Issue Number 1

Introducing Techqua Ikachi...

This newsletter is the first of its kind. It is a periodical which speaks from the viewpoint of the
Traditional Hopi. It is printed for thinking people, especially those concerned about the future
and fate of the Hopi in today's world, and as an educational help for the young people of the
Hopi and all other native nations.
We shall attempt to set straight the things that have been said and printed about the Traditional
Hopi by people who oppose the Hopi way of life, and are working hard to modify the ageless
Hopi teachings. We hope this will bring more insight into Hopi life and help the children of
today to understand their elders and not to hate them. We shall not attempt to indoctrinate, but
merely to bring out the teachings that have enabled the Hopi to survive for centuries, and
organize their minds for full efficiency.
There are many questions that must be clarified. To most people this will all sound rather
foolish. The Hopi do not force people to take everything literally. There are limits to
everything, and very few things can be taken to extremes. But one may learn something from it.
Why Are There Factions in Hopi?
Let us look into our immediate surroundings. AT one time, the Hopi were stable and united.
Why are they now continually breaking up into factions? We may refer to three sets of factions:
The Traditional Hopi, the Progressive Hopi, and the On-the-Fence Hopi.
The Progressives consist of people who have accepted various sects of white-man's religion, and
are usually more educated. Some lean more or less on tradition and religion, and some do not
participate in ceremonies at all. They frequently hold higher level offices of a non-traditional
nature, tend to be domineering, and in some way reject Hopi teachings. On-the-Fence Hopi still
practice Hopi religion and tradition, are members, sometimes officers, in ceremonies, believe in
adjustment through acculturation, and support the Progressives. Some are members of the so-
called Hopi Tribal Council. Both recognize a certain Progressive as a super-commander over all
Hopi villages, and over the entire Hopi nation. They likewise recognize an elected, law-making
body which has courts, and jails, and judges, and lawyers to make decisions under the advice
and influence of the Bureau of Indian Affairs (BIA) of the United State Government.
The Tradition Hopi are those who strongly adhere to their aboriginal law, which they believe
the Creator, or Great Spirit, laid out for them. As they see it, this is the most important thing.
To stray from this pattern would be to stray from life itself. The Hopi believe that life and
nature are of the same body, and that we must keep harmony with each other and keep the earth
in balance. It is essential and vital that we care for the earth and all its unseen forces in order to
keep a healthy environment. This is accomplished through religious ceremonial duties which
required profoundest concentration, and can only be done rightfully without interruption and by
remaining free from evil elements.
Because of this the Traditional Hopi oppose all development programs, both cultural and
environmental, and any encroachment by outside interests, such as the Progressives are
promoting, without approval from the rightful Hopi leaders. This stand is based firmly upon the
premise that the Hopi laid claim to this land through the Great Spirit before any other race set
foot here, and that they were placed here to protect the land. Thus the Traditionals refuse to
recognize the progressive Tribal Council, and reject the idea of being dominated by any other
government, especially through this new system of leadership.
Traditional representation on the U.S. Government-sponsored Hopi Tribal Council has never
materialized, for it has actually never been endorsed by the people or their leaders, with the
exception of those self-elected for personal gain. These self-elected persons for obvious reasons
frown upon the traditional ways.
Now who would want to interrupt the Hopi way of life, and why? The white race want to
civilize the "Indians" because they see them as savages. They either kill them or christianize
them because they want what the "Indians" have. They didn't get all of it, so they formed the
BIA through which they manage the native people and their natural resources. Still there stood
another obstacle: the Traditionals, stubborn, but peaceful. Even too stubborn to take up arms!
So the attack took the form of forced assimilation under threat of punishment. One result of this
was the eviction of the Traditionals from Oraibi in 1906. Still they would not yield. But the
high officials did not have to scratch their heads for very long for a new idea: simply form a
government within the tribe, one more easily manipulated. The time was ripe, for by now there
were enough educated Hopi, and the prophecies foretold that one day Hopi children with short
hair or bald heads would be the ears and mouth for the elders, and in time become the leaders.
So the Hope Tribal Council was formed.
Still there was resistance. There was no support from the Traditionals, so this effort died. The
U.S. Government saw that they needed something that would revive the Tribal Council, so the
lawmakers came up with the Indian Reorganization Act. This woke up the dead Tribal Council.
Under new leadership the whole tribe was to benefit. Anything asked would be done with
honor, for all to enjoy, no strings attached, so they said. Still the old Hopi shook their heads -
no confidence. Again the promoters of the Council were at their wits end.
Again they put their heads together. This time they organized "The Hopi Tribe," and said that
all "Hopi" must register to vote in an election of new leaders. Perhaps those who did not join
would not be recognized as Hopi. The old Hopi still shook their heads - "Why elect new
leaders? We already have leaders." So the Progressives decided to attract a following by
creating jobs. Eventually hordes of young people were attracted. No questions were asked, and
the job seekers automatically became members of "The Hopi Tribe" without knowing. This is
the stage we are in now.
So we know who started it. But who among the Hopi is to blame, the Traditionals, the
Progressives, or the On-the-Fence Hopi? We shall try to bring this out in our next issue.
Why Is There A Land Dispute?
The United States Congress has made several attempts to "solve" what certain vested interests
have claimed is a "land dispute" between Hopi and the Navajo. They do this at a great distance
from the people whom their decisions affect. Their ideas of "ownership" and "jurisdiction" are
alien to the way we live.
Public law 93-531 is a recent attempt which proposes negotiations between the "Tribal
Councils" of the two nations. If the negotiations fail, which is almost certain, being based upon
ideas alien to both, the Secretary of the U.S. Department of the Interior will be given control of
the matter, which involves a plan to declare a boundary, and fence the Hopi and the Navajo off
from each other.
It is clearly evident that the so called "Hopi Tribe" is the thorn hurting the establishment's
progress in solving the land problem. In the past, many attempts have been made through its
press to distort the meaning of the traditionals' actions, including the Hopi and Navajo unity
movement whom they oppose in their fight to "regain" Hopi land through white man's law.
They wonder why the traditionals want to keep relations with the Navajo who were once their
enemy. They also claim that there is no such thing as a true Hopi leader who can think for his
people. They say it is a pity that the traditional leaders take it upon themselves to solve the land
problem, ignoring the labors of the Tribal Council governments of the Navajo and Hopi.
"Look!" say the Bahanna Council, "I am the Supreme Chief of the Hopi Nation. You must obey
what I say. I create jobs for you so you can make lots of money, and get cars, television, and
everything that the white man has, courts and jails where you get justice." This sounds glorious,
but they don't talk about the disadvantages.
The whole problem could have been avoided if the Tribal Councils of the Hopi and Navajo had
sat down together to consider what their traditional leaders want. They must cease exploiting
the traditionals and grabbing after the land. They should liberate those who want to live their
original lives instead of downgrading them. Most of the people wish to live a simple life and
keep their cultural heritage. This is the most important element which the Bahanna Council fails
to see. Perhaps the U.S. Government has foreseen that if the leaders of both Tribal Councils
persist, their struggle will end in blood shed.
It is in the prophecies of the Hopi that in a case like this the Navajo may help our cause. Also
the Bahannas or the Piute Tribe may help. We doubt that the U.S. Government will easily
concede our sovereignty. If possible both Hopi and Navajo traditionals would like separation
from those who want to be assimilated. Both tribes could thereby retain their identity and lay
the foundation for a self respecting community.
The Hopi were established long before the White Race came to this continent. Their leadership
is deeply rooted in their culture and traditions, and most important, in the Creator's law, which
is everlasting. Every race in the world began this way including the Bahannas. Therefore the
traditional Hopi do not base their authority upon majority rule. Instead, they stand upon the
oneness of man's tradition throughout the world. even the Bahanna Hopi still practice their
ceremonies despite the fact that they spit upon their tradition. They must not have enough faith
in their new leadership (Mormons and others) to follow them into Hades. The whole thing
looks like a satirical comedy! Yes, our heritage is powerful. One cannot erase by law a peoples'
traditions and religious history that has been nurtured by centuries, and lies at the base of every
phase of their lives.
As an example of this, one day Emery Sekaquaptewa came to a group of us near Hotevvilla and
announced that he and his wife were quitting the Hopi way, that he and his wife could not stand
living under its system and were converting themselves and their children to the Mormon
Church and relocating. But in spite of what he said, Grandma Sekaquaptewa was seen making
piki bread and other traditional foods for the traditional wedding. A traditional wedding robe
was made for the daughter. Just the other day Grandma Sekaquaptewa was seen watching
traditional ceremonial dances and her son Emery is making a lot of money teaching traditional
Hopi culture and language to the white folks. We have heard that he wants traditional school
children to speak Hopi and learn the traditional ways.
What does tradition mean? We have concluded that it is power. To the Hopi it is a barrier
protecting their independence against Bahannas' destructive efforts. The so-called Tribal
Council has not seen the importance of this so they have gone on a march for progress leasing
our land, making money, and paving the way for encroachment. Perhaps their most childish act
was a gift of a million dollars to their Mormon lawyer for Christmas. As if in rebellion they
mock and downgrade the Traditionals a primitives who must not use white man's clothing, or
anything else made by the white man, and go back to G-strings and donkeys. We feel sad when
such words are thrown at us, but we know they are foolish. They will come back crawling
under the cloak of tradition when they come up against the stone wall. We shall not retaliate by
stripping them of all traditional.
Now as the so-called "Hopi Tribe" tackles the land problem they find they can't go over the
hump without the image of being "real" Hopi. So the chickens come home to roost. Hopi
awareness programs now flourish throughout the schools. Hopi children are encouraged to
speak their language and learn traditional dances and customs, which are a "must" for special
programs and activities. But even though the Council now leans heavily on tradition, they have
nothing to do with the original Hopi. In fact they diminish them and force them into extinction.
They replace them with a law to protect dead ruins, and restore ceremonial kivas. While this is
going on their chairman and lawyers are busy scheming at ways to lick "the opposition" in
order to exploit the people and their natural resources. Are they really interested in saving the
ceremonies? We wonder, for they are Bahanna Christians. To them the ceremonies, kivas, and
shrines are taboo, the work of devils practiced only by heathens. But they are willing to go
along where there is money to be made.
They have lured in some "Traditionalists" whom we shall call "Bahanna Traditionalists," some
of whom hold office in traditional Hopi society, allowing a great deal of insight into traditional
knowledge with little understanding of the Bahanna political system. Some cannot read, yet
they are allowed to hold a seat and make decisions and laws. Since the Council works through a
one party system, the voice vote is often "Ayes" and seldom "Nays," perhaps according to how
much sugar coating a proposition has. The means by which they are elected are in most cases
questionable. In the case of Oraibi, the representative is self appointed with no support from the
people of the village. All Council officers are paid. The Bahanna Traditionalists are useful in
creating an image to the outside world, though they may hold only inferior offices or none at all
in the traditional system. To the true Hopi their function is to give false advice and serve as a
front while the Council tells the outside world that they are a different kind of Hopi, the "true"
Hopi, which helps to keep a low opinion of the actual traditional leaders. But such a person's
authority is null and void according to Hopi tradition. Before entering the Bahanna world he
inherited the original Hopi wisdom and knowledge from his Great Chief Uncles with all the
instructions as to what to avoid at this stage. He is supposed to be of strong character and
deeply devoted to the Creator's law and instructions. Sacred vows are fixed to his office by
which to protect his power and authority to lead his people until death. To disregard these vows
is to become a traitor to the Great Spirit, His religion and His people.
The traditional Hopi leader does not accept money for his office. He is more strongly and
deeply devoted for the original Hopi came into this world together, and their instructions and
teachings have remained the same to this day. He is therefore willing to follow the path set out
for him and fulfill the prophecies no matter what the consequences. He knows what help will
come as planned by the Creator. If no help materializes from other people it will come in the
form of destruction by nature. If none of this materializes then Hopi is wrong. This much we
know.
The Fence Must Come Down, Say the Villagers
Recently, attempts have been made to fence certain Hopi fields against the wishes of the
traditional authority. The true issue may not be apparent to the casual observer, and is not
adequately explained in the so-called Hopi tribal news media. Actually, the faction behind the
fencing can be traced back to the founding of the first government agency on Hopi land in the
late 1800's. It was born out of a fierce and overpowering period of forced assimilation into the
ways of the whiteman, or Bahanna, amounting to a police state.
At first all villages refused to cooperate with the agency, but as the pressure mounted, they
began to weaken, one by one. In order to avoid further threats, chiefs from several villages went
to Washington D.C. to compromise. A written agreement was signed, promising them many
things in exchange for accepting Bahanna's culture and allowing education of the children. At
this point the split became serious between the Bear Clan and the Fire Clan, and their followers.
To Yukiuma, the Fire Clan chief, and his followers, this act was seen as a violation of the law
of the Creator, the Highest, which ended the power of the Bear Clan chief, Lololma, to lead his
people. (The reason for this will be explained elsewhere.) Yet Loloma refused to yield his
power up to the time of his death. Tawaquaptiwa, his successor, not only refused to yield his
rule, but took advantage of the agency's police power to try and force Yukiuma and his
followers into Bahanna's culture. Since Yukiuma refused to give up the Creator's way of lie, he
spent years in jail at the agency.
In 1906 Tawaquaptiwa finally evicted the Fire Clan from the village, and in so doing, yielded
part of his power to Yukiuma. Tawaquaptiwa chose isolation, his power, and land extending no
further than the outskirts of the village. Yukiuma was to have full power over the rest of the
land. Tawaquaptiwa then had to live up to his obligation to Washington, uniting with the
agency which forcibly put all the children into Bahanna's school, and introduced whiteman's
materials and whiteman's religion.
Yukiuma and his followers settled what is now called Hotevilla. Their aim was to continue to
live according to Creator's law, free from outside interference. Some years later, the relationship
with Oraibi was renewed, but the problem continues through a new settlement below Oraibi
known as New Oraibi, and Bacabi village. These were settled by wayward people, including
some who were driven out of Oraibi with the Hotevilla people, but who tried to return and were
refused. The Bacabi people settled near Hotevilla under the leadership of Kawaneptiwa of the
Sand Clan. he did what Tawaquaptiwa did. He isolated himself and permitted a church and a
school to be built on Hotevilla land by forging Yukiuma's name.
The traditional Hopi would have been able to continue in peace, however the United State
Congress passed the Indian Reorganization Act, through which the so-called "Hopi Tribe" was
formed upon man-made law. It was given a structure designed by the U.S. Government and
police power with which to enforce its decisions regardless of whether they be wise or just.
They have used every approach to find the weakest point without much success.
Today there is the argument whether the Hotevilla fields should be fenced, or whether grazing
cattle belong to the so-called "Hopi Tribe" should be moved out. The Hotevilla people argue
that the land belongs to them and that they will not allow it to be fenced. The so-called "Hopi
Tribe" says that it will solve the problem and keep the cattle out of the fields. The traditional
people say, "No! Once you fence that off you will keep that land as your own. You move your
cattle elsewhere, where you can be happy with them."
The so-called "Hopi Tribe" insist that it will only be temporary, but the traditional people see
the fence as a show of force, a wrongful claim of jurisdiction over their land, which the "Hopi
Tribe" will not regard as temporary.
At a meeting many things were brought out to create a better understanding for the benefit of
the opposition, but it was useless, for they were of a different mind. Finally out of anger and
frustration the Agency superintendent rose to leave, announcing that the fence will go up,
whether they like it or not, and that he will be responsible for the consequences.
The question is whether he did right by making that decision on the spot, without consulting his
advisers and council members, and without approval from the traditional leaders. Or perhaps the
decision was already made, and there was really no desire to get involved with the facts.
So the meeting came to an end. The signal was given that the offensive will roll without respect
to any people or any laws. The Hopi will be encircled with no place to run, but we will stand to
the last, whichever way they drag us out, feet or head first. The Traditionals put in their last
word, "We will tear the fence down, we are ready."
* * * * * * * * * * ULTIMATUM * * * * * * * * * *
The following ultimatum was issued to Superintendent Alph Secakuku, Hopi Indian
Agency, Keams Canyon, Arizona, on June 30, 1975.
Dear Sir,
You, as the representative of the Bureau of Indian Affairs, claimed responsibility for the present
disturbance to the Hopi ways of life. The so-called Tribal Council associated with your office
again disregarded our rejections to the fencing of our land. You have encroached by force, and
without our approval, put the fence up, thereby once again violating the exclusive land use of
Traditional Hopi people.
How many times more must we reject this proposal? It seems to us that our past statements of
explanation are quit sufficient for you to understand and respect our wishes and not create the
confrontation.
Giving this our fullest consideration, this hasty, one-man decision is unjust. We denounce your
action on the grounds that you are not a member and representative of this village, and therefore
have no business interfering with our village government.
Your action seems to indicate that your office and your associate, the so-called Tribal Council
end your negotiation with us, the lowly Hopi Traditionals.
Therefore, since you are responsible, we want you to remove the fence. We have no confidence
in your word, "Temporary." So we want it done by the month of August. If you fail to do so
we will remove the fence in plan sight, not slyly. We will inform you and people of this
country and the world the day we will make this move.
Sincerely,
Traditional and Religious leaders of Hotevilla Independent Village: David Monongye, Paul
Sewemanewa, Amos Howesa, Lewis Naha.
Copies of this letter were sent to Secretary of the Interior, Washington, D.C., Commissioner of
Indian Affairs, Washington, D.C., Hopi Tribal Council, Oraibi, Arizona, and interested people.
Great Spirit's Peace, or Government Police?
For thousands of years we Hopi have lived in villages by a pattern established by the Great
Spirit, whose teachings go all the way back to the dawn of time. All the prophecies are being
fulfilled, including the period of great trial in which the world will be engulfed by efforts to
force one's will upon others. As predicted, these efforts have grown so great that mankind has
reached the brink of self-destruction.
But some people are too fearful or impatient to deal with others face to face, with the truth.
Instead they force their will through a police state and gladly reap the temporary rewards.
Selfish people find this very tempting. They think they have found an easy solution for life's
problems, but they fail to see the harm they cause to their fellow men, to future generations,
and even to themselves. And they are not aware that, by falling for this temptation they place
themselves at the service of a worldly power greater than themselves, which is at least as
selfish, and which intends to gain at their expense.
Are they blind? Or are they just afraid to look? No true Hopi could ever agree to follow such a
foolish way of life!
Respect Requires Good Example
A look at an editorial in Qua'toqti, April 24, 1975.
It is true that respect requires good example, but who is following the example set by countless
generations of Hopi ancestors to whom we owe our life? They struggled long and hard to
follow the life plan of the Great Spirit so that today's Hopi might have a chance to survive the
destructive pressures of the modern world rather than yield to them totally. If those who so
criticize their elders were still following that example, the land would still be paradise. With the
shape the world is in now, surely it is not being followed.
The first paragraph, "...as if it has all happened before..." seems to indicate boredom with their
own tradition, hatred, and frustration. It is so childish for them to characterize their own elders
as lowly and stupid because of their "bowed heads." In our opinion the bowed head indicates
wisdom and knowledge. The greatest men on this earth still practice such behavior to increase
their concentration, for it is said, "Mind is the greatest lever of all things, human thought is the
process by which human ends are ultimately answered."
Although the meeting written about was on the issue of cattle and corn fields, nothing about this
issue appears in the editorial. We think the Hopi people might want the issue analyzed for the
benefit of their understanding, not covered up with a petty attack against those who raise it. It
was only said that no one intended to come to terms with the opposing forces. Perhaps that
statement would more accurately describe the article itself.
It was said that the young people just "sat impatiently listening and waiting for something to
happen, which they knew would not." Why are they so blind to the happenings they witness at
this very moment which are the fulfillment of the prophecy about which these elders have been
so concerned?
We agree with the statement that the Hopi philosophy is beautiful and always in the same
pattern. It is so beautiful that the Hopi have lived by that pattern since the dawn of time. The
survival of all people, their land and life, depends upon that pattern. We hope it will continue to
be beautiful, but that will happen only when people stop opposing it.
The editorial failed to analyze the subject that was not agreed upon, and why. What the
Traditionals were trying to make clear has, as the article said, been explained in the same
pattern many times. They oppose the fencing of the land because the plan appears crafty, and
they know that the path of such so-called progress has been marked with thoughtless destruction
of land and life. the land grants, and the changes within, are often imposed against the will of
the native inhabitant, and once imposed, persist, despite opposition.
Yes, we agree with the "glorious" Hopi doctrine and philosophy laid out by the Creator
Himself. Each Hopi has been born into it, grown up with it, believes it is sacred, and a part of
himself with which it would be wrong to part. Respect for elders would exist today if the world
leaders would conform to their teachings, constitutions, and laws by which they intend to lead
people We know that the Tribal Council often do not conform to their own written laws, in
order to gain what they want. This is illegal by whiteman's law. They argue that the old Hopi
teachings are dead, and that the U.S. Constitution is often good to lean on, or hide behind.
Meanwhile the Traditional Hopi wants simply to live his way of life without expense to
anyone.
It has been argued, "Let these young ones experiment with gentle things that would be good for
their future, that will not hurt anyone, and can be easily cancelled." But unfortunately the
immature actions of the Tribal Council prove difficult, if not impossible to reverse. The
Progressives cry that the old Hopi hobble them, but we think this cold attitude is good, for it
makes a person think deeply before his next step.
We agree that the Hopi world is changing rapidly. So is the Earth and all its people. Each
person has a right to change, and no one can control that. This is up to each individual. It is
also right not to change when one has found the right way. But this editorial seems to imply
that the Hopi way is extinct. ON the contrary, it is very much alive. It's not the resistance of the
Traditional Hopi that puts the pressure on the young people, but rather the Tribal Council has
led them into a circle where they are vulnerable to unemployment and economic conditions.
Personal assets for most Hopi workers have dwindled in recent years. Overdue bills cause
pressure, and dead-end jobs drive them to drink. It's clear now where Bahanna's culture, with
its money system, is leading. It is up to the Council to help them out of the circle into which
the hopi foresaw and chose to avoid by holding on to their way of life. No doubt the glorious
material promises they put out will win many followers, but we can assure that it's not all a
path of roses.
If leadership is measured by the number of people willing to follow, as the article says, and if
people will follow a real leader to Hades, then we must have some real ones indeed, for we
followed them out of Old Oraibi village into Hades, which is Hotevilla. We have that much
trust in them. And though we hope it won't be into Hades, we shall follow them even further,
for their path is much wiser than that which Bahanna would force us to follow. This takes guts
as well as trust. The followers of the Tribal Council also hope that they won't be led to Hades
either.
But the Tribal Council and their followers try to turn the young against their elders by building
an image of doubt. They create division, whereas the elders would have unity. They
misrepresent themselves to the outside world as the leaders or "Chiefs" of the Hopi nation,
while twisting what the Traditional leaders say. For example, the Traditionals' complaint that
the Council acts in the fashion of a dictator is misrepresented in the article.
If we use the word "dictatorial" to refer to an uncompromising attitude of leadership, we think
it is a necessary thing. It is found not only in the traditional Hopi leadership, but in the
leadership of all nations. But the Traditionals use that word to refer to the way in which the
Tribal Council forces its will, or rather the U.S. Government's will, upon the people, dividing
and misusing their land, without consulting them. Even though the Council represents
themselves as the supreme leadership of the Hopi, they are not. But they act the part of a
dictatorship very well
It is true, as the article says, that it would be wrong to use a priesthood office in a Hopi
ceremonial society for political purposes, but this is not what the Traditionals are doing. It is
actually the fulfillment of their offices to uphold the prophecies, teachings, and instructions of
the Great Spirit as they do. They defend land and life as we all must do in order to live. They
hold to the Hopi Way because it is deeply rooted and stable. They do not see this as politics,
but as the means by which the Hopi have survived from the beginning of time. Other nations
around the world have their own vow to protect the earth. The Hopi are obligated to not break
theirs. The same is true of Bahanna. But Bahanna has now obligated himself to a man-made
law. If by this he neglects his original vow, it will mean not only his downfall, but damage to
the earth as well.
It is so strange for the editorial to claim that the loss of the green valleys and fertile fields we
once had is due to teachings they are not receiving. These teachings are what the Traditionals
are offering in their meeting, but the article itself covers them up! If they wish to serve the Hopi
people fairly, the Qua'toqti editors should clarify their words for the sake of those less educated.
This loss reflects not upon the priesthood, but upon the new leadership who act against the
Traditional Hopi. They dim the spiritual minds of the leaders and the people, so there is no rain.
The pressures they create interfere with the natural way of life.
So indeed people have gone astray. Many have left the Hopi way and joined foreign religious
sects. Participants in ceremonials often use intoxicants, won't work in the fields, and don't speak
Hopi or think like Hopi. In plain sight they are not Hopi, yet they claim to be. What are they?
We are struggling for survival in the name of "Hopi." It's only a four-letter word, so we never
have time to really look up its meanings. Perhaps its meaning will become clear after the true
Hopi have vanished.
Since a share in something great always arouses envy, there are those who would rob the
humble and meek of their great possession. They seek to rob Hopi, or destroy its meaning. But
their enmity is in vain, its richness is assured in its own positive achievements, which no one
can take away.
***********
TECHQUA IKACHI, land and life, is published by traditional leaders in the village of
Hotevilla, in the Hopi Independent Nation. Questions and comments are welcome. Since all
people of the world are one in their traditional roots, we gladly consider articles and message
from other villages and nations on issues concerning the continuation of the traditional way of
life, and world peace.
STAFF: D. Monongye, J. Pongayesva, P. Sewemanewa, D. Evehema, A. Howesa
This publication is made possible through voluntary contributions. Send us your name and
address for future editions. Subscriptions may become available at a later date.
TECHQUA IKACHI P.O. Box 257
Solana Beach, Ca. 92075
(619) 481-9824 or (619) 792-2681
Fax (619) 481-9841
1 (800) 4BE-HOPI
[email protected].
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The shield symbol with its four
circles in four quadrants means:
"Together with all nations we
protect both land and life, and
hold the world in balance."
Issue Number 2
Greetings from our Second Issue!
We apologize for being so late, but September was a very busy month, considering all the
disturbances we have had to deal with.
We were hoping to bring some pleasant news. Visitors often ask us about our weather, crops,
health, and daily life. It would be wonderful to say, "Yes, we are happy because it rains often
and our fruit, corn, melons and beans are growing well, there will be plenty of grass for the
animals, and the U.S. Government and the "Tribal Council" which they set up have recognized
our sovereignty and agreed to let us live our way of life without interference.
We regret that these happy words are impossible. Today we are not happy because we did not
have much rain. Some rainfall this summer was not good. The grass and our crops did not
respond and are poor. Our planting season was delayed by a late spring. The enemies to our
crops are many and strong. The value of our prayers is waning because of our lack of oneness
and disturbances of every sort.
Our troubles come mainly from the Bureau of Indian Affairs and the so called Hopi Tribal
Council. Everyday their propaganda machine is grinding away to belittle our tradition and
indoctrinate our children into Bahanna's material laws while erasing the spiritual laws of the
Hopi. This is a fact we must face everyday.
Despite all this some of what the followers of the Hopi tribal Council offer has its bright side
which is very appealing to the followers of the original Hopi prophecies. A certain suggestion
arises each time there is friction. We forget it because we know it is intended as mockery and
foolishness, but at this stage the idea arouses our interest. Perhaps we should explore its value
for it might resolve the Hopi problem.
They propose that any Hopi who wish to continue their tradition should return totally to the
primitive life. Living entirely in the old way without whiteman's clothing or food. Housing
must not be made of whiteman's building materials. We must remove all our children from
school and all those who earn their livelihood from Government and Tribal Council employment
must resign. Drinking and cooking with water from Bahanna's wells should be forbidden. We
should not drive cars. We should use nothing made by Bahanna. (Don't forget all Bahanna
things are made of material stolen by Bahanna from our land.)
This means separation. This might actually be the means by which to fulfil the sacred mission
for which we have lived and struggled all these centuries for it can only be accomplished so
long as our life is based upon the original Hopi system, even at this stage. Those who like
Bahanna's system should move into that society where they will be happy under his laws. This
must be done voluntarily. This way we can remain related and still be happy. If such a plan
fails to materialize, then it is up to the Hopi Tribal Council or Washington, D.C. to heal the
pain by correcting their own wrongdoings according to their own system. Otherwise, our
grievances must go to the United Nations or to the World Court for a decision. Beyond this we
still have three people standing behind us who are to come and purify us if this fails. After that
nature will have to take over.
At this moment we are being overrun by the invading forces of our own blood brothers and
sisters who are trying to deliver coup de grace to our village government backed by the BIA and
the so-called Tribal Council who dominate through police power, which is an absolute violation
of the Hopi way of life.
As a people we have always avoided such methods for our ancient legends as well as our
prophecies clearly warn us of the disastrous results. It does not take much common sense to see
that this will destroy the very life of our culture.
Only within the past month there have been three incidents concerning the installation of water
and sewage systems into our village without our approval. The first two were repelled with
violence. The clashes provoked by the puppet Hopi and supported by the puppet Hopi police.
The Hotevilla "Bahanna Traditionalists," as we call them, finally won their round with the
installation of a pipeline though no arrests were made.
For the time being the installation of electricity was stalled but this does not mean it will stop.
All it takes is a little ignorance plus a police force to carry out your will (really the will of
Washington, D.C.) and selfishness will overshadow the meaning of the traditional way.
If such people have their way they will persist until the Traditional Hopi is no more or until his
throat is cut to keep him silent.
Why Do Traditional Villages Refuse Modern Conveniences?
Now as always the question arises--why traditional Hopi refuse to have Bahanna conveniences.
Perhaps his has never been clearly understood by those who live in Bahanna's system or by
people living in other countries. We Hopi are simply a group of people with similar languages
living in villages which are actually independent from each other. The leaders in each village
perform their part in the whole pattern of life through the cycle of their ceremonies which take
place according to the sun and the moon. Through this cycle all land and life is complete. Since
we are placed upon this land by the Creator for a purpose, like all races of people around the
earth, we are able to relate ourselves deeply to our environment, the waterless desert, rocks,
woods, plants, animals, birds, and other creatures which modern man has forgotten, surely to
his great loss. If we allow our ways to be changed into the ways of modern society by strong-
arm tactics used to force us to accept foreign leadership, as is being done today through the so-
called Hopi Tribal Council, we would be doomed and lost in the midst of unfamiliar
surroundings. We would be forced into partitioning our land, paying taxes and bills we cannot
afford unless we give up our lives for whiteman jobs, in which case it would still be very
difficult to adapt ourselves to the new environment.
Civilization can have many meanings. To some it means a lot of gadgets and comforts. People
who visit Hopiland agree we have good ways of life and a great possession. The true value of
our own civilization lies in our peace with little or no war or crime, no jails or courts and law
and order, all of which tend to lead to confinement, craftiness and bribery. We are able to live
without polluting the atmosphere or the water or destroying the environment in any other way.
All this would still be true today if the encroachment by outside interests, the law and order,
and the Progressive promoters were absent. Yet the true Hopi way is not a thing of the past, the
struggle continues today. We hope we are not wrong in denying ourselves and our children the
good things that are offered, but we believe our way of life to be the best that man can achieve
and that once lost cannot be regained or purchased with any amount of money.
The Water Dispute is Nothing New!
"Water dispute erupts in Hotevilla" cried the eagle puppet press September 25, 1975. People
who have recently arrived from the Bahanna world might think this is a new issue, but it is
nothing new to the Hopi people nor to the outside world.
Recently new people have settled into Hotevilla village. Perhaps they wish to escape the
monster of Bahanna society or have found it impossible to fit into the environment of "a high
standard of living." Could it be that their conquest of the white man's world has failed? Perhaps
hey see a richer harvest to be made right at home by concentrating their wits on the humble and
meek, while nourished by the words of those who say that nothing can be fruitful unless it is
pulled up, or built up. They seem to have no pity for the original settlers of the village and the
newcomers involved show no respect for the elders of a different tribe.
Mary Ann Felter, a full Hopi, born in Hotevilla, was married to Mr. Felter without approval
from her parents. Both are employed by the Puppet Council. To quote her: "Thinking back on
the others who have water, I don't know of any one of those who have any kind of problem like
this. I knew there would be trouble when we started work."
Without regard for the rest of the village the installation of a water pipe was requested. Before
the project could be complete there were many clashes. The Tribal Council police intervened to
protect the puppet Hopi so they could complete their job.
The traditional Hopi, attempting to protect the independence of their village, were threatened
with arrest. While at the same time these policemen failed to follow up on their own law and
order which would have required them to arrest the puppet Hopi who were obviously fortified
with alcohol, which is a violation on the reservation land, according to the Government.
Admittedly the police have no jurisdiction on Hotevilla land. Why are they here?
Mary Ann Felter went on to say "I hope that's the end of it. There are a lot of people who want
water in their houses, and my advice to them is to keep at it, but I may be wrong and I admit
that I don't know much about the old Hopi ways. But I think I am doing right. When I am old I
may say I should have listened to Katherine, but I am young and I want things." We all have
our weaknesses! As the Bahannas say, "It's not good to bite the hand that feeds you."
Unfortunately it will be too late to change things when Mary ann is older but wiser.
Our readers who are new to the problem will be interested to know that over the past years
there have been several similar occasions. We have explained to those who want water and
other utilities why this village must oppose such things, but we were never heeded. We have
had to dig up or remove pipes at least four times in order to make our point. Still, it has not
been understood. Mrs. Felter has said that the people who have water have had no problem like
this one. False! It is not so. Usually the problem is avoided by connecting the utilities under
cover of darkness or when we are all asleep or when we are at our ceremonial duties, at which
time we must never allow such actions to dilute our humble prayers for mankind.
So we learn that it is not what we say but how we act that determines who we really are. It was
only a few weeks ago that some puppet Hopi tried to terrorize Hopi elders and visitors at a
meeting. One Hopi elder was held at gunpoint and kicked around. One round was fired but no
one was hurt. The drunken gunslinger was not apprehended by the police. Is this a conspiracy?
We wondered.
We would like to know what our readers think about all this. What are we really? And whose
base is stable? Those who settled the village, or those who are newly involved in disrupting it?
Progressive Press Welcomes Traditional Newsletter
Qua'toqti, the puppet press, has welcomed our newsletter Techqua Ikachi with open arms
describing it as "political and religious," as well as "radical." Though they say our writing
"sounds like something from the 1960's underground paper" they admit that they recognize a
familiar Traditional Hopi "song." We all know that the trouble we face goes back much farther
than 1960! and we're sorry but the needle got stuck in the groove? Our song will continue to be
the same beautiful pattern. The tone of truth cannot be printed by Qua'toqti, this we know.
We wonder why they sent a Bahanna reporter to inquire about our publication. We would have
preferred a Hopi. It's a little comical to see this "establishment" oriented newspaper grasping at
straws speculating about the "influence of young Bahanna writers" in our traditional newsletter.
Most of the September 18th Qua'toqti editorial "New Voice Old Message" is not worth
analyzing as it is only a defensive reaction, but we agree with their statement "when are we
going to learn that it is not what we say but how we act that determines what we really are?"
Though they say they "have the greatest respect for Hopi philosophy" we shall leave it to the
readers of Qua'toqti and Techqua Ikachi to decide for themselves whether this is true. We
welcome outside opinions.
WHO REALLY RESPECTS HOPI PHILOSOPHY?
Please consider this brief outline of Hopi values and decide for yourself: To begin with the
Traditional Hopi desires to live peacefully and uphold his name. He desires to live his own way
of life according to his own laws as given by the Great Spirit without the influence of modern
laws made by men.
As Traditional people we would not have become involved in our current conflicts were we not
provoked by what we sense will overcome us and destroy our chosen way of life. We must
react strongly to defend our land and life, just as all forms of life on earth and in the universe
have the sense to move in their own defense when they sense violence.
While the defensive reactions of the Progressive Hopi seem to be on the same level of
reasoning, he desires to live under modern materialistic laws while at the same time practicing
some of his tradition. Since he can not get what he wants under the traditional system his
alternative is to join the more forceful society with its jails and police. To accomplish this he
must move with force disregarding traditional doctrine.
Compare this to the Traditional who must act to defend himself and his way of life from the
real threats of violence presented by the Progressive.
We hope all people involved will consider this and determine for themselves what we really are
by our actions. It should be easy to see whose fault it is that there is unrest within the Hopi
nation, as described in our first newsletter. Perhaps we are wrong by going the way of our
Maker and not accepting the blind schemes of men. What do you think?
YES, THE CORRAL GATE IS OPEN!
The editorial went on to say that the essence of Techqua Ikachi's message is "We are chiefs. We
demand that you respect us." A Hopi does not demand. He merely teaches hoping that people
who have ears to hear will respect the ways of the Great Spirit for a long healthy life. He hopes
simply that others will let him remain within his own environment whereas Bahanna demands
respect by law and order and forces people into his environment. The Hopi is not a prophet of
doom, he merely respects the words that come through the mouth of the Great Spirit and clearly
warn us what will happen if we do not wake up and correct ourselves.
Yes, as the editorial says "some shepherd has left the corral gate open." It has always been
open!
GUESS AGAIN!!!
So far, three editions of Qua'toqti have been devoted to a guessing game that looks more like a
smear campaign, about the true origin of our paper. Perhaps their Bahanna reporter, unfamiliar
with our ways, has jumped to certain conclusions about our staff, and their editor has snapped at
the bait.
In our next issue we'll explain more about how we operate, but for now, just one clue: all their
guesses are wrong! We're definitely Hopi! Now we hope they will become as curious about the
real issues!
Uncle Sam Sends a Puppet to the Queen
We were informed that the Hopi Tribal Council Chairman, Abbott Sekaquaptewa visited the
Queen of England draped in Hopi traditional finery and Mon-go-ho and posing as the greatest
chief of the Hopi Nation while back home he had just finished threatening to have his police
"put the screws to" her countrymen, the ATV film crew, presumably to "protect" Hopi
Tradition. We wonder what makes him so nervous! Maybe he has a monkey on his back
nagging him not to reveal his guilty conscience. He must be worried that news of his own role
in the attempted materialistic conquest of the Traditional Hopi might reach the Queen's ears. At
a later date we hope to bring you what he actually said to her.
He traveled as part of a U.S. delegation to London September 15th for the opening of the
United States Bicentennial Exhibition. Perhaps it is appropriate that he, rather than a true
religious leader should help represent the United States in a propaganda stunt.
The joke is on him. To us leadership is something religious. As with all religious things the
genuine article should never be used in a commercial venture!
Traditional Leaders Welcome British Film Crew
A crew of four film makers from England visited Hopi this spring. Their visit was the
culmination of a plan which started about two years ago. Members of the group had read about
our way of life and thought it would make an interesting subject for a film. They have filmed
native people in other parts of the world, and are under a contract with ATV Television,
London, to produce a certain number of high quality documentaries each year.
But they were in for a real shock! Greatly respecting our tradition, they desired to work only
through our proper leaders. But coming from a foreign land, and knowing us mostly from
books, they walked right into the office of the puppet "Hopi Tribal Council." Patiently they sat
through long meetings and waited, growing suspicious and greatly disappointed. These were not
the spiritual people they had heard about! Where were they!
After two weeks all they had to show for their effort was a contract offer form the Council,
demanding absolute censorship of the entire film! "Even Marlon Brando doesn't get that!" they
told us. When they sent the contract back to London the ATV staff just laughed at it, and said
they would frame it and hang it on the wall as a joke.
It was clear that the puppet government and their lawyers had something to hide. They seemed
just as shocked that news of their wrongdoings might leak out to the world.
The crew were so discouraged that they were ready to give up and call it quits. Perhaps there
were no real Hopi left! But somehow they came across a little booklet by Dan Katchongva
called "From the Beginning of Life to the Day of Purification." "It was Katchongva's words that
turned us around and made everything clear," they told us. Through the booklet they finally
found out that the Tribal Council and the traditional leadership are not the same. They decided
to seek out the Traditionals.
English crew filming the harvest
They met John and Mina Lansa, Thomas Banyacya, and David Monongye, and began to work
through them. Feeling encouraged, they spent two more weeks filming the spring planting, and
other neutral subjects which would not offend anyone, then left promising to return for the
harvest.
In September they returned for four more weeks. This time they decided just to work with
individual people, with the cooperation and approval of the traditional leaders.
They showed two films by their director Michael Pearce, which were very well received by the
traditional people. One of the films showed a South Sea Island tribe whose way of life was
being destroyed by outside influences which were supposed to help them.
Once when Mr. Pearce was checking his mail in Kykotsmovi, the Tribal Council Chairman,
Abbott Sekaquaptewa, had him picked up by a policeman and taken to his office.
According to Mr. Pearce, Sekaquaptewa claimed he had received complaints that the crew had
been filming in Oraibi Village. Pearce denied this, and pointed out that since the Tribal Council
had offered them an impossible contract the group had decided simply to work with individuals.
Sekaquaptewa threatened to confiscate their film and equipment if he heard any more
"complaints." He refused to identify the alleged complainant. A police officer threatened to
"cause trouble" with the crew's visas. Pearce later expressed amazement at finding such a
"police state" on the sacred Hopi land.
Sekaquaptewa's claim that his actions toward the crew were intended to protect Hopi tradition
proved false when several Traditional leaders instantly rallied to their support. The leaders
signed an agreement which Pearce later presented to the Chairman who could then make no
argument but still threatened, "If we hear any complaints we're going to put the screws to you!"
Though no equipment was officially confiscated the crew had a very difficult time getting back
a camera they had lent to a Council employee who had offered to take some shots for them.
Pearce explained that it was not the crew's intention to side with the Traditionals, but only to
produce a good movie. To him, this means showing everything as it is. He thought it
unfortunate that the Tribal Council officials acted in such a "devious" and "threatening" manner.
The difference between the two styles of government left the Englishmen with an impression
they are not likely to forget. They became firmly convinced that the traditional people had a lot
to tell, and that the U.S. Government sponsored Council had a lot to hide. They grew more
determined than ever to show both sides exactly as they are.
They left at the end of the month, thankful for the cooperation they had received from the
people, and pleased that they had completed almost everything that they had planned. They
expect the film to be released internationally early next year.
Letters From Our Readers
Hotevilla
"As an anglo living in Hotevilla, surrounded by a tradition so pervasive that the land is a source
and expression of it, I can only be a transient in the landscape, with few landmarks but those
manifest within me and those shown me. Although the Qua'toqti representation and the sample
insertion of the first page of your newsletter cast Bahannas with only negative aspects, I trust
your awareness of the unity of all peoples through 'their traditional roots' (whether fully realized
or not) would precipitate a generosity of nature preceding cultural boundaries and enabling a
free flow and sharing of thought."
Utrecht, Netherlands
"I read Techqua Ikachi very careful and after reading and thinking and reading again, I will
have to tell you: it seems to me excellent indeed! I hope you will continue this newsletter. In
contrast with other white-, red-, and underground papers, it is written without hate, violence,
and sensation. The authors have done a very good job. They only tried to explain their view,
without trying to tell other people that they are complete out of their minds if they have not
exactly the same thoughts and feelings. So, Techqua Ikachi came to me as an honest, polished,
and well cultivated newsletter, written with an intention of generosity and concern for all
mankind. It has to make a deep impression to the outside people. My congratulations!"
* * * * *
We've received more...see our next issue!
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The shield symbol with its four
circles in four quadrants means:
"Together with all nations we
protect both land and life, and
hold the world in balance."
Issue Number 3
Harvest Thoughts
This is the season of happiness and joy, abundance of food, and no lack of appetite. There is
hard work for men and women, as well as children old enough to help their parents. Each boy
also helps his uncle who will in turn help him when he is old enough to become a man. Each
girl helps her clan relations and aunts with the same hope for the time she enters marriage.
First peaches must be brought in, split and dried on the housetops or on rocky places. Some
people even build small sheds of stone where they stay to look after their fruit in case it rains.
Men bring muskmelons and watermelons on their backs or on donkeys and nowadays on
wagons. Beans are gathered, winnowed, and cleaned.
Navajos come to the villages with mutton for trade and the Hopi go into Navajo country to
trade for mutton or even live sheep. Three or four melons will get a head, including free fresh
mutton roasts at every hogan they visit. Everyone has a good time, happy to share their harvest
again. Corn harvesting begins, with many people living by their fields until it is finished. Some
will bring their corn on donkeys and wagons and even on their backs for many miles. When
everything is gathered the housetops and yards look colorful beyond description, outer walls
covered with drying food such as roasted sweet corn, muskmelon, and beans, even jerky meat
from the Navajos, for use during winter. These are just a few glimpses of yesteryear, when our
thoughts were one.
"That's past, why talk about it! Today is today!" the younger set would reply with a frown."
"Yes," we agree "but we are only humans like anybody else. Memories often drift back of the
beautiful things as well as bad experiences of the past. Perhaps we would still walk in beauty if
we had not made mistakes."
We don't have to look far to find it within us. It might not be too late. Beauty and happiness
can be renewed when we find our way and abide as closely as possible to the Great Creator's
laws. Harvest time is very sacred. There is not only food for thought, but a blessing for the
coming year. What we harvest is also a spiritual matter. Will we reap obstacles in the coming
year, or perhaps some advantage by which to survive? No one knows but the Creator. Let us all
pray that today's harvest is good health and happiness to all people on earth.
Hotevilla land threatened
What has been done for us with good intentions in the past has often aroused envy. We should
not have to question something given to us with an inner feeling of free will. But, things given
to us over the rough ground of the past we know are likely to backfire and must be approached
cautiously.
On this basis we oppose the proposed housing program on Hotevilla land. The promoters could
be none other than the Bureau of Indian Affairs (BIA) and Hopi Tribal Council. Such a project
has been completed in First Mesa, the one in Second Mesa has been started but stalled, and
Third Mesa, including Hotevilla, has been surveyed to begin soon. The housing units are to
benefit the adjoining village of Bacabi and have been approved by the governor of that village,
backed by the BIA and Council.
We oppose the housing project because it will be on our land. Two attempts to meet with the
people of Bacabi have failed, stalled by various excuses. Our concern is that this move was
decided upon without common consent. For we claim this land by an order of sacred
movement, according to the laws and instructions initiated and documented between the Bear
Clan and Fire Clan long before the coming of the whiteman, which have since been
commemorated often until corruption in Oraibi led to the split in 1906 (through which Hotevilla
village was founded). It is in the form of a deed inscribed on each of their stone tablets. It was
agreed that should one of them weaken to the invading forces, whoever is still strong will
inherit the power and the land. Thus when Yukiuma was forced out of Oraibi, he drew a line on
the ground (still visible today) and made the statement: "Thank you, now from this point all the
land is mine," whereupon he moved on to Hotevilla where he settled a new village in order to
fulfill his mission in accordance with the laws of the Creator.
Bacabi village was established much later (two or three years) under the leadership of
Kawonuptewa of the Sand Clan, with a group of people who had returned to Oraibi on their
signature that they yield to the new ruler. They had to move out again becuase of the cool
reception they received from Chief Tawaquaptewa of Oraibi, thus Bacabi was settled.
Before Kawonuptewa died he admitted his wrongdoings. In his testimony he admitted that he
had no land. He claimed only the outskirts of his village. He said, in part, "To survive I have
chosen the Bahanna way, his religion and the laws of his system. But in order to feed my
people I have taken part of the land from the Hotevilla people by force. In order to make them
suffer more I did it in the form of oppression, but I made a big mistake that will hurt my people
when I am gone. I did not accomplish what I promised, I have deceived those who promised to
follow me all the way. Instead I have reawakened the ceremonialism of the Hopi. Not once did I
enter the church that is built in my village, which I approved and ordered. I can say again, I am
wicked. I did not record any document or deed for my people. It is also under my approval that
the Hotevilla School was built under the name I stole, Yukiuma."
On this ground we in Hotevilla will not permit any housing in the area surveyed. Right now the
Bacabi people are happy with all the conveniences of Bahanna. We would not have this trouble
if they would avoid expanding into our land.
Old Story True Today
Recalling some of the memories and experiences of one of our elders, the feelings and views of
yesterday and today as he tells it, will show us some facts which concern every Hopi today,
reflecting on what Bahanna has sowed since he claimed dominion over the Hopi and other
nations.
Thus he begins..."I often think back through the years to the times of my youth, when we were
one people in our mother village in Oraibi. Our ceremonial pattern was still in order. The duties
of the rightful clan leaders were being carried on as they were years ago. As if by magic the rain
would come, there was abundance of fresh corn and other crops, the land was green to feed the
animals. I took it this wonderful life would go on forever without interruption.
"The elders would tell stories of the past, the prophecies of things to come were told and retold.
But at this young age my inner mind was not fully developed. I was confused with what
seemed like meaningless and idle talk because the things of which they spoke did not yet exist.
But as I grew older it was a sad fact to experience the things they talked about. As I relate my
story I am sure someone will accuse me of lies and dreams of the past which cannot be lived
again and prophecies that cannot materialize. Though many of the things that were foretold have
come to pass, the stage we are now experiencing is still part of their prophecies. Since the
dimensions in time and space vary in accordance with the conduct of man and nature, there are
certain confirmations by which we can acknowledge the stage we are in. One such prophecy
foretells that one day our land will be taken over for development. So today the housing
projects are beginning. To some people it seems good, but to people of knowledge it is not
good, rather it is just another case of Bahanna's system of laws lessening our hold on the land.
It is the instruction of the Creator's law that we must not yield, for that would break up our way
of life, and put the Hopi and other nations out of existence. For we are waiting for our white
brother to help us, and he might come and find us having forsaken the sacred laws and
instructions, and whip us without mercy, or nature herself will take over, for we shall have
proved ourselves too weak to deserve what was given to us by the Creator.
"We knew that one day a strange people would appear in our midst, who would create man in
his own image. Given his language and his knowledge, our own people will become the
instrument by which he will try to rule over us and carve the rest of us into his image. His
creation will be of our own people. Since they will be his tools he will make certain they do a
good job.
"But if we are strong and firmly rooted we will not be deformed, whereas they will slump for
they will be rootless. So we must have strength to preserve ourselves.
"As time goes by, people will struggle for power to rule for self-gain. But it will be in vain, for
whoever leads must allow equal value to the land and all life placed there by the Creator.
"Each race will have a different system to go by when their leadership becomes distorted by
mistakes or destructive ways. For the Hopi the lines of leadership are firmly drawn, for we
know that along the way rightful leaders and people may forsake and stray from their sacred
duties, and eventually use their ceremonials the wrong way for influence, or commercialize
them. Thus the most important function must be discontinued until we find our way again and
respect it rightly.
"Although the leadership will function normally without the Kikmongwi (Chief) since the
religious leaders will have the same power and authority to lead their people through the pattern
of the life cycle bestowed on them and all mankind, it will often be asked, "Who will carry on
the power and authority when all religious leaders die?"
"It will pass on to any person clinging to the Creator's great laws; a strong and stable person
ignoring the lingering pressure of destruction, and willing to die in honor of the Great Spirit.
For this stand is not for himself but for all people, land and life. The people of the destroyer
will use the word, leaderless, as a weapon to bring the humble to their knees. In spite of this we
must stand firm.
"I was fortunate to witness and share in gatherings with the great leaders often held in Oraibi
before the division among our people caused by the intervention of Bahanna, to review the
instructions and prophecies. At that time the theme of the gatherings was one and we all spoke
in the same terms. The Bear Clan and the Fire Clan and the Spider Clan occupied the
authoritative seats before them. Pipes were smoked and exchanged as a sign of brotherhood,
symbolizing the understanding of one for another. The talk of the Bear Clan leader would be
resumed by the Fire Clan leader, the Spider Clan correcting the mistakes. It would last into the
night. At this young age my understanding was not fully developed, and I wondered why they
always talked along the same pattern. As I grew older I began to understand the purpose. Along
the way as we follow the pattern of life, our lifestyle might change and even fall to the
opposing forces with their materialistic advantages. But there will be resistance from those who
adhere to the great laws.
"Authoritative leaders will die out. People of bad intentions will seek out leaders with which
they can deal for their own ends. People with good intentions will also seek for the right leaders
to help them regain what was rightfully theirs from the beginning.
"Since both the Bear Clan and the Fire Clan have authority by their stone tablets, they
exchanged vows by which their power would be surrendered, should they make a weakening
mistake, to the next person in line; or any person still traveling on the rightful path, should all
three authorities fail.
"I have come to understand now that this doctrine has to be followed once again, as it has been
followed since the dawn of time by people in power and authority. We can now look back and
see our fallen brothers. In many cases we will fight for power leaning on our clan hereditary
value, but if one makes a mistake it is all in vain.
"As far as I can remember no words replacing the great laws were ever spoken. To forget or
change them would be to lose the life they hold for all mankind.
"I speak here of the doctrine followed in Oraibi, where we Hotevilla people came from. We
have several mesas on which are situated many villages, each of which is independently
governed. Perhaps they have their own system or pattern to follow in order to preserve
themselves when faced with distorting or destructive influences.
"Yes, I see, and I am aware of many things which were foretold. It was foretold that man's
clothing would be taken over by women. Also skirts have been raised above the knee, as
predicted, devaluing the sacred body of the female, indicating that many things will be devalued
from the original. The lack of peace in our own spiritual being could trigger the revolution. So
when the Hopi sees this his remark is simple: 'We are now at the beginning of something!' Our
character and conduct have changed. Respect we once had for each other is gone. We have
forgotten how to greet, appreciate, and share with each other, and have become greedy to the
point of competition. We are becoming militant against the weak, some resorting to Bahanna
law here in our village, for their own self gain, without respect for the rightful leaders. Strong
arm tactics are employed. Our ceremonial dances and songs are waning spiritually. There are
other signs too numerous to mention.
"I need not look further. The landscape is dry. It has rained some but the plants and grass have
not responded to it. Something is wrong. Let's look within ourselves. Perhaps we still have
time to correct ourselves, for better or worse we must try.
"For example, I put a question to a young man who seems to be serious and always participates
in ceremonial dances: 'Why do you sing and dance?' He answered, 'Because I'm Hopi and I
enjoy dancing.' 'Do you know there are meanings in the songs and movements, that we hope
will link our thoughts with the unseen forces so it will rain and grow our plants and we will
have plenty to eat?' He looked at me with a smile and answered, 'Yeah, I know, but I have no
field where I can plant. I dance to entertain so women and girls will enjoy my dancing.' 'Good
thoughts!' 'They also produce very wet moisture when handled kindly.'
Hospitality is a Hopi Tradition
The progressive newspaper, Qua'toqti, has criticized the efforts of friendly Bahannas who have
opposed outside interference in Hopi culture. These friends tried to alert Arizona Public Service
that traditional authority had been violated by the signing of contracts with the so-called Hopi
Tribal Council, allowing the installation of power lines into Hopi villages. An editorial of
October 2 tries to imply that this is an interference in itself.
From our viewpoint, it seems that Qua'toqti is almost in tears with concern for the new
establishment, and seeks to hobble outsiders who might interfere with the misdeeds of that
establishment. We defend the efforts of our Bahanna friends, and once again repeat, as foretold,
that the Paiute or the Navajo or even the Bahanna who has an open mind, may make an effort to
help us when we are at the last step, about the vanish from existence. This brings to mind that
we were taught not to turn anyone away from our door. Humble or rich, we should feed them
even if water is all we have left. For someday we might be rewarded as the Great Spirit allows
us to get what we deserve. Most of us forget that this is the most powerful element.
Perhaps Qua'toqti distorts this fact. Sometimes it is not easy, but it is said that even if your
house is gleaming with beauty and good food but not shared with kindness, it is empty, without
spirit, and not worth anyone's envy. Likewise, the humble home that is shared is beautiful.
Riley Sunrise Case is Revealing
We thank Qua'toqti for recalling the incident with CORE in the early 1960's, in which Harry
Chaca was supposedly stabbed with a railroad spike and the Agency Superintendent
"manhandled." As we recall the incident, Guy Kotschaptewa, an eighty year old leader, was
charged with assault because he challenged the Superintendent. Guy had made a move to lead
the Superintendent out peacefully, with which the Superintendent cooperated, but Guy was then
jumped by the police. Lewis Naha ran to his aid but was beaten severely. A man named Riley
Sunrise responded but was arrested, so he put up a fight and was overcome and beaten. Both
men were thrown in jail. Old man Kotshaptewa was charged with assault for touching the
untouchable Superintendent.
Charges against Mr. Naha and Mr. Kotshaptewa were made but later dropped. Riley Sunrise
was charged with assault with a deadly weapon, but was acquitted in Federal Court in Phoenix.
The railroad spike proved to be a plant to make the case stronger against the traditional Hopi
who were only trying to defend their land against oil prospecting leases negotiated without their
consent, which was the reason for the meeting with the Superintendent.
The friendly Bahannas were objecting to outside interference in Hopi affairs on the part of oil
companies operating through the Tribal Council's Mormon lawyer, John Boyden. The
Superintendent's testimony in the Phoenix trial revealed an unethical conflict of interest on the
part of Boyden, who represented the oil companies, and the Tribal Council with whom they
were dealing, at the same time.
We also recall something comical that happened at the trial. The witnesses for the defendant
were uneducated Hopi with long hair and beads, yet they were able to make a statement in
blunt English to the judge and jury, though they could have used their interpreter. The
prosecution witnesses, however, educated with short hair, white shirts, and ties, were too shy to
speak English, and had to borrow the traditional interpreter for their statements. But we won in
the end because we spoke the truth.
What then was really behind this incident? Why did the police chief Tipling and tribal judge
Sekaquaptewa need to hire heavily armed deputies to guard a couple of helpless Hopi? We later
heard they were afraid the radical Hopi and CORE might attack them. As for COPE, they were
a non-violent organization called in to help the Hopi as observers to see that the traditionals
would have a fair hearing. After all, the traditionals are uneducated.
There have been many incidents against the Hopi that can be told someday, such as the time
government workers stripped the Hopi women and girls an threw them into sheep dip, or the
enforcement of U.S. Government livestock regulations in our sovereign territory by which many
Hopi were imprisoned because they refused to allow their livestock to be confiscated, a
recurring issue. We are sure these events are on record, should anyone doubt what we say.
Chairman Opposes Tradition
Regarding recent efforts of visiting Bahannas (white folks) to protect Hotevilla from the forced
installation of utilities without regard for the wishes of the village leaders, or for the reason the
village was founded, Abbott Sekaquaptewa, the chairman of the so-called Hopi Tribal council,
made the following statement, which we feel should be set straight (Qua'toqti, Oct. 2, '75):
"The traditionalists claim they want to live their own way and not the whiteman's way. Yet,
they have adopted, without hesitation, one of the whiteman's least desirable ways--resorting to
political propaganda pressure through the use of partisan letter writing campaigns and media
releases, without the support of the majority of the community members. There is not one Hopi
soul who has not adopted the whiteman's way in one form or another, and there is no use in
throwing that accusation back and forth. It will not stick to anyone."
It seems the chairman has forgotten that he was born in Hotevilla, as were his brothers and
sisters. He must also have forgotten that his blood relations were among the first who settled the
village in order to preserve our way of life. They shared our burden of sadness and compelling
pressure to bring us to our knees. They shared our imprisonment for simply refusing the offers
of the government.
When the government failed to break us, other methods were used. We were induced into using
the money system to get food, clothing, tools, etc. But we knew that this would not hinder our
stand so long as the money was earned through our own hard work, and not by becoming the
tool of the ruling establishment. We knew as well that the money system would become a
weapon in the hands of our own people, by which our culture could be destroyed. This is the
stage we are in now.
In making his statement the chairman is using a psychological trick to get our children to think
we have already taken the bait. He wants us to stop squirming and think we are licked. But we
must disregard his argument, for it has no basis.
If he disapproves of our use of whiteman's materials while we defend our right to self-
government by the Great Spirit's law, why doesn't he make a law against our using those
things?
Of course he should then meet us halfway by relocating the people who want to live under the
whiteman's government. Perhaps a good place would be the Hopi Industrial Park, with its ill-
fated underwear factory! Then these people could have the conveniences of the city, and we
would be happy with our corn and beans, free from outside interference.
Two kinds of law...
We alert all our Bahanna friends to be aware of Hopi "law-and-order" in case they should visit
us. Anyone with long hair, beard and beads, or in any way looking like a hippy, could be
stopped for any excuse. Even short-haired people can be stopped if they hang around the
traditionals too long. The progressive government knows that they can lose by being exposed,
so they regard friendly outsiders as a danger to their stronghold.
There have even been laws passed which go deeply against our tradition, such as the shameful
"Anti-Hippy" law, which may still be in effect, so far as we know. We present it here as an
example of one of the many ways the puppet Council violates the spirit of Hopi life:
"Whereas, the Hopi Tribal Council has been informed that a group of California people known
as "Hippies" is likely to visit the Hopi reservation in the near future, and
"Whereas this group is known to have radical ideas and practices which are incompatible with
Hopi Culture,
"Now, therefore be it resolved by the Hopi Tribal Council that this group is declared
undesirable and all members of the "Hippie" group shall not be allowed on the reservation.
"Be it further resolved that (the) Superintendent is hereby requested and authorized to employ
whatever means necessary to remove individuals or group of "Hippies" from the reservation at
his own discretion.
"Certification: I hereby certify that the foregoing resolution was regularly adopted by the Hopi
Tribal Council on the 1 day of June, 1967, by a vote of 9 in favor and 0 opposed, the chairman
not voting, after full and free discussion on the merits. (Resol.no.H-9-67)
(signed) Logan Koopee, Hopi Tribal Council."
Chief Katchongva of Hotevilla Village issued an immediate response which read, in part, "Your
attitude toward people is wrong and wicked. Removing people from my village by force is very
wrong for the Hopi. I hereby reject...resolution no.H-9-67.
"On the grounds that this resolution was acted upon without my approval, nor none of the
information concerning this resolution ever come to my attention, that the village of Hotevilla
will be subject to it.
"Now for years I have retold my reasons to the people of the Agency as to why the village of
Hotevilla refuses to accept all your programs. That is by high reasons, the Hotevilla Village was
settled by traditional way from the beginning, and will continue to be. All your law
enforcements must discontinue within the Village, during the ceremonials and at all times...."
This was the chief's way of telling them, "You have violated the highest law of the land, the
Great Spirit, by breaking the great link between men, the power of harmony, the very element
by which mankind has survived. My village will not be bound by such inhuman law. Those
who enter with a good mind are accepted. Stop interfering through your police force. Our ways
have worked for centuries to this day. Thus I protect the Great Spirit's honor, as I have vowed
to do."
Message From a Blue-Eyed Hopi
As one of several friends who help the traditional Hopi produce Techqua Ikachi, I wish to
correct certain false rumors circulated against this newsletter by Qua'toqti, a progressive paper.
Techqua Ikachi was started by a traditional Hopi in Hotevilla, after consultation with his elders.
The names of those whose viewpoint would be represented were suggested by David
Monongye, who also reviewed the material for the first issue. HE did not see the finished
product before release, being out of the village at the time. Since copies were released as soon
as they were ready, some reached Qua'toqti before T-I's staff got theirs.
When Qua'toqti's white reporter showed a copy to a staff member, he naturally did not
recognize it. And when David, who is nearly blind, returned, he too had not yet seen it.
Qua'toqti jumped at the chance to ridicule the newsletter as the work of outsiders, but they
jumped too soon, for the staff have approved it as expressing their views, and want it to
continue as presently organized. And it is written by a Hopi after all, though the quality of
writing confused Qua'toqti, since friends had helped with the grammar.
Contrary to accusations, we who help do not express our personal views, and we have nothing
to gain. Our help is purely technical. We support no faction, only the teachings of the Great
Spirit, which are simple and clear.
The followers of the Great Spirit have been imprisoned, silenced, and ridiculed, and we know
why. The truth they speak is the enemy of those who get rich from Hopi, and gain by turning
the Hopi against their own leaders. We know who are really involved in outside interference,
and why they use tricks to try to silence Hopi leaders and create disunity.
For those who think it wrong to give voice to the followers of the Great Spirit, we offer the
words of a respected leader, Dan Katchongva:
"We know that when the time comes, the Hopi will be reduced to maybe one person, two
persons, three persons. If he can withstand the pressure from the people who are against the
tradition, the world might survive from destruction...I must continue to lead my people on the
road the Great Spirit made for us to travel. I do not disregard anyone. All who are faithful and
confident in the Great Spirit's way are at liberty to follow the same road." (signed: a "Blue-eyed
Hopi")
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The shield symbol with its four
circles in four quadrants means:
"Together with all nations we
protect both land and life, and
hold the world in balance."

Issue Number 4
The most Sacred Season
"Boom! Boom! Boom!" sounded a drum at dusk somewhere. "What is that, grandpa?" asked
the excited children who gathered around the old man listening to the stories he quietly told
each year at the time of Ka-mu-ya (December), a tradition among Hopi for both young and old.
Coyote tales and stories of the past are told and retold year after year. Some of the stories are
fables from which one can learn, and some are true history. Most of our readers who know
about ancient traditions readily understand the purpose. "Go outside my children," he answered,
"and look west above our village! Perhaps the new moon has appeared." The old man feels
happy, yet a little sad that the sacred month has gone and his story telling will end. He will
miss the children. But before he dismisses the thought, he silently prays for strength that he will
still be there to tell his stories to the same children and perhaps a few new ones next year.
Knowing that the children will now find other things to do, he recalls the time he was their age,
how he looked at Ka-mu-ya long ago. It seemed such a cold, long, and boring month. There
was nothing to do. He also thought of it as a fearful month. Customs were carefully respected.
Many things were not permitted such as playing ball, running, loud talking and singing, playing
the drum, dancing or digging in the earth. One must be home and indoors by sundown and
mark his cheeks with ashes before venturing outdoors after dark, a protection against evil spirits
lurking everywhere ready to cast a spell over you.
"Why all this hocus-pocus?" one may wonder. The modern world finds it difficult to understand
such practices, but in the ancient traditions throughout the world this time of the year has a
special meaning. It is a time of careful preparation for the new birth. A new life may not be
born normally if the mother is disturbed when brooding. The seeds of the coming year are sown
during this month. Our mother earth must be free from disturbance to produce normally.
Because of the disrespect encouraged by the new culture that has been forced upon the Hopi few
people in our villages truly respect this silent and sacred month today. Story telling is replaced
by many new things, such as radio, television, and books. We no longer walk softly, our
movements are fast, and the noises are ear-splitting and earth-shaking. Ballgames, cars,
airplanes, we stay out all night, as our mother earth is being pierced and scraped by the new
inventions of today. As a result we are no longer normal. Things are out of balance. Look at
your surroundings and draw your own conclusion. The outlook seems dim. but we have known
all along that the temptations of today's world would be very strong, and that it would take great
strength to keep the world in balance.
"So you see the moon!" confirms grandpa. "When will the katchina come grandpa?" "What
kind will come grandpa?" another asks excitedly. "Well," he answers, scratching his head and
looking at the anxious faces, "It depends on the religious leaders. Before long they will gather
in their kiva and make prayer feathers with their blessing and smoke tobacco. The katchinas
will come." "But we hear the katchinas dancing in the kiva already," says the smallest child.
"But what you heard could be something else," grandpa replies. "Have you forgotten? This
month is also for boys and girls to dance, and one of you might even take part. What you hear
may be the men in the kiva rehearsing their songs... or it could be katchinas practicing way
under ground and preparing food to bring to you as friends when they come."
Yes, Pa-my-ya (January) is the time for katchina ceremonies and social dances. The katchinas
are activated by the religious leaders. There will be great numbers of them in six groups from
six kivas beginning at sundown and lasting into the night. Everyone will enjoy it, especially the
children. Our mother earth is especially happy and peaceful at this time, protected from evil
elements, what is in her womb will produce an abundance for all living things.
Dreaming again? Yes, this was when our hearts were one not very long ago. The Bahanna
(whiteman) system is destroying what was once beautiful and good. Our children are induced
into bahanna activities through the efforts of the United States Government, its school system
and its so-called "Hopi Tribal Council." Children are forced to spend much of their time in
schools where their only chance for fun is in such activities. Before long they seem to know
nothing else. Then they are easily encouraged to join night ballgames, which have taken a great
toll, as well as Bahanna dances and other programs. As a result, most of our children who are
old enough to participate in ceremonies have lost interest. They have been taken from our hands
by this foreign system and deprived of their chance to grow in their understanding of the sacred
ways which have brought us prosperity and peace for countless centuries.
We wish only to be given the freedom to continue our tradition. This is our prayer during this
most sacred of seasons.
In the early 1900s it became the stated objective of the United States Government to allow only
the elders freedom to continue the full cycle of ceremonial life. The children were removed by
force, and those elders who objected were imprisoned. The true ceremonial cycle was destined
to die out with the elders. To the casual observer, the various Bahanna cultural activities seem
harmless and those who promote them think they are doing good, but in reality they are part of
a tremendous effort to force us from the path of the Great Spirit. We must face the fact that our
vital link with mother earth has almost been destroyed.
The world is changing rapidly, and mankind is now in serious trouble. What we see today has
been predicted all along, which is the reason the true Hopi have never stopped resisting.
We know it is possible for our children to see once again the importance of preserving the Hopi
way. The troubles of the world showed this more clearly with each passing year. Our respect for
the ancient way that has given us life is not merely a dream of a beautiful past. It is a dream of
a beautiful future.
Retracing Our Steps
In this sacred season, as we prepare quietly for the coming year, we would like to begin a series
of articles on important Hopi leaders. We shall start with that stubborn dedicated man whose
name is identified with the struggle of the "hostile" Hopi, Yukiuma.
An article in Qua'toqti, the puppet news, (December 11) takes a glimpse of the story-telling
tradition of this season, but what they say is misleading. The time is sacred, all motions must
be slow and silent as possible, for all life is germinating as in the mother's womb, and nothing
must be disturbed. IN order to have a healthy village as well as a healthy body we must retrace
our steps, to see how we came into the cycle of life with our father sun, our mother earth, and
all children of nature. So the Soyal ceremony is performed.
The stories told at this time are not all fables. It is true as Qua'toqti says, today stories can be
written or recorded on tape, but contrary to their editorial this is not the best way to remember.
To trust our memory to such methods can prove dangerous and humiliating, for we might still
disregard the great laws of the Creator and lose his way of life, which will affect our future
children. Even if we abandon the Great Spirit's path, many of our people may remain on earth
for a time. It is said that if the future generations, even our own sons and daughters, find our
through books and records that we did nothing to preserve the good ways, they will pull and
box our ears and even throw us from our houses into the streets. Our suffering will be of our
own making. So we are making our best effort to keep what little we have left.
This is the story of Yukiuma, whom Alcatraz could not tame. It is for a great purpose that we
recall his adventure to the whitehouse. We bring this story to our readers around the world, as
well as to our own children of today, so that they may draw their own conclusions. Yukiuma's
struggle grew out of his stubborn refusal to place the manmade laws of Washington, D.C.
above the way of the Great Spirit. We must each consider whether this struggle is bearing fruit
in our life today. The fight against Yukiuma still continues long after his death through smears
made against him by the "puppet" Hopi of today, who mislead our children to rebel against us.
Some try to say Yukiuma secretly accepted the school system and other programs. Some even
mistake the prophecy that one day our children with short hair will become our ears and tongue.
The original prophecy is meant to warn us that one day our own children may one day become
our enemies. The meaning has been twisted to cover up the ways of the ones that have done that
very thing.
Still, there are many among the younger generation who have a true Hopi heart but are forced
into a difficult position by the government's influence. We hope the story of Yukiuma will help
them retrace their steps.
Yukiuma, the "Hostile" Hopi
The Traditional Hopi earned the name "hostile" because they refused to bow to a foreign power.
The United States Government thought their resistance was just a sign of stupidity, and their
chosen leader Yukiuma was even thought to be insane, but the Government failed to see the
high purpose behind this "madness."
Why would the Hopi resist what the Government thought to be benevolent offers? How did the
Hopi earn the name "hostile"? As early as 1883 when the anthropologist, Frank Cushing, visited
Hopi, to collect material for the National Museum, it is said he was turned away with the
words, "stranger, you may as well attempt to scratch flint with your fingernails as to pierce our
ears with your lying words. You will leave with all your brothers before morning, or we shall
wipe you out as with a moccasin sole we wipe out bedbugs." What could have provoked such a
reply?
Year after year, as Government Agents came to interfere with our life, the friction grew. When
the Agency was established at Keams Canyon and the Hopi were ordered to send their children
there to the boarding school, great division was created among the Hopi. After Chief Lololma
and chiefs from other villages made a trip to Washington where they were flattered into
cooperating with the government, the seriousness of this threat was recognized. Because of the
importance held by his clan, the Fire Clan, keeper of the sacred stone tablets, Yukiuma was
chosen as the leader of those who refused to abandon the Great Spirit's way.
Government agents looked upon him as a crazy man who would rather wear g-string than
accept the comforts of modern life. HE was even called "a filthy, dried up little old
chimpanzee." Rarely has a crazy man, especially a crazy indian, received an appointment to
visit the President of the United States in the Whitehouse. But Yukiuma got his appointment at
10:00 a.m. March 1911.
What was the purpose of this? Clearly the government did not understand him nor did they
understand the prophecies for which he lived. But because of his stubbornness and his position
as a leader, they regarded him as a key figure uniting opposition to the stated tactic of the
government, to take leaders from each native nation and show them the power and glory of U.S.
civilization. Even if these leaders were not attracted to the glory, they reasoned, surely they
would be impressed by military power. They did not realize that such tactics would not work
with a true leader. To their dismay Yukiuma was not impressed.
And even to this day he is ridiculed, not only history books, but in the news media of the
progressive faction which has knuckled under to the demands of the government. Last year,
Yukiuma, among other traditional leaders, was the subject of newspaper articles calculated to
diminish his true authority. This slander has a definite purpose, the same purpose for which he
was brought to Washington, a purpose very much opposed to the Hopi way for which he stood.
No, Yukiuma was not crazy. He seriously believed with his whole heart that the old Hopi ways
were the right way, and no amount of imprisonment or suffering, bribes or flattery could shake
him from his stand. But would the government understand him?
His interpreter was Mock Setima of Polacca, accompanied by Mr. Lawshe, the government
agent at Keams Canyon. Commissioner Robert G. Valentine accompanied Yukiuma to the
Whitehouse. While waiting for the President, Yukiuma was told, according to government
documents, that President Taft "was a great big man as kind as he was big, as strong as he was
kind, and as wise as he was strong." Yukiuma was told that he should tell him about the
problem of the Hopi children, and that the "great white father" would decide what was best. But
Yukiuma was not a bit astonished when he met President Taft face to face, for the statement of
the Commissioner was dead give away. The tactic was obviously to impress upon him the
numerical and mechanical strength, and also the kindness of the whiteman. It had been said that
"the surest guarantee of savage fidelity to any nation, is through the conviction that their
government possesses the power of prompt punishment... By bringing the best informed and
most influential chiefs to the city of Washington, where they will have ample view of our
population and resources, they will become convinced themselves and upon their return
convince their people that it is fruitless to attempt to oppose the will of the government." Many
of the chiefs who visited the city under this policy were flattered and impressed to see what the
whiteman wanted them to see. Few were so "stupid" or stubborn as to wage actual battle after a
visit to the "great white father." But the power of these representatives over their leaders and
their people usually diminished upon their return from Washington.
Though Yukiuma must have had hopes, a real meeting of the minds was impossible. The stated
policy of the government made it clear that this was not their intent. And to make matters
worse, the language was serious barrier. We know that Yukiuma's words were spoken in what
we call high Hopi, which is used to communicate the deepest Hopi teachings. There are
important shades of meaning which cannot be know to a Hopi who has been denied his full
traditional training. The interpreter spoke English, as he had been educated in the government's
schools, but by that same fact he was unable to fully comprehend Yukiuma's words. How
foolish must have sounded Mr. Valentine's argument, as he tried to convince Yukiuma that by
going to school, as his interpreter had done, the Hopi can make themselves heard by the
government. Their argument was false, for not only was the interpreter not able to make the
point Yukiuma wished to make, but the government did not heed the warning anyway. The
damage predicted by Yukiuma has already taken place, and is with us today.
Yukiuma is supposed to have said, "Oh, great white father..." but we know he would not begin
in that way, for our true father, the sun, is the highest. No doubt Yukiuma began in our
customary way, by saying, "Are you the chief or highest of your people?" He would then
introduce himself as a chief and representative of his own people. Yukiuma's chief concern was
that his people should be left alone to live as they wished, to roam free without the whiteman
always there to tell them what to do and what not to do. The Hopi must be left free to teach
their own children how to plant so they can survive as they have for centuries. He wanted the
Hopi to continue to meet their needs in their own way and to grow up in stages learning the
ceremonies and prayers by which to preserve the sacred balance of life. He knew that the
schools would destroy this, causing friction and division. They would interrupt the tradition and
the people would forget the instructions of Masauu, and the destruction would reach much
further than our village. The whole earth could go off balance.
The predictions of Yukiuma concerned not only the village life but the life of mankind around
the world. The U.S. Government's record of Yukiuma's conversation shows that he attempted to
tell the prophecies, but it was all very confusing as it came from the lips of the interpreter,
Setima, who did not rightly know himself what it was all about. This was before the First
World War, so even with the good translation, our instructions regarding that event would be
labeled meaningless or even crazy.
The President told Yukiuma that he understood his desires and wanted him and the other older
men to live in the old ways. He also said that it was good for the Hopi to continue to raise corn
and melon in the desert where the white man would starve, but insisted that the children must
go to school. He told Yukiuma that unless he permitted the children to return to their
classrooms soldiers would come again and there would be trouble. Still Yukiuma was stubborn.
He knew that his people would be doomed if they accepted these new ways.
Another meeting was arranged for the next day. At that meeting the commissioner tried in every
way to convince Yukiuma to yield, but was unable to convince "granite-hearted Yukiuma."
Yukiuma refused to accept the written summary of what the President and the Commissioner
had told him. The document was mailed to Yukiuma through his daughter who had become a
progressive. Yukiuma refused to accept it even from her. She returned the document to the
Commissioner with the following letter:
May 11, 1911
Agent Lawshe,
Dear Friend, my father came here last Monday evening and I read the letter and told him what
the letter said. He said he did not want his children to be in school and that he had said to you:
"I want to take care of my own people." I told him it is bad for them and that some of the
children like to learn the white people's way, and I said to him that the President wanted the
children of his village to go to school, but he said he did not want it. I give it to him, but he
would not take it. And said it was because he did not know how to read. I was so sorry for him
because he has never been to school, and he want his people to be like him. I talk to him but he
does not want to put away his old Hopi way and so I have send the letter back to you, from
your friend,
Mrs. Myra George.
As time went on, Yukiuma counted eight times that he was deported from his land and
imprisoned on the same charge without trial. Once he spent a year in prison on Alcatraz Island.
The government could think of no better way to convince him, but all their attempts failed, so
great was his commitment to his people.
On November 22, 1911 Colonel Scott, with two of his aides, left his soldiers behind and
journeyed to Hotevilla to talk with Yukiuma. They camped there ten days trying to persuade
Yukiuma to permit the children to go to school. Scott even threatened to call in his soldiers. On
the fourth day, November 26, Colonel Scott composed a night letter to the Secretary of Interior,
for instructions, one of the strangest letters to be sent over the telegraph wires. It reads in part:
"After four days constant observation the medical officer and I convinced that Chief Yukiuma is
a mild lunatic. He positively refuses obedience to any officer of the government. Nothing in the
way of kindness and argument has been spared to influence him. To all argument he replies
with talk of witches and spirits of underworld. He is perfectly sincere and is ready to die before
he consent to the children going to school. He refused consent even if the school was in his
own village. But if he is actually forced he cannot help and the blame will rest with the
government."
The answer came directing Colonel Scott to take healthy children ten years or older. The
soldiers came during the night and surrounded the village taking the Hopi by surprise. Yukiuma
felt very much deceived by the President and doubted that he had ordered this move for he was
suppose to be "as kind as he was big, as strong as he was kind, and as wise as he was strong."
To confirm the claim that Scott had received presidential orders, Yukiuma chose Ray
Rutherford Derranyema of Shungopavi to write a letter to President Taft:
December 10, 1911
W. Taft, President U.S.
Washington, D.C.
Dear Sir:
I take a great pleasure and writing to you while I am here with Chief Yukiuma as he is talking
about his long tribe, and he said he was glad to visit you once, and speak to you himself, and
so you are now all know him now. You know what's going over there for, about his people are
not wanted to send their children to school, because they like to keep it their children,
themselves, and the boys could help their fathers on the farm, and the girls could also help their
mothers in their homes, that's reason, they don't let them go to school. Of course we are
Indians, the school is not our own business. The school is belong to white people I think it's be
alright, if you let the Chief Yukiuma alone. Let they staying at their home, it's only 600 of
people let their children stay home and not go to school. Chief Yukiuma wanted to his people
must not lazy and to work on the farm an rase corn and oatwhald and potatoes, vegetables, and
they could sale them for money and pay for some cloth for them own selves. That what
Yukiuma wanted for his people to do. He don't want any harm for his people. He wanted to
good take of his people's and children. I think we like to be stay Hopi way. Of course these
friendlies peoples children must attend to school and those hostiles children must not be
allowed to school. And stay at home, and help their fathers or mothers that way they want. You
American peoples must stay your own way and us Hopis Indians stay our way too.
Last week ago we are crying. Because superintendent from Keam Canyon, Mr. Leo Grean
(Crane) take the childrens to school, did you send the soldiers to Yukiuma? One company of
soldiers came here with Grean. Woh is that man came to Hodvealla to Chief Yukiuma asking
what the old people saying. Then Yukiuma tell him all about what he knows. Then that man
write all those things, and sent it to you. But I now this Supt. Grean and soldiers are making
large trouble, and that man too. I don't know what is name. He said he come from Washington,
D.C. Did you send that man to Yukiuma? You told him to come out here and make trouble out
here? Yes or no. Yukiuma want you to answer this letter. Send to me, what you say. And I tell
Yukiuma, what you said to-marrow. I am going to Winslow, you must hurry to answer this
letter. I guess this is all I say to you. Good-bye.
From Ray Rutherford Derranyema
Chimopovay, Toreva, Arizona.
Jail had failed, and the president also had no effect, so they took him back to jail. Since he
never fought with them physically they gave him the run of the place. Mr. Crane recalls,
"sitting on the porch floor hugging his knee in his skinny arms he would say, 'You see, I am
doing this as much for you as for my own people. Suppose I should not protest your orders.
Suppose I should willingly accept the ways of the Bahannas. Immediately the great snake
would turn over, and the sea would rush in, and we would all be drowned. You too. I am
therefore protecting you. Yes, I shall go home sometime. I am not unhappy here, for I am an
old man, of little use, and my chief work is ceremonies. Washington may send another agent to
replace you, or you may return to your own people, or you may be dismissed by the
government. Those things have happened before. You have been here a long time now, seven
winters, much longer than the others. And you too may die.'
In 1921, Crane and Scott returned to Hopi for the snake dance. They found the old rebel
Yukiuma in the guardhouse once more, and wrote, "He looked half starved, and he was naked,
refusing the clothing and food they urged upon him. He sat in the agent's swivel chair,
barefooted, his knees doubled under his chin. Scott asked him whether he would promise to
obey the agent if he were allowed to return home. "No! No!" he said. Scott was dumbfounded.
"I looked at the little monkey with what amounted almost to stupefaction. This was the result of
twenty years of effort by the great American nation, or rather the Indian Bureau, to make that
dried up little monkey obey."
Crane said of him that he was not malicious, but simply a "deluded old savage living in a lost
world of fable." In Supt. Lawshe's opinion, "One might as well have taken a piece of Old Oraibi
sandrock to see the Pope, as the spider-like Hopi prophet to see President Taft." Yet he had
more of the core of greatness in him than the man whose hand he shook in the Whitehouse. He
lived unfalteringly in his light, and not for himself alone, but for his people and his children's
children.
"Council" Unlawful, Un-Hopi
What and who is the Hopi Tribal Council? Does it represent the whole Hopi Nation? How does
it function? What power does it have over the Hopi Nation? Who draws its Constitution and
By-Laws, and by what method? These are a few of the questions often asked about that strange
new institution which the traditional Hopi leaders have named the "Puppet" Council.
In our first issue of Techqua Ikachi we defined three factions: Traditional Hopi (living under the
laws of the Great Spirit, the Creator), On-the-Fence Hopi (Bahana Traditionalists" who support
the Hopi Tribal Council as the ruling class over the Hopi Nation, and recognize its chairman as
higher than all the chiefs, while trying on the surface to cling to Hopi tradition), and the
Progressives who completely support that Tribal Council for whatever benefits they can get.
Let's turn our attention to the establishment of that organization. It only takes a little research to
uncover serious mistakes and violations in the ambitious ventures of that organization. We ask
our readers to consider whether it rightly rules the people it claims to represent.
For our first example we consider the original election. One morning in the 1930's we were all
called together at the outskirts of our village. Before us was something that looked like a hot
dog stand. A white woman was there with a few Hopi who were affiliated with the
government's efforts. A blank piece of paper was placed in front of each person who
approached the stand. At that point we noticed tow markings (+ and 0). We were told to mark
either + or 0 on a piece of paper. We were also told that both were good symbols. We asked the
lady what this was all about. "It's a secret," she said, but she coaxed and insisted that we choose
either one. We asked again what it was for, but she refused to give any information saying that
we were not supposed to know. We told her we would choose neither, because she refused to
explain it to us, and we left.
We later found out that this was what they called "voting," the purpose of which was to
establish the Hopi Tribal Council to act as our mouth and ears. Of 400 people here in Hotevilla,
only 2 or 3 voted. Later we learned that the same activity was conducted in other villages, with
the exception of First Mesa. Out of about 6,000 Hopi very few actually voted. We heard that it
was only 100 or 200, but in order to make the issue pass votes were switched or stolen to make
it look legal. In spite of this, the number of votes counted was far below any legally recognized
percentage. One of the two Hopi who helped count the votes testified that they helped stack
votes in favor of the establishment of the Council promoted by The Burea of Indian Affairs
(BIA). The so-called "Hopi Tribal Council" was born.
Oliver LaFarge, the author and so-called father of the Hopi Tribal Constitution around twenty
years later described the Tribal Council as "an unlawful body." Now, what did they do wrong?
Is there any penalty for their misdeeds?
In future issues we shall try to bring out some of the serious mistakes by which this
organization not only violates our way of life but is actually illegal according to its own laws.
Until then, we would like our readers to consider why a foreign government would establish
such an organization, and how it has earned the name "puppet." And for now, why not write
and tell us what you think of that election!
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The shield symbol with its four
circles in four quadrants means:
"Together with all nations we
protect both land and life, and
hold the world in balance."

Issue Number 5
Pamuya & Powamuya
In our last issue we left you wondering what would take place with our excited and anxious
children and our friendly kachinas. Just as our Grandpa said, drums could be heard throughout
the kivas. It has been seven months since our friends the kachinas left to their underground
resting place for the winter. Now familiar sounds cause much excitement among both children
and grown-ups. This is also a month of togetherness, the right time not only for boys and girls
but also for grown-ups to dance and have a good time. All of this activity has a meaning and a
purpose.
Early one cold morning, Grandpa came home for breakfast from the kiva, where he had spent
most of his time smoking and praying with is not heeded today, and much damage has been
done.)
One of our little children took part in the Buffalo Dance from her Uncle's kiva. it was her first
time and she enjoyed it. She need not fear for she is yet so pure that hardly anything could
pierce her heart.
Po-wa-mu-ya, the purification month (February), has many activities and many special
meanings. Entering into the new moon a sacred ritual is performed to purify all life on Earth.
The evil elements we have accumulated over the past months must be washed away in order
that we may blend with nature. We must be free from contamination to emerge from the earth
mother in colorful beauty, glorifying and creating harmony for her and all her children.
It is also a month of initiation for the children who have come of age. They are introduced into
membership in a higher order, the second stage of life following the birth ritual with which they
came into the world. This is regarded as a very sacred ceremony. Those who abide by it
respectfully can learn much about the Hopi way of life, through its functions and the power it
holds.
Colorful gifts are given to the children with the fresh green plants, symbolizing the introduction
of the first fresh nourishment. Right at sunrise, katchinas come out of all the kivas (ceremonial
chambers) to bring gifts to all the houses. Katchina dolls, rattles, and woven plaques for the
girls, bows, arrows, and rattles for the boys, and maybe balls and sticks later in the day when
the katchinas come to entertain the people. each of the toys is designed with special meanings.
That night will be a sleepless one. The men in the kiva will smoke and pray for the success of
the coming year. After midnight, dances will commence until dawn, symbolizing the passage
from new to old, or from creation to the fulfillment of life. But it would take many pages to tell
all of the symbolism, so let's return to our children.
As usual grandpa returns from the kiva early one morning for breakfast. Smiling, he tells the
children, "Get up! Get up! Go outside and look! It must be spring already, for I just saw doo-
gots-ka (small black bird) walking eastward wearing green moccasins, announcing that it's time
for planting!"
"Where? Which way?' They got up quickly and rushed toward the door, rubbing their eyes.
"Down the street a ways! If you hurry you may be able to catch up with it and see it going by
the next kiva," he replied with a smile, knowing they would never find the bird with green
moccasins. This is a code message used to get around the children's prying ears with a hint that
man must now prepare for spring.
Seeds must be sprouted in the kiva, and in about sixteen days the main ceremony will be at
hand. While the children are out looking, grandpa discusses the possibility of initiation with
their father and mother. Grandpa informs them that this year there will be no regular ritual, but
possibly a short form will take place. Mother hints that maybe the oldest daughter, Mano,
should be included, for she has been getting curious lately, asking things she is not supposed to
ask.
By this time the children rushed back indoors, shivering and excited. "Grandpa," yells the
smallest, "we've seen it! It was flying far off down the canyon." "Innocent liar," grandpa thinks
to himself.
After dinner the katchina mother comes out again, going from kiva to kiva with her crowd of
children growing larger all the time. They each bring gifts, dolls, bows and arrows, some have
balls and sticks to give to little boys.
Later in the afternoon Mano's godmother came to prepare her for the initiation. The children
would soon gather at a certain kiva. Her godfather would come for her when it was time. They
dressed her in a black hand-woven dress, red, green and black belt around her waist, and a cape
of red, white, and black, but no shoes.
Mano was fearful, but her godmother encouraged her, telling her not to be afraid, for it would
not hurt her as much as the boys who would be naked.
Her little brothers would make remarks that were not so funny now that she felt so anxious. It
was a relief when her godfather finally came for her.
She followed him proudly into the kiva where the children of age were already gathered to wait
for the whippers. Visitors and parents also waited outside the kiva. "Mother," whispered two
little boys huddling under their Mother's shawl, "they are coming closer to the kiva where our
sister is. Will they hurt her much?" "She's got a dress on, it won't hurt much," she reassures
them.
It took some time for all the katchinas to enter the kiva, for there were many. All of a sudden
they heard screams and yells mixed with the voices and sounds of the katchinas. After a while
the screams stopped and the katchinas came out, pleased that they had fulfilled the task of
bringing new members into the fold.
The children who are not initiated will not be permitted to witness the dances tonight. The new
initiates will occupy special places in the kiva under the watchful eyes of their godmother, and
from midnight until dawn they will watch the mystical drama unfold before them. Then they
will return to the houses of their godmothers where their hair will be washed and they will each
be blessed and given a new name. Thus they become full-fledged Hopi.
There will follow activities such as ball games, games with bow and arrow, and stone races by
men and boys from each kiva, not just for competition, but for their symbolic significance. In
our next issue we will bring you some traces of this.
Beans will soon grow in fields of sand...
Letters
World Council of Churches Supports
Traditional Native Religion
This may be bad news for the devil but it brings out the brighter side. We received a letter
telling us that the last assembly of the World Council of Churches in Geneva and in Nairobi
agreed upon a resolution to support the vested original rights of the North American Indian in
general, and to make a study about the very problem of the "traditionals." Support will be given
to groups or organizations of white people known to be in strong support of the traditional
native nations.
We wonder whether we are dreaming. Could this mean us? We like to take for granted that we
are not a forgotten race, but we are weary of our surroundings after a full century of unending
interference. But we must not forget that this is a purification month (Powamuwa) and that
everything has been purified, land and life, the unseen above and below, the whole earth is
glorified. This may be a good omen.
GOVERNMENT SUBSCRIBES TO TECHQUA IKACHI
Techqua Ikachi has also received an inspiring letter from none other than our old enemy the
U.S. Department of the Interior, asking for our subscription rates in order to receive our
publication on a regular basis: "Thank you very much for sending a complimentary copy of
your publication, I found it extremely interesting and informative. And it does an excellent job
of providing the understanding and knowledge which we are seeking in order to more
effectively deal with the Indian nations."
We have gladly included the U.S. Department of the Interior on our mailing list free of charge,
so long as our publication exists.
We thank the unseen and the people by whom our message is shared. We pray that this will
benefit all people.
Our prophecies foretell that one day we will recover our senses and find that some vital element
is amiss. We will retrace our steps with some fear, not bearing to look back. So we will go
forward, backward, forward and backward, our decisions uncertain. This is happening today in
Hopi land, as it is happening in the rest of the world.
Housing Threatens Hopi Life
ELDER ASSAULTED, U.S. GOVERNMENT ALERTED
The Hopi villages are religious farming communities, each with its own independent leadership
established in a very careful way according to their ancient tradition.
Throughout history, the United States Government has refused to recognize this fact. Since the
first government contact with the Hopi villages programs have been enacted in complete
ignorance in the meaning of Hopi life. This has caused serious trouble over the years. The
current HUD housing project which threatens Hotevilla land is no exception.
The recent assault on one of our elders illustrates this clearly. The incident provoked a meeting
of several Traditional Leaders in our village who directed the following letter to the Secretary of
the Interior, signed by three traditional leaders:
February 15, 1976
"Dear Sir:
"Your immediate action is requested on the following:
"William Pahongva, a respected and learned Hopi elder over 90 years of age, was knocked
unconscious when he was pushed from the doorway of the home of James Pongyayouma of
Hotevilla Village, in the Hopi Independent nation.
"The incident occurred about 10:30 p.m. following a meeting on the evening of Friday,
February 13, in which traditional leaders sought to determine his true role in a proposed
housing project which would affect the village land rights. It is typical of the trouble your
programs frequently cause.
"William identified his assailant as Charlie Sekyawuyuma. The meeting ended in violence when
Charlie, accompanied by Percy Loma, a Hopi-turned-Mormon, began to forcibly evict the
visitors in an angry outburst, according to witnesses.
"Hotevilla was founded in 1906 in order to preserve the Hopi tradition. It has always been the
Hopi custom that anyone wishing to live under another system must do so elsewhere, without
interfering with the village life.
"The housing project would require that village land be leased to the Housing and Urban
Development Project (HUD) of the U.S. Government. Failure to make regular payments has
resulted in the actual loss of aboriginal land title for native nations who have accepted such
projects. The leases may later be transferred to banks or other business interests, who may
demand unexpected increases in payments. These implications are very serious, yet they are not
clearly explained to the applicants, who often think they are just getting a free house.
"The traditional leaders were alerted to the imminent danger by Melbert Pongyaysvia who
found several government workers in his orchard. Since James Pongyayouma's name appeared
on a recent tribal council announcement of the project, the leaders invited him to a meeting to
clarify his position.
"James was once the Kikmongwi (chief) of Hotevilla until he left for about seven years,
neglecting his duties and ceremonies, which means he forfeited his authority according to Hopi
tradition. Upon his return he could not face his former traditional associates, because of his
conversion to the more corrupt way of life. He even departed from tradition by switching to
another kiva society, rather than face them. He has since denied his former responsibility in
order to seek wealth through the white man's system.
"James and several of his associates are known to have been promoting the installation of water
and power lines into our village against the wishes of the villagers, and against the purpose for
which the village was founded.
"Also invited to the meeting was Nathan Fred, Sr., the progressive governor of Bacabi, the
village responsible for introducing the project, who works with a group that seeks to recognize
James as kikmongwi in order to gain access to government projects through the Hopi Tribal
Council, which the traditional Hopi must refuse.
"About fifteen of us waited at the house of David Monongye, but James, who has consistently
refused to meet with the village leaders, failed to show up. Finally we decided to go to his
home. We found him there with a few associates, more of whom arrived later.
"When asked to account for the use of his name on the document he told us he did not know a
thing about it. He insisted several times that he is not a leader, and denied any association with
a group. He denied that he approved of the housing project, or that he was associated with the
so-called Hopi Tribal Council, which has always served the U.S. Government which set it up.
"Around 10:30 p.m. James asked the visitors to leave. Some of us are hard of hearing, and did
not respond immediately, though nobody refused to leave. Then someone shouted that the
owner wanted everyone to leave. Percy Loma and Charlie Sekyawuyuma started pushing people
out very roughly.
"William Pahongva said Charlie grabbed him by the collar and began to shove him backwards
toward the door. He held on to Charlie's shirt to keep hi balance. Charlie then pushed him hard
through the doorway, causing him to fall to the ground, which knocked him unconscious for a
short time. William found it hard to move. Later his feet and knees became swollen and bruises
showed on his face.
"This incident brings out the friction caused by the needless and insensitive introduction of such
projects. We can build much better houses ourselves, as we have for centuries, with rock and
mortar. There is no need for us to accept such interference from outside interests, especially
when they work against our traditional way of life.
"In formerly accepting the position of kikmongwi, James Pongyayouma committed himself to
the purpose which Yukiuma, the founder of Hotevilla, suffered greatly to uphold. Perhaps the
people behind HUD don't realize that we are still committed to this high purpose, which is the
foundation of our village life. The sole power to select a kikmongwi still rests with the village,
and must be carried out according to clearly defined principles and customs. James has ended
his authority by his own choice. The fact that the Tribal Council chooses to recognize him to
suit their selfish purpose does not change this. Responsibility for this village still rests with the
village leaders.
"We Hotevilla people do not want government housing, or any other projects which tend to
place control of our land in the hands of outside interests.
"We bring this to your attention so that you, and all other individuals responsible, may know
the trouble your projects are causing, and be in a position to act with knowledge and a clear
conscience.
"To us the matter is very urgent. We are asking you to bring an end to this serious interference
into our village life. May your good faith be shown by the steps you take."
The response of the Secretary of the Interior, if any, will be reported in the next issue of
Techqua Ikachi.
ELDER'S ATTACKER TO REPRESENT VILLAGE?
True to their established pattern, and in violation of the Tribal Council Constitution under
which they operate, Bacabi Village and the Bureau of Indian Affairs allowed Charlie
Sekyawuyuma to represent Hotevilla Village in a meeting regarding the transfer of the water-
sewer system to Bacabi Village. This meeting took place February 10, three days before Charlie
assaulted the 90 year old William Pahongva. The reason he was chosen to represent Hotevilla
Village: He was "instrumental" in bringing water to Hotevilla! It is easy to see how outsiders
are trying to choose our leaders for us.
PROGRESSIVE PAPER GIVES FALSE REPORT
Readers of the local anti-traditional paper, Qua'toqti, are urged to notice the fact that that paper
not only has failed to give any of the background of the Hotevilla land problem, but carried
only a brief statement based on Charlie Sekyawuyuma's claim that he was the victim, and not
the attacker! He prefers not to "press charges." OF course, the Hopi do not use courts and jails,
so the leaders involved will not "press charges" either, but we welcome any move to fairly
investigate the incident.
EX-CHIEF USED AS TOOL FOR LAND THEFT BY BACABI
We now quote from the newsletter of Bacabi Village, February 6, 1976, one of the documents
which made necessary the meeting at Pongyayouma's house:
"At the Board of Directors meeting on January 21, 1976, the members decided to continue the
survey of the area for housing and development. The governor informed the members that
although the council recognized James Pongyayouma as the chief of Hotevilla, it was not him
who was protesting Bacabi's claim. Therefore, the board decided to go ahead with the plan for
this area. If and when James Pongyayouma protested, only then would the governor and the
board meet with him. Some members felt that the village should go ahead with the survey and
other plans simply to resolve the jurisdictional problem between Bacabi and Hotevilla.
"The area was designated last year September as a housing and development area for Bacabi
and since then have been stopped by followers of David Monongye of Hotevilla. Monongye has
requested several meetings with the authorities of Bacabi, but Bacabi has refused pending the
council's reply on who is the recognized leader of HOtevilla. Bacabi maintains that if and when
it must meet with Hotevilla it should be with the recognized chief."
We would like our readers to carefully consider the above proposal in the light of history as
well as Hopi tradition. As our letter to the Secretary of the Interior explains, the authority to
govern the village and select the Kikmongwi (chief) rests with each independent village.
Hotevilla has never relinquished this right to the Hopi Tribal Council, which is a recently
established foreign institution, basically opposed to our traditional form of government.
As a religious community the traditional people of Hotevilla are committed to a sacred vow to
follow the instructions of the Great Spirit which have been handed down to us from the
beginning of time.
EX-CHIEF PONGYAYOUMA DENIES OWN AUTHORITY
The fact that James Pongyayouma, also known as James P. George, abandoned his former
position as Kikmongwi years ago, is common knowledge within the village. He himself has
denied having any authority. Even if he should now claim authority, he could only do it by
uniting once again with his people, and by once again committing himself to the Great Spirit's
instructions. The present attempt to recognize him as Kikmongwi is not motivated by a
commitment to Hopi purpose, and does not originate from the present village leadership. IT is
clearly the attempt of a few individuals who are seeking cheap housing, and do not care about
the consequences for their village as a whole.
HUD PROGRAM MISUSED
Surely the Housing and Urban Development Program (HUD) was not designed with the
intention of creating friction in our villages and destroying our independence. At least we hope
this is the case. If so, those responsible for the program will not allow it to be used in this way.
It is important to understand the historical background of Bacabi Village. Hotevilla Village was
founded in the midst of great struggle, in a desperate attempt to escape the government's
influence. The imprisonment of many of the men, including the leaders, added to the difficulty,
which lasted for several years.
Bacabi was founded by a group who left this struggle to return to Oraibi, due to their own
weakness and disregard for the great laws. This took place on October 27, 1909.
A letter dated October 30, 1909 from Superintendent H. H. Miller, the Keams Canyon agent to
the Commissioner of Indian Affairs, F. H. Abbott, refers to the occasion:
"On the evening of October 27th, Kewanimptewa, Nasequaptewa, Secavma, and Sematehauku
from Oraibi Village visited this office and reported that Chief Tewaquaptewa has refused the
returned hostiles to remain in the village and refused to shake hands with Kewanimptewa, the
leader of the returned hostiles. They asked if we could make temporary arrangements for the
winter only under promise of living there peacefully until Spring or until desire to go
elsewhere."
This was actually the suggestion of the superintendent, to which they reluctantly agreed. They
thought that by returning, the government officials would agree to protect them. They settled
the new village of Bacabi the following year, 1910, but the allotment to them never
materialized, because they were undecided on the location to which they would move.
Eventually they chose Bacabi because of the nearby springs and wood, and for other reasons.
By this time the Hotevilla people had made new fields around the area. After Kewanimptewa
and his followers established their new village, he ordered his people to take over Hotevilla's
land in order to feed his people, knowing that the agency soldiers would help if they met with
resistance. Hotevilla was helpless as our leader, Yukiuma was in prison.
From that time to the present day, the people of Bacabi have played the same game. They still
seek to use the power of government programs in order to better their situation at the expense of
the traditional village of Hotevilla.
The large school building with its giant water and sewage system is one example of this. (The
sewage system may likely be the cause of contamination in the natural spring which is our
village water source).
They were welcome in Hotevilla Village, but chose to leave because of the hardship caused by
the government. They used the government as their tool, and in turn became the tool of the
government against our traditional way of life.
We emphasize that none of this trouble is really necessary. It should be clear to all that we
could not have survived happily in these villages all these centuries without being able to build
our own houses and govern our own affairs.
We would like to think it is all just an innocent mistake, but there are great and complicated
plans for industrializing our area, along with much of Navajo country and the Southwest. These
plans are made without our knowledge or consent, and we hear of them only by chance.
The master planners must not want to believe that our civilization even exists. We believe they
are afraid to meet the true leaders of Hopi face to face, and really listen. That is why they set up
the Hopi tribal council through which to push their programs. That is why they use police to
force the things we are bound to resist because of our sacred purpose.
So long as we survive, we shall continue to bring the truth to those responsible, and to all
concerned people, in the hope that someone will take steps to correct this mistake.
RISE AND FALL OF THE FIRE OR SPIRIT CLAN
The so-called Hopi Tribal Council has chosen to recognize James Pongyayouma, or James P.
George, as the chief of Hotevilla village. This is out of order according to our ancient doctrines.
Looking at the past dealings of the Tribal Council, we see this move as a scheme, the latest in a
long series, by which to topple the last stronghold of original Hopi government. The council
and the forces behind it find this move necessary because of the past failure of their attempted
conquest, and because of the mistakes they have made in failing to abide to their own
constitution.
Article III, Section 3 states: "Each village shall decide for itself how it shall be organized. Until
a village shall decide to organize in another manner, it shall be considered as being under the
Traditional Hopi organization, and the Kikmongwi of such village will be recognized as its
leader," although in Section I it reads: "The Hopi tribe is a union of self-governing villages
sharing common interests in working for the common welfare of all. It consists of the following
recognized villages..." (All nine villages are mentioned including Hotevilla.) We have never
considered organizing in another manner. We are an independent village not subject to the laws
made by the Tribal Council, and have no representative in that organization. Since James
Pongyayouma has excluded himself according to our ancient system of government, and has
even personally denied having any authority, the council violates its own constitution in forcing
us to recognize him.
It is true the Fire Clan are the rightful people to hold the authoritative position in this village,
from which a Kikmongwi might be chosen, because it was under their leadership that this
village was established, an they are also caretakers of the Sacred Stone Tablet which is to be
respected. But they are bound by certain obligations in order to accomplish their mission. That
is, they must strictly adhere to the Great Spirit's laws and instructions. They must not stray
from the path. They would become the highest, for along the way they would gather and
accumulate the powers of the fallen ones. But if before they complete this task, they become
wayward, their authority and power will decline to nothing, and they will be spat upon. The
power would then be given to the next person who still adheres to the Great Laws.
Keeping this in mind let's look at Pongyayouma and compare him with his great uncle
Yukiuma. He took over the chieftaincy soon after Yukiuma's death, without the regular ritual of
ordination. No one objected because it was thought he could be trusted, being of Yukiuma's
blood line.
But not many years after he took office, he secretly became affiliated with the agency's stock
reduction program. Many who did not cooperate were jailed and their stock confiscated by the
agency, though Pongyayouma escaped that treatment. In later years he became the victim of an
adultery scandal, and there were other signs as well that his image was tarnished. This caused
him to exile himself to an Indian reservation in New Mexico, where he stayed for seven years.
We learned from reliable sources that he was expelled from there for some offense. He returned
a changed man, a progressive, supporting the puppet council, a reactionary opposing the views
of the traditional leaders. We know that this may sound slanderous to some, but it is the truth.
Tax Refused
It looks as if the puppeteers of the Puppet Council, the lawyers who work behind the scenes,
have been working overtime on their new act. A letter dated January 8, 1976 was circulated "To
all persons doing business on the Hopi Reservation who are subject to the proposed Ordinance
17." The letter announced a meeting on January 19th at the "Criminal Justice Department,
Oraibi, Arizona," concerning the proposed tax on private income within our independent nation.
The ordinance is the work of outsiders who know nothing of the Hopi way of life. The title
page states that the ordinance is from the "Hopi Indian Tribe, Oraibi, Arizona." Of course we
are not "Indian," that's their mistake!
We have reviewed the provisions of this ordinance and find them completely unacceptable to
the Hopi way of life. The following letter was directed to John Hennessy, coordinator of the
"Hopi Criminal Justice Department."
January 13, 1976
"Our respond and reaction to your letter--subject proposed Ordinance 17. Mailed to businesses
throughout Hopi land. Dated January, 1976. (Including--article of establishing Hopi revenue
commission and providing revenue through taxation for the Hopi Tribe.)
"Upon going over the text, we feel this ordinance does not fit our needs. Thereupon behave of
our village standing and for people of Hotevilla we will not affiliate into supporting the
ordinance 17. We think it is undesirable, it will be our greatest mistake to support that will be
harmful and will hinder our ways of life. We have our own laws to go by that are far richer than
manmade laws, by which we have survived thus far.
"On January 13, 1976 we are the leaders of the Hopi people gathered and declared not to adopt
the ordinance 17 of the Tribal Council, on basis we do not recognize the Tribal Council as our
leaders and vice-versa. Nor we have any representative in the establishment. Therefore we are
not under their domin. Only our desired that we live in peace and selfdetermination. Thank
you."
(Signed by religious leaders: D. Monongye, D. Evehema, W. Pahongva, L. Naha, J.
Pongqyesvia, P. Sewemanewa.)
We sent a second letter with the same signatures on January 18th, pointing out that:
"The so-called Tribal Council purports to take its 'authority' from a document called
'Constitution and By-laws of the Hopi Tribe.' According to this document 'This constitution is
adopted by the self-governing Hopi villages.' This is a lie!
"The traditional self-governing village of Hotevilla never acknowledged the so-called Tribal
Council for its continuing efforts to impose their ways upon us.
"Furthermore, since the so-called Tribal Council has in the past leased our land without our
knowledge or consent we consider them traitors to the Hopi nation and its traditional beliefs.
"As traditional people our religious instructions strongly warn us never to implicate ourselves in
any organizational structure of a political nature.
"It is for this reason that we have never sent a representative to the so-called Tribal Council and
that we continue to look upon ourselves as a sovereign nation."
So far, the tax measure has failed to pass. Even the "progressives" don't want to pay taxes. But
our objection is far more serious. The whole thing was planned from outside Hopi by white
lawyers. It forces us to pay the very system that is destroying our independent and sovereign
nation. It would have cost the United States absolutely nothing to just leave us alone.
Back Issues?
We are very pleased that so many people have responded to our publication, but due to some
confusion in our mailing list, some may have missed back issues. Please let us know.
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The shield symbol with its four
circles in four quadrants means:
"Together with all nations we
protect both land and life, and
hold the world in balance."

Issue Number 6
Spring Ceremonies
One warm sunny day after lunch, everyone in grandpa's household was resting, grandpa lying
against the wall on a sheepskin, father sitting by the door repairing his torn moccasin, mother
and Malo lazily clearing up the noonday dishes. The children were out playing. Now and then
there was a little idle talk, but each person was mostly wrapped up in his own thoughts.
Grandpa saw himself making a windbreaker in his field, thinking that in a couple of days the
job would be done. Visions of big melons and corn, which he hoped would be ready in time for
the Niman Katchina ceremonial in summer, were already there in his thoughts. "If it rains..."
Father was thinking of all the things to be done in the kiva and hoping that they would get
finished, the wedding robes and sashes which he and the men were weaving for almost five
days. If his prediction is right, they should be finished in a couple of days. The bride will go
back to her house about that time. He will then look over his fields to see if anything has to be
done before planting time. "It won't be long before my oldest son finds someone to wed, if he
hasn't already," the thought gives him a shiver as he imagines one night hearing someone's
mother announcing her daughter from the doorway.
Mother was thinking of too many things. She and a group of women are weaving baskets, but
she must let that go for a while for she heard that there would be another wedding. She must get
the corn grinding done to help out her relations, so they will help when her own older daughter
gets married, which won't be very long. Growing up comes mighty fast! She also thinks of her
younger ones, and the meals for tonight and the next morning. She has heard that a woman's
work never ends.
Suddenly there was a commotion and yelling outside. Father and grandpa look toward each
other and nod knowingly about the secret they have kept to themselves. "Grandpa! Father!
Mother!" the children yell bursting through the door, "Katchinas with long yucca whips are
coming into the village," cried the older child. "Are they coming to whip us?" asked the smaller
one. "No, they come as friends," father replies calmly. "They might have remembered you as
good boys and brought you gifts," added Grandpa, "better run over to the plaza where you can
be seen."
Yes, today is the day of challenge, a test whether we are in shape, and have the strength to out-
distance these katchinas in a race of a hundred yards or more. Those who are sure of their
ability to run may challenge them, because these katchinas are in shape and ready for this event.
In the first round they are allowed to use their whips, which will then be taken away by the
Katchina Father, depending on how he feels. Thereafter each racer must catch his challenger
around the waist after he overtakes him.
They came in different representations, but the most feared are the one who rips y our clothes
off, the one who clips h air from your head, and the one that feeds you hot chili pepper. There
is also one that feeds you animal droppings. But the ones especially feared by men are the
kokopell manas, or "sexy girls." When caught by them and once laid, it is very hard to get
away, unless your aunts come to the rescue and drag them off of you. Just the same it causes
great excitement and fun for the women.
Strings of corn and tamales, sho-me-vicki, are placed at the starting point. Each challenger gets
his reward from these, and most of them are given to the children as gifts. The children are half
hidden under their mothers' shawls, all the time in fear, hoping the kokopell mana will not see
them and attack them as with the older boys and men.
"Mother, where is our big brother? He should have been here to get those prizes!" The smaller
child boasted, "Our brother can run faster than anybody!" "He went herding sheep this morning
and won't be back until later," she answered, to cover up for the older brother who is
participating as a katchina.
Thus another event passes so that the spirit of life will be strong, bringing blessings for the
coming spring. Our life was filled with such ceremonies not long ago, but today fast feet are
being replaced with fast moving wheels. Our wonderful life will be restored only when we
learn that wheels are dangerous to our health.
In the Words of Dan Katchongva...
"It was when I was just reaching manhood that the long road of iron came together between
Winslow and Flagstaff." Dan Katchongva often recalled the great occasion in 1881, when the
Santa Fe Railway joined East and West about 50 miles south of Oraibi. "At that time the air was
so clear that you could see it all the way from Oraibi, where I was raised. Some days we could
actually see the machines move in the distance. Perhaps our eyes were better at that early age."
Katchongva belongs to the Sun Clan, which took over the chieftaincy of Hotevilla after
Pongyayouma of the Fir Clan neglected his duties and left the village. (See Techqua Ikachi No.
5). He is the son of Yukiuma, the chief who founded Hotevilla in 1906, and served as a
spokesman and advisor up to the time he became chief.
"When I was growing up there was not much trouble," he would tell us. "What you see around
Oraibi has changed a great deal! Down there to the southeast, that wash used to be flat with
many cornfields, belonging to many clans. We had heavy rain, but there were no deep arroyos
like you see now, for we could control it with our sacred knowledge, so the flooding waters
would spread evenly throughout the fields. But we were upset and angered when our own
people in Oraibi turned against us by choosing the white man's ways and evicting us from the
village. We delivered our pahos and digging stick to the water spirits and commanded that deep
wash to be formed, so the waters coming from above would be useless to those who
disregarded the Spirit's laws. There was also sand down below Oraibi which is no longer there.
With our sacred knowledge we took a handful of sand to Hotevilla when we moved, to make
the land richer, so we would have plenty of food." Such statements must seem unbelievable to
people who have never experienced this type of power.
"I was young and strong when we had the clash between the 'hostiles' and the 'friendlies' in
Oraibi." (The United States Government and the missionaries called the faithful Hopi "hostiles."
Only later did we learn the true meaning of that word. "I was full of vigor, and felt no one could
throw me. But when the factionalism erupted I was stormed by four or five men, each to one
limb, and another jumped into my midsection and knocked me unconscious. That convinced me
that I was not so tough after all."
Thus Dan Katchongva recalls his involvement in the famous split in Oraibi, out of which
Hotevilla was founded as a sanctuary for the Hopi way of life. He was involved continually in
countless efforts to protect our right to live according to the Great Spirit's instructions.
Not long after we moved to Hotevilla, Government troops came and marched us, men, women,
and children, to a place six miles below Oraibi and tried to get us to sign an agreement to join
the Government Agency's flock, and be spared from further harassment. We refused, an the men
were marched over thirty miles to Keams Canyon.
"There we were shackled and chained together, starved and forced to work to build walls and
roads," Dan recalls. "I and many of the followers of Yukiuma did not weaken in spite of all we
were put through to break our spirit. If they had shot us all then, they would have no obstacle
crossing their road to riches, but for some reason they didn't."
Katchongva withstood the trials along with the rest of us, and later emerged to take over the
duties abandoned by Pongyayouma. As Yukiuma's son, he became the natural successor. "I
have protested against the hindrances to our ways of life for years, but the more I reject, the
bigger the offers get. Some people think I am a crazy teller of fairy tales and doomsday stories.
Since I became recognized as the leader of Hotevilla village, I have met many times with those
who want to better our ways with material things, some who say we must meet such offers
halfway, and those who agree that I must refuse entirely. I think the ones who refuse entirely
are right, because they have experienced our struggle. Those still living through it are having a
hard time, and will probably continue to as long as they live.
"Some day all of my story will be written down after I pass on. It will be long if written in
detail. I have lived to journey to Washington, D.C. at least two times, and to the 'house of
glass,' and on all occasions I found eyes and ears closed. Mouths were too tight to let out
anything positive. I have lived to see and ride on the 'road in the sky,' the 'moving house of
iron,' and the horseless carriage. I was fortunate enough to speak to many people through the
'cobwebs,' and through space as well, as our old leaders had predicted, to reach people with my
message.
"I have lived to wear, and wear out, many pieces of white man's clothing, and eat many of his
fine foods. I am getting old and will pass on someday. It makes me sad to think I may not get
to meet our True White Brother in person, but it is prophesied that just two or three righteous
persons will be plenty to fulfill his mission. Even one truly righteous would be able to do it."
Katchongva passed on in February, 1972. Unlike his father, Yukiuma, he didn't get to shake
hands with the President in the White House. But in the late '50's, when he was in Washington
to attempt communication with U.S. Government, the Commissioner of Indian Affairs, himself
of native ancestry, asked him why he wore a white man's coat and rode in a white man's car, if
he refused to support the white man's schools and way of life. Katchongva replied, "I have
heard these words from traitor Hopi, but I never expected to hear them from you!" The
Commissioner blushed and hid his face.
What Katchongva stood for is hard for anyone to face while trying to go the other way. That is
why every attempt is made to discredit his authority, even today. But he saw, just as clearly as
his father did, the grief and confusion that would strike Hopi soon after a few of the
Government's tempting offers were accepted. He knew very well the tragedy that would befall
our future generations once we sacrificed our land and our self-determination for a few
handouts.
Following the example of Dan Katchongva, his father Yukiuma, and many other dedicated
traditional leaders of today and of centuries long past, the true Hopi would rather die than see
their children obliged to serve a dangerous system beyond their control.
The Attack on Traditional Authority
We gathered the following information from a newsletter issued by Bacabi Village this March,
to which we add our opinion.
The biggest item of the discussion was the water/sewer project at Shungopavi Village, which
has been stopped by the Kikmongwi, Claude Kewanyawma, and some of his followers.
Kewanyawma says that the water/sewer project was not approved by him, and that a group led
by Alford Joshvaem and Fred Kaboti had no authority to go into an agreement with the Indian
Health Service. So this group, the Village Committee of Shungopavi, then asked the Tribal
Council to go into the agreement with the Indian Health Services on their behalf.
This shows that the puppet committee will do almost anything on their own, desperately trying
to get what they want, even if it means denouncing the authority of the Kikmongwi, the village
doctrine and the great laws of the Great Spirit.
The newsletter continues to report that several important questions were raised, including how
much authority the Kikmongwi has under the present "Hopi Constitution." It was argued that
the Tribal Council is the governing body for the whole tribe, and that the individual village has
little or no power.
This is completely wrong. The Tribal Council is not the governing body for the whole tribe, as
we have pointed out many times. This is no doubt a scheme by which to combat our true
leaders' refusal to allow a takeover. Traditional authority, as we still practice it, is the most
perfect form of government to be found anywhere in the world. The belittling of our religious
leaders as "illiterate" cannot change this.
The article further points out that the chairman believes that if this issue reached the courts, it
would be decided in favor of the Tribal Council. The chairman claims that if the Tribal Council
were to enter an agreement on behalf of the "Village Committee" of Shungopavi, it would
signify that any group from any village could work through the council without going through
the proper local authorities. In the case of Bacabi, for example, even the progressive "governor"
and his "Board of Directors" would be bypassed. The Tribal Council agreed that representatives
of the Indian Health Service, Richard Gruitt and John Martin, redraft the agreement for
presentation at a later date.
The real issue is village sovereignty. By long established tradition each Hopi Village governs
itself,a nd the traditional village leaders represent this authority. The "Tribal Council," which
the United States has forced on us, seeks to destroy our traditional system, regardless of the fact
that its own constitution guarantees the right of a village to govern itself in the traditional way.
Mormon Church Requests Land Tract
Wayne Sekaquaptewa, brother of the puppet council chairman, and president of the Oraibi
branch of the Church of Jesus Christ of the latter Day Saints, announced in Qua'toqti (March
11, 1976) that members of the LDS Church on Second and Third Mesas have petitioned the
Hopi Tribal Council on February 5th, for a 99-year lease on five acres of land about one mile
north of Old Oraibi. The Church intends to construct a chapel and other facilities with a kitchen
and classroom and special features for the preparation of Hopi food, such as oven pits and a piki
house. The remaining land would be used for additional buildings as the membership expands.
It has been our experience throughout recent history that Bahanna (white-man) missionaries are
always at the root of our problems. The younger generation would have a greater understanding
and trust in their own teachings, and our way of life would not be disintegrating as it is today,
if these missionaries had not been so persistent in their efforts to convert us to their beliefs.
Perhaps our attitude towards the Mormon Church would be less bitter if their conduct toward
Hopi traditional-thinking people had been less excessive.
Any average person can easily see that it is wrong for them to construct their temples here
without consulting the rightful people. That land might not appear to be in use now, but this
area is already bound for a sacred purpose. There are many shrines, some of which have already
been destroyed by road construction.
We look at this with suspicion. The establishment of this indoctrination facility, and the
methods by which the land is being obtained, could be part of an attempt by the Mormon
Church to take over all of our land. It is a fact that many key posts are occupied by Mormons,
including the two Tribal Council attorneys from Salt Lake City.
It is very sad that the Mormons must disregard our rightful leaders to get what they want. It is
clear that they follow this course knowing that they can get the land without question from none
other than their own kind, working with young Hopi who have no spiritual or earthly
foundation, and have lately been brought to power by outsiders.
Upon hearing the proposal, Mina Lanza, Kikmongwi of Oraibi, and Sewemanewa, a religious
leader of Hotevilla, went straight to Wayne Sekaquaptewa's office, since they knew that he
would not come before the traditional leaders when invited. They both gave him a tongue
lashing, but it was as if they were talking to a dead stump.
"You listen to me carefully," began Mina. "I have come clear over here to look right in your
eyes and speak to you. You must lack respect by not coming to us for proper approval to build
your church between my village and Hotevilla. You know very well that the Tribal council does
not own that land. Who gave it to them? On what authority? We Traditional Leaders and people
desire no church on our land in that area. Please heed what we say to you here today. Do not
intrude upon our land with your church."
Sewemanewa added, "We are closely related brothers. I have spoken to our brother Abbott (the
Tribal Council Chairman) several times. Ever since you and your whole family became the
ruling class, you do as you please, regardless whether it is right or wrong. You are breaking up
and dividing the whole Hopi Nation. One day you will come to the dead end with your faithful
followers. It may not be good, so I warn you both to be prepared for the consequences. We do
not want that church there, and we mean it."
More words were spoken, although Wayne did not challenge them, but promised to let them
know the outcome of the proposal.
Shungopavi Sellout and Coverup
We feel obliged to comment on a very confusing article in Qua'toqti, the weekly newspaper of
the "puppet" Hopi who have abandoned their tradition. The April 29 issue ran an article which
quoted "leaders" in Shungopavi who claimed that the priesthood in that village is "jeopardized
by corruption." This statement would be music to our ears if it were not from the mouth of
"Bahanna Traditionalists," who in fact have abandoned their religious purpose.
We regret that we must intervene and defend our traditional brothers in Shungopavi. We've
known all along that one day our old songs would become very popular, and our pattern of life
would once again be regarded as very beautiful, yet we would have to beware of the danger
hidden beneath this show of "tradition."
The article stressed that several religious leaders were dissatisfied with the political affairs of
the Kikmongwi (chief) of the village, Claude Kewanyawma, claiming that his actions are not in
harmony with his responsibility for the "welfare" of the village, and that "tradition" obliges
them to reveal the "confusion" now threatening their "religious" way of life.
It went on to say that serious consideration was taken to inform the people of Shungopavi of the
"unfortunate situation," and that the Kikmongwi has become involved with "outsiders" and
Hopi from other villages who were breaking down the "ancient custom" for some selfish
political purpose.
In reality the "puppet" Hopi who make these claims are not defending Hopi tradition, though
they would like it to look that way! They smear the Kikmongwi because he has taken a stand in
opposition to a housing project which is indeed the work of outsiders breaking down the
ancient customs.
They claim to act from religious obligation, but they would not dare tell the truth, that the
Kikmongwi is bound to defend the right of his villagers to own their land in common without
allowing it to be leased or sold to the United States.
These so-called Hopi are only looking for hand-outs. The Kikmongwi and the true Hopi in
Shungopavi know it is best to survive in freedom as our ancestors have, by their own hands.
All true Hopi deeply oppose handouts such as housing, sewers, water and power lines, because
we want to remain farmers of the land, not puppets looking for a job. This is what is meant by
following the Great Spirit's instructions.
It suits the purpose of these seekers of handouts to make it appear that outside "radicals" are
interfering and corrupting the religious structure, but it's the other way around.
Chief Kewanyawma has appealed to the Secretary of the Interior of the United States to review
the decision of the so-called Hopi Tribal Council by which land below Second Mesa is now
being developed for a HUD housing project. The houses are nearly completed, yet there are at
least ten grounds on which this appeal is being made, mostly violations of the constitution
under which the Council is required to operate.
If the Secretary should recognize the illegality of the lease, by some change of heart, it might
make Watergate look like child's play in Hopiland.
The article fails to mention that these supposedly Hopi religious leaders are not Hopi, but
Mormon! What else could they be, considering the fact that they prefer to follow the Mormon
chairman of the Tribal Council rather than their traditional chief!
As we have said before, the Bahanna road is no path of roses. This is proven again and again
by hard experience. It looks nice at first, as the "progressive" Hopi start to accept the handouts,
but any Bahanna will tell you the road never ends. The bills keep coming, and they can't be
paid with corn. That means giving up the Hopi life and looking for a white man's job. The word
"unemployment"meant nothing to us before such government programs were introduced.
In spite of experience, the "progressives" say "We know we have to deal with the present way
of life for our children's sake." Their selfish motive keeps them from admitting that with these
words they are selling their children's birthright.
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The shield symbol with its four
circles in four quadrants means:
"Together with all nations we
protect both land and life, and
hold the world in balance."

Issue Number 7
Spring and Summer Activities
One can barely see the three figures moving about in the distance. The land is bare, dry and
empty, as if no one could survive there. Not a speck of moisture is visible on the surface. One
who expects green meadows would be disappointed. This is Hopi land.
In this large sandy field, the three men are busy working, each with a planting stick, a bag of
seeds and thoughts of food for tomorrow and winter months. (This past winter brought less
snow, which Hopi depend on for spring moisture.) Planting could have been easier, but the
wind and hot sun has dried up much of the moisture. So they must go down quite deep to place
the seeds below the surface of wet soil. In our traditional way, each hopes and prays it will rain
soon so the planting will be quicker and easier. As he works, the eldest softly hums
encouragement and blessing to his seeds. Now and then he shyly glances westward where the
rainclouds are building.
A short distance west of them, another group is busy working, hurrying to complete their job
before it rains. "Stop your rain songs, Joe, until we finish this job," yelled the foreman jokingly,
trying hard to be heard above the earth-moving machine. This is the land the Hopi Tribal
Council chairman fenced off for his own stock, even though this area is very dry; hardly anyone
could call it grazing land. However, there could be wealth underneath, as was foretold in the
prophesies, so it has been leased without traditional approval to the oil company for
exploration.
Suddenly a cloud burst--workers scramble for cover. IT lasted just a few minutes as puddles
began to flow. "You should not have stopped me boss," mocked Joe, boastfully adding,
"drumbeats and foot stomping aren't necessary to make rain so I can drink!"
Outside the fence, the men are disappointed. In spite of traditionals' disapproval, and the blame
of themselves and the dam builders, the dam was approved and built at the insisting of the Hopi
Tribal Council chairman. The dam greatly disturbs our prayers. Perhaps it will rain much harder
next time. These and other earth dams in Hopi land and elsewhere will break down and be a
waste of time and money.
So the time passes on into summer and men tend their plants like newly born infants. We will
face all the challenges of nature, wind, animals, and insects, plus keep the weeds removed, or
the soil will be sucked bone dry.
Now is the time for Katchinas Ceremonial dances, for rain and blessings, for people's
happiness. Clowns usually participate, not only filling the people with laughter, but also to
imitate people's behavior, so they can correct their ways. This sacred drama is not understood
by many.
As the day nears its end, warrior katchinas of different characteristics signifying different races
of people appear as clowns to check if there are any corruptions. Very near the end of the
ceremony the clown chief will admit the wrongdoings and request that this be accepted as
purification for his children by the warriors, who will return to whip and dowse the clowns with
water. The clowns then have to sing and dance of their sins or wrong-doings, clowning in the
opposite meaning while under the watchful eye of the warrior katchinas. Someday we too will
have to do this as prophesied, and it will be up to the purifier what is to be done with those of
us who have become traitors to our beliefs. We might have our ears boxed, or even lose our
right to the land.
Dollars or Beans?
During the past several months our tempo has increased. Both progressive and traditional
factions have been seeking support wherever possible, one through promises of gain, the other
through religious commitment, aware that the unrest and difficulties we experience means that
somehow our duties are not being fulfilled in accordance with the Great Laws. We seek support
and strength from the Great Spirit.
Perhaps we need the help of little Du-sun-hoe-me-gee, "dirty mouse." We would have less
worries if the "ruling class" would slow down on some of their ideas such as housing projects
and adding other religions. These things look innocent enough at first, but most people are
unaware that they are really ways to assimilate the Hopi by "painlessly" rubbing out his
"Indian-ness."
The effect these things would have on Hopi was already written on the walls before the landing
at Plymouth Rock, so when the proposals for a housing project in Hotevilla and a Mormon
church on nearby land were announced, we immediately opposed them. "You cannot build
there! That's a sacred holding," we told them.
"We still have to have a roof over our families and the wherewithal to feed them. But instead of
growing corn and beans, we will be 'growing' dollars with which to keep the family together, as
we have already begun doing," the progressive promoters cry. (Qua'toqti, July 1, '76)
They have been seeking information to support their attempt to claim the land for this purpose,
not from the traditional leaders who carefully hold the title handed down over many centuries,
but from their "Bahanna Traditionalist" backers who were ripe and ready to confirm the favor.
The following letters were written to HUD and LDS headquarters. No response has been
received.
P.O. Box 54
Hotevilla Independent Village
Hotevilla, Arizona 86030
May 3, 1976
Church of Jesus Christ of Latter-Day Saints
Office-hdqrs of L.D.S.
Salt Lake City, Utah
Dear Sirs:
We the religious leaders of Hopi land wish to write you directly concerning your members
L.D.S. of 2nd and 3rd mesa, who proposed to a chapel between Old Oraibi and Hotevilla
Village, headed by your member Mr. Wayne Sekaquaptewa brother to Hopi tribal chairman.
Our representative and Mrs. Mina Lanza chief of Oraibi had lately has spoken with Mr.
Sekqaquaptewa and told him not to expand the Mormon church further, the Traditional leaders
does not want that. He did not put up any argument nor gave any promises to go along with the
wishes of the leaders.
But up till now there is show of persistence regardless who oppose to his desires. It seems
unlike good Mormon who should be preaching good thoughts and keep peace among man,
rather disturbing the good thoughts that is vital to good brotherhood.
We are not against the churches but it is not right when our own converted brothers and sisters
shows disrespect and persist getting their wants without asking, disregarding the sacred
bindings that should be respected.
Now looking back to our past, we know foreign religion is always is cause of break down in
our ways of life, assimilating into foreign religion had destroyed much of our cultural and
religious ceremonial value. What we have left of today we must preserve, with the help of your
open mind and understanding this can be done. By adviceing Mr. Sekaquaptewa to halt the
procedure, drop the whole idea so all will be well and peace, or we surely will regret that you
will hear from us again. Thank You.
Yours Sincerely
Religious Leaders of Hotevilla Independent Village
cc
Mr. W. Sekaquaptewa
The concerned and supporters
for the Hopi cause.
P.O. Box 54
Hotevilla Independent Village
Hotevilla, Arizona 86030
May 3, 1976
Mr. Robert VasQuez
H.U.D. Region 9
450 Golden Gate Ave.
San Francisco, Cal. 94122
Dear Sir:
We the Hopi Traditional Religious Leaders of Hotevilla Independent Village on behave our
people will voice our protest against housing development on our land, outskirt of our village.
At this time the situation is becoming disturbing and alarming because the way proceedings are
being conducted, in forceable manner and the proposal not clearly interpreted to the people
whether in future be beneficial or will have hampering effect.
Our concern prompt us to write directly to your office, Housing Urban Development, hoping
your office will understand and we trust that you will understand and see our rational ground or
motives for our protesting before you proceed, best you come yourselves to see and hear first
hand of the situation.
Following our brief statements of grounds: (1) That Hotevilla was established for purpose of
preserving the traditional ways of life. (2) That we are obligated to the Great Spirit's laws, a
duties to take care and protect the land from destructionist. (3) That to protect our ways of life
from abusiveness. (4) That project housing and lease is done without our consultation and
knowledge. (5) That we are sovereign nation, never been conquered nor our rights taken away
by any treaty. (6) That village of Bacabi whom the housing was to benefit will encroach upon
our land without our consent. (7) That we are not dominated nor bound by new leadership so-
called Hopi Tribal Council. We feel it is out of order to support the housing where they have no
jurisdiction.
In past cases tribal council has obstructed its own constitutions for wrongful purposes for their
own gain. As an example in part the constitution states. sec. 3, "Each village shall decide for
itself how it shall be organized. Until a village shall decide to organize in another manner, it
shall be considered as being under the traditional Hopi organization and kikmongwi of such
village shall be recognized as its leaders."
Please consider all above statements carefully and please let us hear from you whether it will be
suitable for us to meet and discuss the matters carefully in near future, for we take this as
serious matter and must not be overlooked. Thank you.
Sincerely Yours
Religious Leaders of Hotevilla Independent Village
cc
supporters to Hopi cause
Niman Ceremony
One mid-summer morning, the household was very active. Mother had been making "piki"
bread and Grandpa and Father had gone to their Navajo friend to trade for mutton. Early that
morning Mother started the fire in the pit oven to make the special pudding for the next day. By
sun-up both men returned from the field for breakfast and while eating Grandpa complained
about the rats and rabbits eating up all his corn and melon patch, doubtful if they would be able
to get a meal from it. But it is Hopi way to respect Nature and not get ahead of it through
boastful ways, rather accept what it has in store. After all, it may not be as bad as it sounds.
Father and Grandpa spend most of the day until dawn the next day, smoking and praying in the
Kiva. Early, before the sun rises, mother awakes the children, reminding them to be good as she
heard the katchinas come while they were asleep. She washed their hair with yucca root. "We
did not cry or make a fuss, did we mother!" This reminded her of how they disliked hair
washing. "You acted very nice and I'm sure the Katchinas will recognize you with clean hair,
and let's hope they have made you something as a gift.
Shortly after sunrise, Katchinas enter the village plaza, arms full of toys and cornstalks,
blending beautifully, a sight beyond description. Little boys and girls eagerly eyeing the most
beautiful ones, as the youngest one exclaims to the oldest, "I bet the one at the end will be
given to me," and he replies, "I bet you won't get any since you've been a bad boy lately." "But
I helped Mother carry water yesterday and washed my hair," he answered tearfully. After a
dance, gifts of katchina dolls and bows and arrows are given out to the lucky ones.
Later at home the children and family admire the presents. The oldest "mana" did not get
anything. Maybe later int eh day she would receive a gift, but this would be the last, for she
was initiated last winter. "Mother, these few ears of corn are not enough for all of us,"
complained the children. "Perhaps you should take it in the back room along with some corn
meal and pray to the corn to give birth, then go outside and pray to father sun. Don't come in
until I tell you to," direct mother. Thus as if by magic, a few ears became enough for all
including relatives, guests, and friends that will gather in reunion to honor the Niman (going
home dance) and send all the Katchinas on a good journey until they return in mid-winter.
At the end of the day they will be blessed with prayer feathers, in all directions, and be given
the messages to take back home. They were told not to wait long, but return int he form of rain,
for the land and all living things are thirsty. So ended the Katchina Ceremonial for the summer.
A few moments we are sad and silent as though we lost our last beloved friend forever. But we
know they will return.
Housing Programs Destroy Self-Determination
A close examination into low cost housing for Indian Tribes, based on experience in Hopi and
other nations, reveals nothing worthy of praise. Mostly we find expressions of grief and
resentment, fears of meeting the coming monthly bills on the house, and the difficulty of
keeping a job according to the white man's system. Of course, flattering remarks are often made
about the creature comforts, such as having a waterhole at your fingertips or being able to
answer the call of nature in comfort. We envy such an easy life, but the Indians who have gone
through the mill have sad stories to tell. Manhattan, which we have heard was bought for a few
trinkets, is not very attractive to us now. We have heard that the same terrible life will come to
the Hopis who are blindly induced by this so-called "Tribal Council" into accepting new
housing.
Many who have accepted such housing, in hope of the rewards of progress, have become
trapped by the strange system of upkeep and continual expenses. They have lost their homes
and their land through increased assessments they have not planned on. Most important, their
tradition and culture is being ruined. Once-happy communities have been scattered out to the
cities and towns, homes broken, deprived of many things they wanted to have. The "rights"
supposedly theirs as wards of the government have only brought heavier obligations. They're
told to stand "on their own feet." The word for this is termination.
It is very plain to us that we would rather be allowed to stand "on our own feet," as we have for
ages, rather than be dragged off our feet by this system. We may not be safe from this
approaching monster, but we must heed the lesson of experience.
It was foretold that Washington, D.C. would have all the tools necessary to settle our right to
exclusive use of Hopi land for those who wished to live by the Great Laws without interference.
But it was also prophesied that this person of white skin who would come among us might
gather us under his wings, feed us and take care of us like a mother hen, only because he sees
something underneath us which he wants to get. Then when we grow big enough to suit his
purpose he would adopt us into his fold, and thereafter we would support him as his servants.
We must certainly not allow ourselves to become his adopted servants in this way.
We must not experiment with his system within our own land. In order to remain safe our land
must be protected so that those who wish to experiment may do so outside, and learn which life
is best. Then they will be able to return when they have discovered the truth. If we sell out our
own land, we shall have nowhere to return. The Prophecy foretells that Bahanna (the whiteman)
would be very persistent, and eventually might force his ways upon us, but should he
reconsider and correct his mistakes, he would then decide who will pay and who will not pay.
The progressive faction accuses us of withholding the good things, of keeping our children from
a better future, by which they mean the advantages of modern conveniences. They are enticed
by gadgets run by electricity and public water for household needs. These things would be good
i one could get them freely without danger of involvement in obligations that will later be
regretted. Certainly these things seem to promise a nice future for our children, but our
knowledge as well as the clear voice of experience in the modern world, teach us the danger of
allowing our life to be controlled by outside interests. A person's life too easily becomes ruled
by his pocketbook, and by foreign rules, even by jail.
Our readers far and near understand this, and we are grateful for the encouragement we receive
in support of our way of life which no amount of money could possibly buy. We have our own
land free from foreign taxation, certainly a good future for our children! We have no need to
pay rent or bills except by individual choice. We now how to run a happy community without
allowing what they call "law and order" into our village. It is not that we claim to be perfect,
but we know it is possible for one to correct himself as he becomes older and wiser. That too is
a wonderful future, for it does not darken the character of those who choose to fit into our
society and respect the Great Spirit's instructions. Yes, there are many good things we are trying
to preserve for the future of our children. The best of this is what "progress" wants to destroy.
We regret very much that we find it necessary always to accuse the United States Government
for the wrongs done to us. We would not have to point our fingers at Washington if only they
would correct these wrongs.
When a Hopi says, "I want the best of everything for my children and those to come," he
means, "I want this land for my children, for it can last forever. I want for my children the best
food which the land can offer. I want health and happiness for my children and the best life
which the land will provide. But I will not force my culture and religion on others, though we
have survived for thousands of years, and know our ways must be good."
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The shield symbol with its four
circles in four quadrants means:
"Together with all nations we
protect both land and life, and
hold the world in balance."

Issue Number 8
Who Can Tell Us What We Are?
It is well known among traditional Hopi that the Constitution of the so-called Hopi Tribal
Council is a tool used to impose a system which violates the true meaning and purpose of Hopi.
This document, imposed in 1936 by the U.S. Government, even seeks to redefine Hopi identity
to suit a very different purpose.
In our language, the name, Hopi, has held the same meaning from the beginning. It names those
who live by the plan laid out by the spirit, Maasauu, and today hold the land in trust for him.
Although our bloodline is very important, the word refers to our whole way of life, as well as to
the foundation of the authority of our traditional leaders, and our claim over the land.
Article II of the Constitution gives a different definition:
Sec. 1
a) All persons, whose names appear on the Census Roll of the Hopi Tribe as of Jan. 1-36, but
within one year from the time that this constitution takes effect, corrections may be made in the
roll by the Hopi Tribal Council with the approval of the Secretary of the Interior.
b) All children born after Jan. 1-36 whose father and mother are both members of the Hopi
Tribe.
c) All children born after Jan. 1-36 whose mother is a member of the Hopi Tribe and whose
father is a member of some other tribe.
d) All persons adopted into the tribe as provided in Sec. 2.
Sec. 2
NON-MEMBERS of 1.4 degree of Indian Blood or more who are married to members of the
Hopi Tribe, and adult persons of 1/4 degree of Indian blood or more whose fathers are members
of the Hopi Tribe, may be adopted in the following manner:
Such person may apply to the Kikmongwi of the village to which he is to belong, for
acceptance according to the ways of doing established in that village. The Kikmongwi may
accept him and shall tell the Tribal Council. The Council may then by a majority vote have that
person's name put on the roll of the tribe. But before he is enrolled he must officially give up
membership in any other tribe.
Last July a diagram of this was printed in the
newspaper of the progressive village of Bacabi
Is this really a definition of Hopi? Why have it? We do not need such a plan to live as true
Hopi. It is only valid for some who choose to give up being Hopi, and live from Government
programs which include dividing, leasing, and selling the land. To accept such "benefits" they
need to be identified. But each Hopi leader has vowed never to sell or cut up the land. Anyone
who does is no longer Hopi.
Now are we just being stubborn and old-fashioned, or is there some wisdom behind this stand?
The truth is, we Hopi have no need to yield our self-determination to an outside power in order
to prosper. We don't need to place control of our land under foreign laws. We understand what
is behind the "easy-money" system, and we know how dangerous it is.
Let's look forward to the day when we may share without being asked to give up all that we
live for.
Hotevilla Village Commemorates Founding
Address by David Monongye, a religious leader of Hotevilla, to a gathering of friends on
September 6, 1976, the 70th anniversary of the village.
First of all, as you come here to my village of Hotevilla, I wish to welcome each one of you. At
this time we are celebrating a time in our history which is both filled with joy and with
sadness. I am very glad that you have come to share these feelings with us.
We are now faced with great problems not only here but throughout the land. Ancient cultures
are being annihilated; the people's lands are being taken from them, leaving them no place to
call their own.
Why is this happening? It is happening because many people have given up their teachings and
the Way of Life which the Great Spirit has given to all people. It is because of the sickness
called greed, which infects every land, that simple people are losing what they have kept for
thousands of years.
Here at home, it is the so-called Hopi Tribal Council which is stealing our land and life. We
Hopis are a Sovereign Nation. We have never signed a treaty with the U.S. Government, or
with any government. Yet the so-called Tribal Council has let the U.S. run over them and push
them around. Now they, the so-called Tribal Council, push around their own people as if they
have some kind of authority. But they do not have authority over Hopis. Hopis have their own
authority and their own leaders who watch over all the people like a mother and father. But the
so-called Tribal Council will not admit that this is so. Yet if it was not so, how else would we
be able to still be alive today? We have managed for thousands of years to survive, without
wars, without laws, without outside authority telling us how to live our own lives.
Now we are at the very end of our trail. Many people no longer recognize the True Path of the
Great Spirit. They have, in fact, no respect for the Great Spirit or for our precious Mother Earth,
who gives us all life.
We are instructed in our ancient Prophecy that this would occur. We were told that someone
would try to go up to the moon; that they would bring something back from the moon; and that
after that, Nature would show signs of losing its balance. Now we see that coming about.
All over the world there are now many signs that Nature is no longer in balance. Floods,
droughts, earthquakes, and great storms are occurring and causing much suffering.
We do not want this to occur in our country and we pray to the Great Spirit to save us from
such things. But there are now signs that this very same thing might happen very soon on our
own land.
Now we must look upon each other as brothers and sisters. There is no more time for divisions
between people. Today I call upon all of us, from right here at home, where we are guilty of
gossiping and causing divisions even among our own families; out into the entire world where
thievery, war and lying goes on every day. These divisions will not be our salvation.
Only by joining together with love in our hearts for one another and for the Great Spirit, shall
we be saved from the terrible Purification Day which is just ahead.
Those of you who have come here today are honest people. I know you, each one of you, and I
know that you have good hearts. But good hearts are not enough to help us out with these great
problems. In the past, some of you have tried to help us Hopis, and we will always be thankful
for your effort. But now we need your help in the worst way. We want the people of this
country to know the truth of our situation. This land which you people call the Land of Freedom
has just celebrated its 200th anniversary. Yet in 2000 years the original Americans have not
seen a free day. We are now suffering the final insult. Our people are now losing the one things
which give life and meaning to life: our land, which is being taken away from us.
I ask you this:
Where is this freedom which you all fight for and sacrifice your children for? Is it only the
Indian people who have lost or are all Americans losing the very thing which you originally
came here to find?
Listen to us:
We have no freedom of religion because others come to our homes and tell us that our religion
is no good; that we should take their instead.
We don't share the freedom of the press because what gets into the papers is what the
government wants people to believe, not what is really happening.
We have no freedom of speech, because we are persecuted by our own people for speaking our
beliefs.
So you have come here to help. I hope and pray that your help will come. If you have a way to
spread the truth, through the newspapers, radio, books, through meeting with powerful people,
tell the truth! Tell them what you have seen here; what you have heard us say; what you have
seen here with your own eyes. In this way, if we do fall, let it be said that we tried, right up to
the end, to hold fast to the Path of Peace as we were originally instructed to do by the Great
Spirit.
And should you really succeed, we will all realize our mistakes of the past and return to the
True Path; living in harmony as brothers and sisters, sharing our Mother, the Earth, with all
other living things. In this way we could bring about a New World. A world which would be
led by the Great Spirit and our Mother could provide plenty and happiness for us all.
God bless you, each one. May the Great Spirit guide you safely home and give you something
important to do in this great work which lies ahead of us all.
Snake Ceremonial
"Look, the snakemen are coming out from their kiva now!" shout the children as they stand on
the housetops and call to each other. Yes, the children always used to wait for the snakemen's
departure and arrival, knowing that the main dance was near at hand because the snake priests
and their helper had been out several days gathering their little brothers, the snakes, from all
directions.
This important ceremony, lasting only about an hour, attracts many visitors from all parts of the
world, people of all religious sects, plus writers, anthropologists, and the curious. One group
which is absent is the Hopi people who have converted to other religions, and one may well
wonder why this is so.
The ceremonial dance is performed by two societies, Antelope and Snake. Antelope members
are the leaders. The day before the main dance, the races at sunrise occur, in honor mainly of
the Antelope Society but also for those in the Snake. This event is not run for prize money, but
for good health and food in the coming year, as well as for the land and all life. NO fee is
charged visitors, because care is taken not to commercialize this sacred ceremony. At one time
this dance was closed to the non-Indian public because of its sacred quality, but the decision to
make it public was reached by the high priests. As one older priest said, "If only one, two, or
three spectators with good hearts and good thoughts merge with our thoughts of prayer to
accomplish our success, that is good." (Lololma)
The snake dance is also an occasion for a reunion of all the friends and relatives who come from
afar. It is a time for a four-day feast of fresh corn, melons, and fruits right off the vines and
trees. And after the dance the ladies of all ages have some good fun by challenging the men and
boys to a chase in the streets for special prizes. But this was how it used to be.
Today, this unique celebration is beginning to wane, to become extinct. Instead of enjoying
these few days in the old way, some young people use it as an opportunity for immoral
behavior and to be out of control. This affects the people in an adverse way, sometimes making
them cross and frustrated, and always causing worry to the traditionals that the ceremony at
present is losing effectiveness with nature. The cycle this year is very poor, there is very little
rainfall, insects on our crops are many--because in our food is the only moisture to satisfy their
thirst and hunger. We are sad that they too are suffering.
Surely there is something wrong. We must look within ourselves and take care in our
movements. We seem to be in doubt of the Great Laws that govern the earth. We are in doubt
of the words of old. It has been said that there are two water serpents coiling the earth, from
North to South pole. On each of the poles sits a warrior god on the serpents' head and tail, now
and then communicating messages of our conduct and behavior toward each other; now and
then releasing light pressure which causes the great serpents to move, resetting earth
movements--a message also commanding nature to warn us by her actions that time is getting
short and so we must correct ourselves. If we refuse to heed the warning, the warrior gods will
let go of the serpents and we will all perish. They will say: we do not deserve the land given to
us because we are careless.
This sounds much like fantasy. We might believe the old ones' stories then, but it will be too
late. There is another "fantasy" that is often mocked: that the Hopi ceremonials, with all their
foot thumping and singing praise of the earth, cannot produce rain, while the white man's
country has much rain without the use of any ritual. The old ones say our earth is like a spotted
fawn, with each spot having a duty to make the body function. Hopiland we hold to be the
center of the earth's body. It is the spot of power, with the duty to foretell the future by
comparing the actions of mankind with the prophecy told to us. Hopi teaches caution and
awareness. This much we know.
Cutting the Hopi Lifeline
Government, law, and industry are actively working as a team to break our hold on our sacred
trust, our aboriginal homeland. This is nothing new, of course, but events described in a Bacabi
Newsletter dated August 6 provide a very important study lesson for all who are seriously
interested in true Hopi law.
The newsletter tells us that John Boyden, attorney for the Hopi Tribal Council (called "Puppet
Council" by the true chiefs) discussed the Phillips Petroleum Company's application to develop
oil in the "joint use area," a section of Hopiland currently shared with the Navajo people.
"Phillips Petroleum Company feels that there is strong indication that there is oil in certain
portions of land in the joint use area," the letter states.
Mr. Boyden "and a group of attorneys," are apparently promoting a resolution (H-52-76) which
contains "three major objectives: (1) To take to the U.S. Courts the matter that the Navajo Tribe
should pay the Hopi a certain amount of money for charging joint use traders fees and related
fees on joint use area, (2) To take to the U.S. Courts the Navajo Tribe for damage to the land of
the joint use area, and (3) The Hopi tribe will sue the Navajo for other related relief to which
the Hopi Tribe is entitled on the joint use area."
The letter concludes with the announcement that "Two new attorneys were hired to our ring of
attorneys," namely Boyden's son, John, and Michael Hunter. But this happy family, whose firm
represents "Utes, Paiutes, and other Zuni tribes," would not be complete without one more:
"...these tribal attorneys are under the Congressional Act, which provides that they will be paid
by the U.S.A."
So the U.S. Government pays attorneys to help the Hopi sell out their birthright, fight their
neighbors, the Navajo people (whose attorneys are probably paid to do the same to the Hopi),
and to do this fighting in a court of U.S. law! How can the so-called Hopi of Bacabi Village
and the Tribal Council be so gullible? Well, the Government would have them feel proud to be
the "new leaders," tempt them with crumbs from the table of the great oil company and most of
all, have them think the "old way" is dead.
They work in this manner through the puppet Tribal Council because a true Hopi leader can
never be paid to break that sacred vow upon which we were first allowed to hold this land. That
vow is a real and binding agreement by which we may never lease it for oil profits.
In effect the United States Government is telling us, "That's all nonsense! Forget the past! The
land is all ours now!" They must have a good reason for wanting everyone to forget the fact
that Hopi land has never been given up, even according to their own Law. "No war, no treaty,"
was the reason we traditional Hopi refused to fight. We also refuse to forget.
But is this just another sad story? If we thought so, we would no longer do our part by
continuing to live in the Hopi way, and continuing to speak out about these things. We have no
powerful army, so it is only with the help of friends on this continent and throughout the world
that we can be heard by those able to stop this attempt to replace our original leaders and cut us
away from the land.
So whether it's a sad story is up to you as well.
Briefs
This summer the puppet press reported the eviction of two or three families from their low-cost
housing by the Hopi Tribal Council. One of the eviction victims had a stroke because the family
couldn't find a home, and the tribal council was powerless to help. What gives? Did they
become unfaithful or did they serve their purposes?
* * * * * * *
There has been a report that so-called Tribal Chairman Mr. Abbot Sekaquaptewa, passing as a
chief of the Hopi Nation, visited South and Central American countries, with the purpose of
what? To convert the natives into the progressive class system? Big rip-offs.
* * * * * * *
Another report came our way. The puppet council had shut off the water to their faithfuls, the
old Oraibi puppet residences, who have been getting water from the Council's tap. Reason? The
tribal council now pays for the water, and it was their decision not share with their faithfuls,
who now must carry water miles to their homes. The Council feared their bills would be too
much, so in their September 16th editorial the puppet press complained that the federal
government has failed to respond to their local needs. Are they now biting their big brother's
hand that feeds them? Well, we told you so. Your big brother has raised you like a kind mother
hen. Now you must go on your own and stop acting like a little kid. No ripping off.
* * * * * * *
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The shield symbol with its four
circles in four quadrants means:
"Together with all nations we
protect both land and life, and
hold the world in balance."

Issue Number 9
The Harvest Season
We are now into Harvest Season. Our youngsters and adults take it just like any other season--it
has some important meaning. It changes the life pattern of all land and life. We Hopi look at
ourselves as we are.
The amount and quality we harvest reflect our ways of life in the past years. If the harvest is
good, our mind power was strong and clear--in harmony with nature and spirit through prayers.
This is faithfulness and happiness. If the harvest is poor, our power of mind strayed because it
was not clear--the prayers did not connect to accomplish the desire. This is sadness and worry.
This season is also a harvest of unknown mystery. Only nature and spirit know what kind of
life we did harvest, what they store away for us for the coming year, what most of us will see.
Let us restep back to our past, before our way of life was disturbed. Our life was of happiness,
our activities, entertainments, and ceremonial patters were complete. Let's take a glimpse of one
of the ancient ones.
Long ago, when the first Hopi met Massau, or Great Spirit, they asked for his permission to live
with him in Old Oraibi. Massau would watch activities from his house top.
Perhaps, for some reason, he thought of the idea of getting the people together to make them
happy during the Harvest Season. He gathered the leaders and explained what he had in mind.
He made a request that was announced from the house top, that during four days the people
would harvest for him, women would prepare the meal, while girls, boys, and men, together
would harvest his cornfields.
On the fourth day, they gathered and went below the mesa. There, they formed two groups at
one fourth of a mile from each side of the field. At a signal they ran towards the field while
shouting and whoping. Boys and girls worked side by side, shy at first until they began to
laugh and talk. They had great fun and took advantage of this occasion, for, at that time, girls
were respected so that one could not talk to a girl just anywhere or at anytime.
Suddenly, Massau would pop out of the cornpile and start chasing the men around. Everybody
would be laughing, hollering, and, at the same time, fearful of him, for his face looked ugly,
horrible and bloody with he look of death. This ended the harvesting, and they returned home.
After the meal, Massau entered the plaza, where men were dressed in different costumes to
tease and challenge him. Finally, he would knock out one of his victims with his weapon, a
drumstick. He acted like a clown and would strip his victims, who pretended to be dead. He
would then dress up himself with that costume in the opposite manner of him who he stripped.
Dressed like that, Massau would chase the men around, and everyone would laugh and have a
good time. It would end with them killing him with a hot torch to the mouth. Then he was
carried to the outskirts of the village, where he was dumped. But he came alive when they
hollered and shouted.
Those were days when men communicated openly and verbally with spirit beings, animals,
birds, and men could talk and understand each other. At that time there were no "animals of
burden."
Then, Massau was part of the ceremonial cycle until he hid himself from men. Later, he was
impersonated. Finally, not long ago, this was discontinued. Is it possible that this has meaning,
the Great Spirit himself has drawn up?
Traditional Hopi Meeting--October 10, 1976
As dawn appeared over the horizon in Hopiland one would dimly notice movements of dark
figures against the Eastern sky. There was an air of extra awareness and feelings for those who
were up at that hour. One could almost feel the movements of the Mother Earth getting ready to
care for her children and even jogging feet of Guardian Massau returning home after an all-
night vigil over Man. Dogs were barking, cocks and mockingbirds were sounding the arrival of
dawn. Before long, Father Sun would take over the task he does everyday.
One by one, bowed darkened figures would whisper and breather their prayers upon the
cornmeal that their hand held: "Our Father Sun, all the Unseen Living, help us this day with
your Supreme Power. Echo your voices into the ears of men so that they may hear and
understand our purpose here this day. Protect and guide us in the right way. May our body,
mind, and spirit be wholesome this day. I humbly ask Thee."
Yes, today is an extraordinary day. It may turn out historical. From the house top, the village-
crier will announce of the gathering not only to people, but to all directions and unseen spirits,
for Hopi desires support in spirit and prayers.
The setting is old Oraibi, the Mother Village. This "issue" is "Tribal Council," the "New
Establishment." Since borned, not very long ago, they go out of control and began to corrupt:
dealings with the "U.S. Government" and the "BIA," and other "progressive interests," leasing
land, fencing lands for their own use, housing and church projects, plumbing, electricity, and
pavement for our Ancient Villages, strip-mining and electrical power plants, "industries," and
"programs for economical and cultural development," destruction of our Sacred Shrines, etc.,
which Traditionals oppose for obvious reasons. The "Tribal Council Members" no longer
respect the advice of the Old Leaders and, thereby, violate their own "Constitution."
Reliable sources alerted the Kikmongwis (Traditional Leaders) that if we Traditionals or they,
the "Tribal Council Members," accept the "big money offer" ($5,000,000) from "Land Claims
Commission," we will lose control of all our land.
Shortly after morning meal, the leaders from several Hopi Villages arrived, each a Village
Leader or Representative Speaker. Two former "Council Members" also attended the gathering
to inform about the dealings and conduct of the "Tribal Council." The discussion lasted all day.
The two former "Council Members" opposed the move the dissolve the "Tribal Council."
A solution was proposed: Kikmongwis, or leaders of each village, should withdraw or refuse
endorsement of "Tribal Council Members" as "Representatives" of Kikmongwis and Traditional
Hopi people. Words of Walpi and Mushongnuvi were favorable to this decision. On them this
hinged, for they have "Representatives" in the "Council."
So the meeting ended. Each man parted with different thoughts, for there are ways of stopping
this very important move, such as bribery, blackmail, or fear of being exposed. Will it
materialize?
Meeting with Tribal Council
This is the Hopi Traditionals' View of the statements and interpretations of the "Land Claim
Settlement" by the so-called "Chairman of the Hopi Tribe," Abbott Sekaquaptewa, when they
met with him in their last desperate effort to voice that the "vote" and "move" of the "Puppet
Council" and their "followers" to accept five million dollars ($5,000,000) is ILLEGAL and
improper. "Council" says is not.
The question is, by accepting the "Money," does it mean "selling out" or not? The "Puppet
Council" says that it is only a matter of "payment for wrongs done by the U.S. Government,"
the lands taken away from Hopi; that there is no passage in the "document" indicating that the
Land is being sold; also that it would be the beginning of recovering our Aboriginal Hopi Land;
that later, as "progress" increases, suits for "money" will be filed against the Navajo Tribe and
White Settlers. They also assured that from the five million dollars there will be no offsets for
"helpful-aid-expenses" for the Hopi from the beginning of the takeover to 1951, or for 10
percent payment to "Attorneys." Because, Sekaquaptewa explained, the "Settlement" was done
by what he termed "friendly ways" ("Negotiation-Settlement") instead of by ways of "Land
Claims Ruling," and therefore, will have the greater advantage of not being "billed" as other
Tribes.
We Traditionals conclude that there is nothing new, that we already know about all "greater
future promises" for the Tribe; all boil down to "no strings attached, all clear Money." But,
unless there is a "ruling" in Washington, "Attorneys" will receive their fees. They say whatever
the "fine print" reads. So, we know that we will lose control of our Land, for there are no bona-
fide sayings that include the Traditional Hopi, or saying that Land is given back to Hopi for
their exclusive use. It says that "Money" will be paid for what the Government has taken, or did
"wrong."
We Traditionals think that what they really said is: "my conscience has bothered me all these
years for taking your lands like a thief. What I really want is the wealth underneath, so here are
five million dollars. Now that I paid you, I will explore the Land without a guilty conscience.
And, now and then, I will throw you a few crumbs to put on your table."
The "Puppet Tribal Council" spat their remark, "what we're doing is proof that we are fighting
for our Land. Now, we ask you, what have you got to show to prove to the People that you are
trying to save them the Land. What have you got?"
We Traditionals said, "the Great Spirit gave us the Land to take care of it. Now, who gave you
the Land to sell?" Perhaps, you too believe in who has given you the Land.
"Council Chairman" replied by saying that he does not affiliate with any church or belief.
For once we agreed with the "Chairman" in that we would never unite, for our thought and
beliefs are different. We say it is because "they" are people of different product, taught from
birth to think and act only in "Bahanna's Patterns." "Bahanna Society" impressed them upon the
parents, who in turn, impressed them upon their children. And, together, they conditioned
"today's generation" to reject the advice of the Elders.
Now, the question is, who has the Basic Principle to the Right of the Land?
We conclude by saying, what if "they live long enough to have grandchildren, and they grow up
to ask, 'What were you doing grandpa when all this could have been stopped?'" What will be
"their" answer to the children's questions?
From our long experience, "big promises," even when in writing, notarized, and recorded, are
not worth the breath that utters them.
Doomsday...
As "Doomsday" approaches, "Tribal Council" keeps silent. Then suddenly "Puppet Press"
comes forth with the notice of a "Meeting" signed by "BIA Supt." Alph Secakuku, a report by
"Claims Attorney" to Hopi people to "council" and "vote" ont he "proposed settlement": the
Aboriginal Land Title, or $5,000,000 "big money offer."
Hopi were surprised. The villages had not heard of this important matter from their
representatives. Some of us had heard of the "Land Claim," but we expected the "proposal" to
be explained and debated to better understand it. So a few days before the deadline, most
village people discussed the "Issue," but no doubt, most people did not understand it in such a
short time. Many people think this notice is too sudden.
On October 30, 229 out of 8,000 Hopi voted "yes" to accept the $5,000,000. This "settlement"
was presented as payment for wrong doings done to Hopi," but we "Indians" know that "big
money offers" mean "business"--taking away land and life from us Hopi.
"Big money offer"? What is "the catch"? Who gives away "money" for "wrong doings" or for
nothing? If we "Indians" were to be paid for "wrong doings" committed against us by our
"Uncle," the U.S. might go broke. Is our "Uncle" becoming generous?
In spite of Traditional Leaders disapproving and intervening to request more time to consider
the "proposal," the "Puppet Council" feels that they have accomplished something and proudly
wave for the conquest they just "won": "We still have one thing," they shouted. "We have the
land, or what is left of it. We will be rewarded. Though we are sad that so few voted to decide
such an important issue, what we did is proper and legal." After all, all "leadership" in the
entire world is composed of only 5 percent, and this 5 percent "leads" the other 95 percent by
their noses. But true Hopi knows that our Mother Earth is sacred and that this kind of "deals"
and "leadership" is not Hopi way.
Hopi Independent Nation
Shungopavy Pueblo
Second Mesa, Via, Arizona 86043
October 19, 1976
Mr. Alph Secakuku
Hopi Supt.
Keams Canyon, Arizona
Mr. Abbott Sekaquaptewa
Chairman, Tribal Council
Oraibi, Arizona
Mr. Secakuku and Mr. Sekaquaptewa:
Several meetings were held in Oraibi, Shungopavy and Mushongnovi Pueblos where
representatives from all Traditional Pueblos including members of One-Horn and Two-Horn
Society Religious Leaders and Clan Members whose religious duties are to protect Hopiland,
way of life and religion.
Kikmongwis from Walpi, First Mesa, Shungopavy on Second Mesa, and Oraibi on Third Mesa
were present and after hearing the illegal and dictatorial manner in which the so-called Tribal
Council and the Hopi Supt. has been operating on Hopiland and the Hopi Supt. has been
operating on Hopiland and since the presentation by Mormon Lawyer, John S. Boyden, his
proposed settlement of Indian Claims Commission Docket No. 196 to the so-called Hopi Tribal
Council in which John S. Boyden and United States Government is now offering Hopi people
for the land they said took away but never pay anything to the Hopi people to the amount of
$5,000,000.
Since this will involve all Hopi people, our sacred homeland, way of life and religion it has
become very necessary that these Hopi Initiated Traditional Headmen and Kikmongwis meet
with you along with our People to look into this very vital issue. We as Hopi will never sell our
Mother Earth and we have been saying this for a long time. The so-called Hopi Tribal Council
and Hopi Supt. of the Bureau of Indian Affairs were supposed to protect all Hopiland and life
but who is responsible for this present critical problem? This must be investigated by our Hopi
people,so we want to hear from each so-called Hopi Tribal Member, Hopi Supt., and Tribal
Council Chairman individually now.
We have set a date for Sunday, October 24, 1976, at 1:00 p.m. in Kyakotsmovi Community
Hall where Hopi people will meet with Abbott Sekaquaptewa and Hopi Supt. Alph Secakuku,
therefore, you are now invited to come to this meeting, without fail. We will not argue on
personal matters but look into this issue of why we have to accept the $5,000,000 or to reject it.
KIKMONGWI OF SHUNGOPAVY
__________________________________________________
CLAUDE KEWANYAWMA
KIKMONGWI OF ORAIBI __________________________________________________
MINA LANSA
KIKMONGWI OF WALPI _________________________________________________
NED NAYAWTIMA
Advice to Our Friends
The Hopi Traditionals and Elders are in the process of trying to stop the land settlement, Indian
Claims Commission Docket 196, from being approved by the House Committee on
Appropriations. Thus far, 1,000 Hopi signatures have been added to a petition opposing the
Land Settlement and forwarded to the Attorney General Office. The request from the
Traditional Leaders and from their interpreters is that supporters do what ever possible to stop
the Land Settlement from being approved by Congress.
Letters asking that the Land Claim not be paid should be addressed to the:
HOUSE COMMITTEE ON APPROPRIATIONS
House Office Building
Washington, D.C. 20515
Committee Members:
Clair Burgener (R) 7860 Mission Center Ct., San Diego 92108
Yvonne Braithwaite Burke (D) One Manchester Boulevard, Inglewood 90301
John J. McFall, (D) 146 North Grant Avenue, Manteca 95366
Edward R. Royball, (D) 300 North Los Angeles Street, Los Angeles 90012
Burt L. Talcott (R) 100 West Alisal Street, Salinas 93901
It has also been suggested that letters be sent to the following:
1) Sen Henry Jackson, (D) Washington
Chairperson
Interior and Insular Affairs Committee
2) Sen Dennis DeConcini
Phoenix, Arizona
3) Senate Judiciary Committee
Washington
4) Sen James Aborezk
South Dakota
O' Great Spirit
whose Voice I hear in the Winds
and whose Breath gives Life to all the World
Hear me
I am small and weak. I need your
Strength and Wisdom
Let me walk in Beauty, and make my eyes
ever hold the Red and Purple Sunset
Make my Hands respect the Things You have made
and my Ears sharp to Hear Your Voice
Make me Wise so that I may Understand the
Things You have taught my People
Let me Learn the Lessons You have Hidden
in every Leaf and Rock
I seek Strength
not to be greater than my Brother,
but to Understand my greatest Enemy--myself
Make me always ready to come to you with
Clean Hands and Straight Eyes
So when Life fades, as the fading Sunset,
my Spirit may come to You
without shame.
LAND CLAIM
HOPI DO NOT WANT TO BE PAID FOR THE U.S. GOVERNMENT'S WRONG DOINGS--
THE HOPI WANT THE WRONG DOINGS CORRECTED. MONEY DOES NOT BRING
JUSTICE, IN THIS CASE THE WRONG DOING CAN BE CORRECTED--BY ALLOWING
HOPI TO MAINTAIN THEIR ABORIGINAL LAND CLAIM.
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The shield symbol with its four
circles in four quadrants means:
"Together with all nations we
protect both land and life, and
hold the world in balance."

Issue Number 10
COUP DE GRACE
On January 18, 1979, an historic event was announced by the (puppet's press) "QUA TOQTI."
An event with a future which will lead the village of Hotevilla away from the original purpose
on which it was founded.
For many years Hotevilla has peacefully refused to follow the mainstream of white American
life in spite of persistent pressure from the U.S. government through the so-called Hopi Tribal
Council and progressive thinking Hopi.
We are calling upon our supporters and those people with open minds and hearts to consider if
this new move is just, and whether or not the Hopi's sovereignty of leadership and priesthood
be demised?
The following we quote form the Qua Toqti":
Hotevilla Elects Village Council
HOTEVILLA--After over fifty years of being in the doldrums with no apparent progress, the
village of Hotevilla has stirred itself into action, according to village members. An informal
meeting was held by certain members of the village last fall, at which tentative plans were made
to create a village council and to send representatives to the Tribal Council in which the village
has never been represented since the council's inception. Shortly before the last Tribal Council
was seated on December 4, another meeting was held at which a temporary village council was
appointed.
At this meeting, representatives to the Tribal Council were temporarily appointed. They were
Eugene Sekaquaptewa and Ramson Lomatewama. This organization will be dissolved after it
serves the purpose of setting up the village government when a general election will be held to
elect permanent council members, it was reported.
Sources said that a significant part of this development is that the village government has been
set up as a traditional type under Chief Pongyayouma, who is recognized by the Tribal Council
and the Federal Government as the lawful chief of the village. Percy Lomaquahu has been
appointed as acting regent for the chief, who explained that he will function as a traditional
village chief, who normally is not active in the daily affairs of the village, but is a spiritual
leader. Lomaquahu, as reported, will act for the chief and under his direction, in administering
the affairs of the village, under whom the village council will function.
Chief Pongyayouma was visiting his daughter, who lives in Parker, for the winter, so it became
necessary for the newly appointed council to visit him in Parker to obtain his blessing upon the
new organization. The new delegation went to Parker shortly before Christmas and is now
compiling a report to be given to the village membership, they said.
Meanwhile, another meeting was held last Monday night at which villagers endorsed the
temporary village council. This report noted that the meeting was attended by a good
representation of the village, including the so-called traditional leaders, who, reports, said, more
or less controlled the village for the past 50 years. This faction did not participate in the vote,
but neither did they raise an issue after they were admonished by James Kootshonzsie to refrain
from interrupting the meeting. James is a member of the faction and reportedly has just returned
from a fund-raising trip to Europe for his political faction.
The village council is, for most parts, composed of young people, who have been trying for
years to bring progress and improvement into their village against the objections of the
"traditional" political faction headed by David Monongy, they said. Villagers report that there
were many confrontations between the two groups over such attempts as bringing a waterline
into the village, and to bring electricity. Presently there is no electricity in the village. Records
indicate that there has been a continuous history of discord in the village for 50 years, between
the groups politically.
The progressive group claims even now that the "traditionalists" have never contributed
anything of benefit to the village and instead prevented the village from progressing with the
rest of the reservation. They in turn claim that they are protecting the tradition and the sacred
religion of the Hopi people. Their activities have been criticized by the progressive group and
knowledgeable outsiders because they have consistently allied themselves with other dissident
groups and even subversives in the U.S. and around the world, the progressives claim.
The matter of electing permanent Tribal Council representatives was postponed so as not to
interfere with the ritual cycle which has already begun in the village. Observers said that this
new village council, when established, will become a landmark for the villagers and the
reservation, since it will influence many activities in Hopiland.
Hotevilla was founded in September of 1906 as a result of the division of Old Oraibi at that
time. The founders of the village were the so-called "conservatives" who lost a political "war"
in Oraibi and were driven out of the village.
* * * * *
At this time, all we can say in reference to this press release is that it is out of order,
misleading, and slanders the traditional viewpoint. Many Hopis are upset and disgusted at the
manner and attitude in which the "Qua Toqti" imposes their will on how the village government
should be run, how it has been run, and the reasons for its origin.
As we see it, the concept of the paper ("Qua Toqti") is merely a mind-bending machine.
Designed to damage and destroy the traditional life and philosophy; motivated to replace it with
the prefabricated theme of the progressive faction; to sway our children to believe that the old
knowledge is dead and of no value in reaching our destiny within this space-age. Slowly our
social structure is being broken down by our children who have been brainwashed by this
system, and this keeps our traditional government in grave danger. We know this has been
skillfully coordinated by Hopi-converted Mormons who have no infiltrated their opposition
through offers of "welfare" systems which tend to strip people of their ability to use their own
intelligence, becoming dependent on the heads of their systems who are mainly Eugene and
Wayne Sekaquaptewa, brothers to the puppet council chairman, Abbott Sekaquaptewa.
Other villagers are facing the same problem... So "Qua Toqti" is screaming its influence--"My
brothers and sisters, we must change to a new government, this means much prosperity, lots of
money, and all the good things to be gotten. Your papas, the traditionalists have failed, it is
time now."
This could happen if the design of the tribal council achieves its goal to cause the traditional
leadership and priesthood to fade out. That would be their victory, or could be their self-defeat.
We question: Could this be the arrival of a Messiah to change the world government as
predicted? Or is this another cult brother to Jim Jones, who led his followers into the horrifying
Guyana suicidal death ritual--if so, the tribe may avoid suicide but they will have no mercy in
leading those who follow to accomplish the task of sacrificing the original purpose of the Hopi
in remaining sovereign and carrying the instructions of the Great Spirit to maintain our good
ways of life.
It may be true in some cases that the traditional system has never contributed anything that
glitters or offered anything on a silver platter. Progressives have forgotten that the tradition is
holding and protecting the land for our children to use freely. When a true Hopi says, "I want
the best for my children and those to come" he means, "I want this land for my children, for it
can last forever. I want for my children, the best food which only the land can offer, I want
health and happiness for my children, and a better life, which only the land can provide.
"I do not want my children forced into another culture and religion for they will not blend, and
will forget the best way of life for them--by which we have survived for thousands of years--a
proof that our ways must be good."
To these things we have all said, we could expect angry hisses and comments of antagonism,
such as, "Your bastard white bahanna friends who raise all this fuss aren't going to help you."
But when we hear these words we know there is hope and take them as an indication that the
progressives are hurting and squirming in frustration, because they know that people the world
over are watching and making sure that we are not alone. This gives us great strength. We
know that it is most important to have friends when a situation arrives which requires it. We
need help now!
Throughout history there have been many trials where not only the fate of the accused has been
decided, but much more the fate of all of our futures. So native people and supporters all over
rejoiced when President Carter proclaimed protection for Human Rights and signed an act
protecting Sacred areas such as our shrines. Sadly, this policy has been turned into a dud by the
so-called Hopi Tribal Council, and their progressive followers when the idea to build a cultural
center meeting place in Hotevilla was circulated. The site chosen is obstructing the path where
our prayer feathers are planted for the protection of all humanity. Therefore, our respect has
diminished for Mr. Carter, our progress villagers, and the many others involved. Such as the
people in positions responsible for revenue sharings coming into our village and seducing our
people away from their personal power and intelligence granted to each of them by the Great
Spirit. We must remembers that all Hopi villages are based and rooted by the sacred shrines and
must be protected with great respect.
These are some of the crises we are facing now and need our supporters' help with them. We
know that there is much more to come, and with our strength together, it will be hard to topple
us over.
"I say now I have no part in this project, nor have I recommended it, therefore I have nothing to
say concerning this. i have not attended any meetings at any place because I do not belong to
any organization, and am affiliated with none.
"This is according to the instructions of my uncle Yukiuma, who said that things would come
to pass in this way, for we would become corrupted by two-hearted people with talented
mouths who would protect their own kind, while the humble people without the necessary
knowledge would have to defend themselves in fear. I am sure you heard all this from
Yukiuma. Perhaps he taught me wrongly, and you correctly. I say again, I do not associate with
any group or organization.
"Now as to Bacabi village and the question of land, when Kewanumptewa, the head man was
alive, I often visited him in order to learn something of his knowledge. Never in my presence
did he talk of his possessing land. But I know that all the fields surrounding Bacabi and the
garden plots below the spring belong to Hotevilla, but were later confiscated by the Bacabi
people. I recall that one day Kewanumptewa and a man threatened to cut down the peach trees
below the spring belonging to Hotevilla, but I prevented them, and warned them that it might
be a mistake for them to cut them down, for along their way some event might come to a head
concerning this that might jeopardize their standing. But I know Bacabi has no land.
"The people have suspected me of a conspiracy, that I am in part responsible for the surveying
and for promoting the housing on Hotevilla land. I say I have nothing to do with it, for I do not
know what is going on. All I can say is whoever is promoting this program, as I see it, is only
doing it for wealth and money, falsely using my name and getting me into trouble. That this
will happen was foretold to me by Yukiuma. There is also the question whether I have accepted
the chieftaincy bestowed upon me by the Tribal Council. I will not accept the title, for as I look
upon myself, I am nothing. People look down on me. I am mere trash. What I say will not
resolve anything for I have no power. So I repeat once more that I am not a chief. Looking
back, recalling the instructions, knowing the course I must take to rest, I thought I did right. I
must have been taught wrongly, or learned wrongly. But I realize people will not forgive me for
the mistake I must have made.
"As a caretaker of the sacred stone tablet, I know and agreed with the instructions that the tablet
is to pass down from hand to hand with the righteous and pure who stand firmly side by side
and live by the laws of the Great Spirit, by which to lead the people. I know the instruction that
this tablet must not be used wrongly for self-gain or glory, for we know we are only the humble
servants of the Great Spirit. As foretold, at this stage we will lose our way and make the same
mistakes we made in the previous world below. For this reason Maasauu (Great Spirit) warned
us when we asked him if we would come and live here with him. He said he lives simple, and if
we are willing to live like him, we may come, but if we disregard his instructions he will take
back the land. So according to our ancient clan laws we do not urge the offer on whoever
wishes to follow us, nor will we give permission for any other use of the land by anyone else,
for the reason that no land was given to us. Upon this reasoning, I cannot accept the title of
chief."
These are the words of James Pongyayouma, the same as spoken to us by Yukiuma. The
question is, knowing this, why does he persist in the opposite manner? Will his statement affect
the Tribal Council and Bacabi's actions toward our land? Or is it just a put-on?
The meeting ended in violence as Pongyayouma's followers threw the leaders out, knocking one
old leader down a six-foot drop, hurting him seriously. But Pongyayouma has spoken, so let it
be known that the written documents of the Hopi Tribal Council and Bacabi have no value.
* * * * * *
TESTIMONIAL STATEMENT BY JAMES PONGYAYOUMA OF HOTEVILLA
APRIL 19-20, 1979
This is a brief report of historical event and to confirm he attached document--Testimony of
James Pongyayouma, a recognized chief of Hotevilla village by foreign influence Hopi,
recorded 3 years ago. Because of the claims made by progressive press involving him to be the
top man for the progressives to deal with to gain entrance into village matters to accomplish
proposed programs by Hopi tribal Council. Pongyayouma denied this claim. Now we feel its the
time to confront him with this question for only he himself can confirm his position.
First, let us bring out what prompts us to face him with the question once more. As on record
this is not the first time this happens between our neighboring progressive village including any
progressive thinking Hopi. It was without our knowledge and consultation Bacabi made a move
to expand into our land by project HUD housing program which we do not want for reasons we
see in the future it will bring, a break down in our ways of life. So we halt the workmen to lay
down their tools, until we speak with "Who done it," a person who went over the Hotevilla
leadership to permit and authorized the housing to be built on our land. We contacted officials
of BIA, Tribal Council, HUD and contractors none really admit the responsibility, the search
was fruitless.
Then on April 19th the meeting was called by Bacabi Village, especially to negotiate. This time
progressive and Traditional Hotevilla Hopi merge to protest against the housing on our land.
Hotevilla stress their firm defence by the knowledge, the commitment by Kewanumptewa the
founder of Bacabi. Who admit and testified that he settled the land without rights and title. He
made vows to behave not to make friction between the villages, if this is broken he must move
willingly, this is the code of law he made for his future generation, when he became wayward
during 1906 Oraibi split. Therefore Bacabi has no land. We let them use our land without fuss.
They must stop making friction then there might be a way to be found. All this is known by
them for certain. Bacabi officials took baseless defence stand. But we know they are looking up
to Tribal Council to resolve the land question, its a pity they cannot stand on their own feet.
On 20th of April James Pongyayouma faces the questions, He come to the point quickly when
asked about whether he accepted chieftain of Hotevilla, as to be traditionally designed heir to be
lawful Kikmongwi upon recognized by the Government, BIA, and the Tribal Council? "I do not
know anything about it and I cannot confirm what I don't know, seems they always falsifying
my name into their schemes in dealings without my knowledge and speaking with me if I am
willing. I am still guided by my uncle's teachings, (Yukiuma--founder of Hotevilla) that it
would not be proper and disobey the laws to be chosen by bahana to be a chief. I had
instructions to follow that is behind you to fulfill or pick up the remnants. I am nothing and it
would be wrong to go beyond the highest and obstruct my belief and position. So to those who
want to gain through my name to be aware I will not commit to any foolishness that comes my
way!"
Pongyayouma has spoken, this is not all, but what we printed covers all area. The question, will
he stand by his words, will he be tempted into role of Kikmongwi or will he be forced into it?
The time will tell when we see cobwebs over head, that means he falls by his own means. But
if we see the streams and frogs singing, we know he is strong.
The Testimony of James Pongyayouma on February 13, 1976
On the evening of February 13 at dusk a group of people sat silently in one of the old stone
houses in Hotevilla Village. Now and then low voices and whispers were heard, as if something
was about to happen. Finally one of the elders broke the silence by announcing, "I don't think
he will come. We might as well go to his house to confirm what we've heard, and see what he
has to say about this."
This was not an ordinary group. It consisted of the religious leaders and followers of the old
Hopi tradition. They had just heard that the progressive Hopi Tribal Council had taken it upon
themselves to recognize James Pongyayouma as chief of Hotevilla. It seemed hard to believe
the Council had actually made this alarming move. According to our ancient law, it is improper
to make someone the leader of a village without consulting the proper people within the village,
and it must accord with the purpose of the village, and with the purpose of the Hopi way of life.
James Pongyayouma is the nephew of the famous Hopi chief Yukiuma, and the successor to his
office after his death. He would be chief today if he had not scandalized his standing and gone
into exile for many years, denouncing his office.
The history of Hotevilla village tells its purpose. It was founded amidst hard struggle as a
strictly traditional village whose sole purpose is to continue the Hopi way of life as laid out by
the Great Spirit. Pongyayouma voluntarily separated himself from the village and its purpose.
Upon his return he became affiliated with the "progressives," those who had yielded to the U.S.
Government's pressure to abandon the Hopi path.
It has been the common expectation among the Hopi that he might one day allow himself to be
recognized as chief by forces outside the village, and act as a "rubber stamp" for their special
interests. this is what is happening now.
The subject is land. Through Bacabi village, attempts have been made to survey Hotevilla land
for the purpose of a government housing development. This was stopped by the leaders of
Hotevilla, and there was to be no further move made until a conference was held with the
people responsible in Bacabi. The Bacabi authorities failed to respond to several requests for
meetings, and instead took it upon themselves to recognize James Pongyayouma as Hotevilla's
chief, allowing the surveying to continue unless he protests.
So on the night of February 13, Pongyayouma faced both traditionals and progressives to
confirm or deny whether he was claiming to be chief and supporting the housing development.
This is his reply:
"What I have been asked about here tonight is beyond my knowledge. One cannot confirm what
he does not know. But one thing I know, and you all know, is that one cannot act blindly. One
cannot labor on a piece of land when he knows is not his, unless permission is given by the
owner or whoever has authority.
"Up to this day I do not know what is happening in the area you mentioned until you just now
said that it is being surveyed for housing for Bacabi, and that they are promoting this through
the Tribal Council by saying that I am responsible for approval.
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The shield symbol with its four
circles in four quadrants means:
"Together with all nations we
protect both land and life, and
hold the world in balance."

Issue Number 11
What is Hopi?
What is Hopi? What does the word Hopi mean or stand for? These questions have been on the
lips of many who have flocked to Hopi land or who have encountered the Hopi visiting in their
towns or cities. In the early days, when many anthropologists asked, we would proudly tell
them Hopi means 'Peace' and that we are peaceful people. What does Hopi stand for, many have
asked. "Well, we don't exactly know the answer but we are proud of the name." The word is
used everywhere, by people in high places around their negotiating tables such as the media,
television, newspapers, films, etc. It must mean something, because peace is equivalent to our
name. Hopi can mean many things, such as peace to yourself and others; a by-word of
obedience to the great laws and beliefs. Peace is a valuable element; without peace one cannot
create harmony. That was long ago, for at this moment, Hopi is at a sad state--interpreting Hopi
as peaceful could not be positively truthful. The value of the word Hopi (peaceful) seemingly
has declined, for to man, peace is now becoming a playful instrument and a defensive mask or
cloak for destructive weapons and armies. Yes, Hopi was our proud name, like a family tree.
Sadly, clever and ambitious men can find many ways to take advantage to the hilt in order to
satisfy their desires. We have printed this topic in one of our past publications. We again bring
it up in this issue so our readers will not be misled into believing Hopi tribe is one big,
peaceful family.
In the past, the news media, mainly the puppets' press QUATOQTI (progressive Hopi paper),
strongly proclaimed that the Hopi Tribal Council and the Hopi leaders have full authority over
the Hopi tribe. One can easily get misled by their false claims and portrayals to the outside
world. For in fact, there are two groups of Hopis--Traditional Hopi and the Hopi Tribe.
For many years, Traditional Hopi has maintained an organized body, controlling the functions
of the yearly cycles, struggling for survival based on spiritual life and nature, believing progress
has less value leading only to ruin. The so-called Hopi tribe is something like a club organized
just a few years ago. Only those that register can be members, but other methods of acceptance
are used to keep the balance of Hopi people in their favor. Besides, the Hopi tribe is controlled
by converted Hopi who, along the way, have abandoned their own original religion for greener
pastures. Of course, this is strictly against the Hopi Religious Code of Law. As in other
religions, once this is done the name Hopi is lost to him or taken away for losing trust in the
Great Spirit.
Therefore, this newly established so-called Hopi tribe is as phony as a three dollar bill and has
no right to use our name to make deals with outside interests. It would be better if this so-called
"Hopi Tribe" would find another name--in respect to the Great Spirit.
It is now clear that we cannot dismiss what we have grown into. We have learned that our
feelings are more comfortable within shadow of our own family tree, for it is a good shade
producer, made by the Great Spirit in order to protect and defend us.
Destruction or Survival--To Follow the Hopi Way
As we have said, we have not rested since bahana (white man) encroached upon Hopi land. We
thought we would rest when we moved form our mother village Oraibi--instead, bahana is now
going to rest because he has created his own flock of servants and slaves out of our own
brothers and sisters to do his dirty work for him. Perhaps by the time this issue reaches the
public, his work will be completed.
Bahanas think everything is wonderful under the name of ecology. They think all things such as
earth and heavenly bodies will last forever, but we know we have only one sun, moon and
earth. If any of these were destroyed, replacing the balance would be impossible. For years our
founding fathers have passed the knowledge of survival from mouth to mouth--"to respect all
living things, for we are all one and created by one." It seems we have forgotten the concept of
the right way of survival. Instead we have replaced survival and its way to be gotten with
defensiveness. We are going steadily downhill to ruins, we mean all men on earth. We must
skid to a stop for a moment and look around. There might be an old dried up root visible near
you; get hold of it for support until you see the light.
We, the Hopi people, are at the stage now where we are not ashamed to say whether it is Hopi
Traditionals or Puppet Traditionals that are to be followed. Perhaps we are at the epoch of time
that this must come to pass; one must follow his own philosophy to meet his own end. We, the
traditional Hopi of Hotevilla, have no other course to take other than the basis upon which our
village was settled to fulfill the Great Spirit's instructions. We are still struggling even though
we are at the threshold of defeat, and are suffering the inner pains of humiliations. We believe
our strength still exists because our consciences are clear of past guilt--while the strong believe
in great laws, others nibble. Soon we may have to stand alone because of those who, for their
own reasons, want to hide the truth. Each of us has to defend our own philosophy to survive, so
Hotevilla was settled for the purpose of fulfilling the Great Spirit's instructions.
Land and Church Struggle
Once again the Hopi Puppet Council and their supporters are granting lands to wayward
neighboring Hopi and the Mormon Church--lands to which they have not title. The Council is
disregarding the original Hopi Native land holdings dating back thousands of years. By doing
this the so-called Hopi Tribal Council, which came into being only a few years back, continues
its harsh process of extracting power from Traditional Hopis by force or coercion to dominate
all of Hopi village lands. While Traditional Hopi struggle on to protect environment and culture
from destruction, efforts are underway to hasten exploration and progress by artificial means
thus causing great confusion for today's generation. The question now is which of these groups
has more rights to the land. It has now become clear that by signing the five-million dollar deal
in favor of the Puppet Council, President Carter has failed in his promise to help the minorities.
No doubt Carter's action has given Puppet Council much ego power to very quickly break down
the Traditional Hopi. The tactics and timing are almost perfected, and perhaps this is a test of
whether the Hopis will fall in their favor.
Oliver LaFarge, author of Hopi Tribal Council Constitution, says, "Since the Indian race was a
doomed and dying race, from time to time government policy must change about every 25
years--such as to de-Indianize by breaking up the tribe, destroying tradition, preventing group
action, doing everything possible and impossible for the Indians to make themselves heard.
Since they are foreign to our laws of process, the schemes applied cannot be understood or
detected. As we see it, their task is almost finished and the acculturation is now in process as
planned." Mr. LaFarge went on to say in part, "By then the oldest and most conservative would
die off, the young people would have civilized themselves,a nd the Indian problem would be
ended." So, Hopi at this stage went back to Tradition, a Tradition which they once degraded and
spat upon.
If you support Tradition, you are looked upon as some kind of freak or lunatic, and so as time
goes on both Tradition and Bahana systems will be interwoven to accomplish acculturation.
This prospect of acculturation looks promising because its basic ingredient is green stuff--not
corn or other things that once were the basic needs of the Hopi. This is pitiful indeed, for it will
not end the problem--this system will only destroy the real purpose of Hopi, obstruct the
religious principles and even end the great laws of Maasauu (Great Spirit). One cannot recapture
the True Values by half-hearted actions and expect them to bear healthy fruit. We have accepted
some of the Bahana things--paying for it by the sweat of our brows--that we know will not
harm our system. But what we reject is that we and our future children be obligated to pay for
those Bahana things that we know will harm our ways.
Mr. LaFarge continued with what he foresaw of the program, "After twenty-five years patent-
fee would be issued to the Allottees and to all intents and purposes they (Hopi) would no longer
be Indians. Their lands would be sold or mortgaged or otherwise used as they thought best and
that would be that. There would be a gimmick into signing a mortgage which the Indian did not
understand, that he must pay off--and the result would be undue cause to foreclose. Thus, the
end of ownership."
In 1934, the Indian Reorganization Act was passed, giving the Tribe firm authority to both set
up and run a local government under U.S. law, and to form corporations for business purposes.
This provision was not only to protect wrongs done to the tribe--but also to defend themselves
from outside pressures. In 1953 the Relocation Act was programmed to readjust Indians to a
new life, and while this attempt failed, Indians unfortunately still desperately struggle to make
this great adjustment. The last remnant of their land base will be lost unless they realize that the
Indian Reorganization Act must be junked. Otherwise, their struggle will be hopeless, they will
be driven to cities and towns, driven by sheer hunger, and being utterly unprepared--will land in
slums, Indians without a country.
Our late chief, Katchungva, recalled, "Mr. LaFarge used to come to my house or to my field
every day for a week. I guess he was very desperate to have me accept the Hopi Constitution.
He followed me everywhere saying that others had accepted it. I think he was a good man but
very, very persistent. I did not yield, because if I accepted the Constitution, it would be the end
of Hopi. Finally he came to my house with his bed roll--I suppose to wear me down to
submission. But before he had spent one night, I was asked by my people to get rid of him by
sundown. So I told him, through an interpreter, that he must not stay, and I told him that my
final word was that I would not accept or sign anything. He did not persist and obeyed my
wishes. Before he left he thanked me for my kindness, honored my courageous stand, and
thought I did right telling him my opinion of the Hopi Constitution he had drawn up. He told
me that I did not have to follow it, that it may not be good for everyone and that maybe it was
useless for me or would someday become useless. So he apologized by saying that he had tried
to persuade me--not because he wanted or had to--but rather because it was his job by which he
earned his living.,"
Now we are at the period where we must decide and our conclusion will probably not fit
everyone. Surely no Hopi will deny that Tradition is real, that it is our inherited cultural beliefs,
our religious doctrine, our unwritten instructions used as a guideline. But most of us have
forgotten the real thing and have substituted fabrications. We know our philosophical doctrines
and prophecies vary from village to village, but when we really look at Tradition we see that it
has the same meaning for all. We all enjoy the social or Traditional gatherings, we attend
Bahana religious things for reasons we need not spell out for you because we trust you will
understand.
Now, a survey about the Land Claim has been taken among the Hopi, but the majority of
Traditional Hopi--90% to 95%--have not even been consulted about confirmation of the Claim.
Perhaps now the world will think the Traditional Hopi have confirmed the Claim and
accordingly both people of high places and common people will make the same assumption.
Therefore, the case of our problem is now set before the people who care about our survival and
who are trying to better resolve this problem by helping to save our environment.
So, now it is up to each of us to confirm our stand as to whether we should save the aboriginal
ways. It is not very simple but one has to decide which side to support--Progressive Hopi or
Traditional Hopi--or to break free from both. Consult yourself and help get the pattern in
motion.
Education--Or the Hopi Way?
Recently the Committee on Education of the so-called Hotevilla Bacabi Community School
made a survey seeking advice from certain Hotevilla people. The survey questioned whether the
School should be run by Hopi Tribal Council, the Bureau of Indian Affairs, or by Hopis
themselves. This issue, based on the law of "self-determination," will decide how the School
should be operated.
Funding is provided by the government, but no matter who runs the School, we traditional
people of Hotevilla refuse to cooperate. In the past, when the Oraibi leaders accepted a similar
program, we were forced to accept the white man's education. Whatever decision is made, the
end result will be the same.
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The shield symbol with its four
circles in four quadrants means:
"Together with all nations we
protect both land and life, and
hold the world in balance."

Issue Number 12
The Selling of Our Earth Mother
We are all aware that here as well as in other places certain mystical changes are occurring in
society causing us to question our very basis of existence. Some of us know the sacred purposes
and designs given to us by our creator and realize that the spirit dwells within all of us. But
unfortunately, some other people, giving way to great ambitions, are trying to control others.
Instead of correcting certain imbalances found in today's world, they are busy trading blame
which further drains our planet of spiritual energy. These people are weaving self-destructive
circles causing great harm to all land and life.
It is a fact that today's generation no longer relies on what was said by our forefathers. They
have forgotten how to avoid temptation--a key by which man has survived thus far. And while
it is true that we cannot escape new changes, we can at least use these changes wisely, so that
we won't destroy those important elements which maintain our way of life. At this point in time
we must awaken ourselves to our true destiny. We must not be deaf to the cries of our Earth
Mother for if we do not mend our ways the benefit of our sacred purpose will be in vain.
Looking at one of those changes in our society, we come to the rather long and dangerous
subject of the 5 million dollar settlement for 1.5 million acres of Hopi land. This situation much
worries those of us within our traditional circle. It is also a subject of much interest to most
world watchers and therefore we thank our friends in Washington, at the Institute for the
Development of Indian Law, for analyzing and simplifying the complicated language of the
Land Claims Commission. We are printing this information for the benefit of those people who
have doubts about what is really happening to the land. Hopefully this simplified language will
help people understand the danger of accepting this award (money) settlement. It is stated in
'section 70v in law 25 of the U.S. Constitution' that "payment and acceptance of an award made
by the Indian Claims Commission is a complete bar to any other legal action to recover land for
which the claim is made." This 5 million dollar award would thus mean a complete settlement
for Hopi land and accepting it would put an end to further petition any claim to the land itself.
This situation confirms a theory found in our prophecy telling us that the choice of what to do
with the land is ours. Therefore, whatever choice is made will bring its due reward. We will see
what happens. When we look at our past history, we see the actual fulfillment of our
prophecies, and that amazingly enough many events were foretold centuries in advance. And
even still some of us refuse to accept the reality of this ancient knowledge.
In our last issue we quoted some passages from the Hopi Constitution, written by one Oliver La
Farge who for the Indians was both oppressor and protector. We feel that these testimonials will
become a reality if we lose our struggle for survival of the Hopi way. What will our
grandchildren say to us when they find out that we sold them out? From our recollection of
facts contained in both the Hopi Constitution and U.S. Constitution, it was thought that for the
U.S. to recognize Indians, they would have to find a group of native people numbering 6,000 or
more who still retained a tribal life and organization. Since 1870 the U.S. has dealt with tribes
as if they were individual little nations having limited sovereignty that was always subject to
Federal jurisdiction. When the government wants to have new arrangements with Indians they
simply make promises called treaties. It is a sad truth that there is not a single tribe with which
the U.S. government has not broken its treaties. Most Indians still have the feeling that the
tribes have never surrendered to Federal jurisdiction and therefore retain their original
sovereignty.
The Hopi have long resisted all services from the Bureau of Indian Affairs--especially
educational services--thus remaining one of the most primitive and traditional of all Indian
groups. In recent years, unfortunately, some of our people have neglected their struggle and are
now dealing more with the Federal government. Since 1946 Indians were no longer considered
to be wards of the government and therefore the U.S. had no more or less authority over them
than on any other citizen. By 1880 the tribe owned a total of almost 155,000 acres at which
point well meaning people came to supposedly civilize the Indians. Their theory was that tribal
ownership would allow certain allotments of land to be given to strengthen the tribe, but in
reality, this allotted land would only bind the tribe to a limited reservation. This then was a
process of giving Indians a home with a fence around it. Since they were considered a "dying
race," if everyone got an immediate allotment of land, there would be no need to worry about
having more land available for their future.
Unfortunately, some unscrupulous people saw great possibilities of using this allotment plan to
further their own gains with the Indian once again suffering. These people knew that if all
Indians got allotments, then a lot of land would be left over and would be declared 'surplus
land.' They then could buy this 'surplus land' very cheaply and could use it either for
homesteading or for reselling at greater profit. Therefore to offer an Indian $3,000 for his land
was usually more money than he had ever seen or heard of in his life and could imagine no end
to this money.
Now comes the introduction of taxation, a means by which the government continues to control
the Tribal Council. The Council's first attempt was to tax all local Hopi traders and those whose
livelihood depends on selling their wares. This proposal was rejected by the people. The
Council is now putting a lot of pressure on the local Hopi traders and the other villages may go
along with this plan. But Hotevilla Village will stand firm on the basis that this move will
jeopardize our ways of life. This tax system is something we know nothing about. We are
neither members of this system now have we any representatives in their organization.
Therefore, they are outside our jurisdiction and we feel that they have no right to dominate us.
In spite of this, our local traders continue to be harassed and pressured to pay up. Were we to
permit this to happen, then it would be the beginning of our gradual movement into the tax pot
where we will be lost. So, beware brothers and sisters!
Migration Story--Once Upon a Pure Land
The Hopi elders tell a story of the great migration which is very long and differs in certain
aspects from clan to clan and village to village. Long, long ago, there were nomad-like people
who had a sacred purpose as they roamed this continent. The land was pure and these people
traveled by foot with their belongings on their backs for they know not of animals of burden to
carry them and their goods. Harmony with nature was in full bloom--health was assured as food
was plentiful and one could live off the land with little effort.
These people had a great knowledge of the teachings and prophecies for this sacred knowledge
had not yet been twisted to mislead the masses as reflected in today's age. They had learned
from their history of the previous worlds that man brings his own downfall by both forgetting
and repeating his past mistakes. The people were obedient to the great laws and instructions
given to them by the Great Spirit for these instructions were means to guard and protect the
land from all harm.
Living through the inspiration of the Great Spirit, man could foretell events centuries in advance
and therefore they knew that some day strange people would come ashore to take over the land.
We Hopi remember the historical event of this first meeting with the stranger, perhaps Bahana,
who came asking permission to share the land with us. Knowing that someone was coming,
Massau put his footprints on the shore, perhaps as a test to see if the stranger would respect
them and understand that the land was already occupied. The stranger did not respect the
footprints and so Massau appeared as a person. The stranger then asked him, "Are these your
footprints and do you live here?" Massau confirmed this and so that stranger then asked his
permission to stay and settle on the land.
The Great Spirit remained silent and pointing off-shore suggested that they should sit down on
a log. Again, the man asked for permission, but Massau replied, "First move a little toward the
water for I'm getting crowded, and then I will answer." He repeated this command four times
until the stranger was sitting above the water at the edge of the log. "The land is already
occupied and I cannot permit you to stay here--go back to the land that was given to you--this
land was for a certain kind of people," answered Massau. More words may have been spoken
but having no choice, the stranger kindly agreed to leave the same way he had come--perhaps
by boat. But Massau knew that he would return--next time, he would not come alone, but with
others who would have great ambitions to take over the land.
These migrating people knew the importance of fulfilling Massau's instructions. They knew that
they were to travel to all corners of the continent leaving rock writings and symbols as records
of their migrations. Although they knew that others would come along, they trusted that these
strangers would either leave or ask the first people's permission to settle. The people traveled on
for years resisting temptation to stay too long in any one place where life became too easy and
subject to corruption--they were to leave before a complete breakdown occurred. Their
destination was EARTH CENTER--where all clans would gather and establish a permanent
village and ceremonial pattern. After many years the people settled at what is now known as
Oraibi whose original true name is "Sip-Oraibi" meaning a place where the roots solidify. Other
surrounding villages were also established according to whatever instructions the people were
given. Many of these prophecies were retold from generation to generation. People with open
minds can view today's events as being simply astonishing fulfillment of thee ancient
prophecies. But even still some people choose to disbelieve what is foretold even as they come
to see it pass. For them, these ancient signs do not appear to be the pathway to progress. So out
of fear, these old prophecies are avoided or ignored.
One might wonder what secrets our founding fathers have for survival. The secret is really very
simple--anything that glitters with charm and lures one to promises and gain is temptation. The
Hopi have made every effort to avoid such temptation by rejecting good offers to improve
themselves by Bahana standards. The Hopi will not allow themselves to be induced by
something foreign that could be harmful. So, they surround themselves with what appears to be
superstition, taboo, bad luck, and even death to control and protect their key doctrines. Sadly
bolder men, unable to resist temptation, gained powerful positions and found that no immediate
harm came to them. Because these men lacked clear vision, they were not able to realize that
their actions marked the beginning of gradual decline and death of the Hopi way of life.
In connection with this story we find valuable the words of a wise man, "if good does not
accumulate, it is not enough to make a name for a man. If evil does not accumulated it is not
strong enough to destroy a man. But the inferior man thinks that goodness in small things has
no value and so neglects them. He also thinks that small sins do no harm and does not give
them up. So his sins accumulate until they can no longer be covered up and his guilt becomes
so great that it can no longer be wiped out thus bringing him to ruin."
Tales of Horror Transformed into Tales of Greatness
It is easily seen that we have been put through the mil ever since the coming of Bahana. We
knew that the whiteman's educational system would be fatal to the Hopi way. So, we refused to
follow their path which caused the government to strong arm us by kidnapping our children and
forcing them to be educated at gun point. In addition, tribal leaders were imprisoned and
tortured for defending their children. Then, somewhere along the way, the U.S. government
changed its tactics--perhaps because of pressure from certain powerful people who considered
these "sadistic" methods against the Hopis to be completely un-american. Unfortunately, other
ambitious people found new ways to further harass the peaceful Hopi. Reduction of their animal
stock was enforced and the Hopi had to either oblige or suffer the consequences. Those refusing
had their entire animal supply confiscated and sold for a dollar a head to those people
cooperating with government agents. To make matters even worse, young ladies were stripped
naked and thrown into sheep vats for amusement. Are these the actions by which the United
States of America is considered a great nation? No wonder we Hopis look upon government
services with suspicion knowing that acceptance of those services continues to jeopardize our
future.
When the old traditional Hopi leaders refused to knuckle under to government pressures, a new
way of stealing from the Hopis was found. This new way was through the formation of the
Hopi Tribal Council, an organization made up of only a very few Hopis who, motivated by
personal ambitions, betrayed their sacred Hopi teachings by swiftly accepting all government
services. So with backing from the Bureau of Indian Affairs, the Hopi Tribal Council leased our
sacred land to be raped through exploration and coal-mining developments. Ignoring the voices
of traditional village leaders and chiefs, they sold our Mother Earth for five million dollars.
If this didn't quite work, then get him drunk and talk him into signing something called a
mortgage--a procedure which the Indian didn't at all understand. The Indian certainly did not
realize that if he did not pay off this mortgage, then his property would be foreclosed and he
would be shut out of his own land!
So, for the past 200 years, the Indian has endured many bitter experiences under the whiteman's
so-called justice. Our people know that to follow the whiteman's ways would indeed be a very
poor thing for the Indians. You can perhaps begin to understand why the Indian did not
progress under 'white' rule and, indeed, you may wonder how they were able to survive at all!
Although the situation for us today is quite bad, our remarkable Indian people can still drum,
sing, joke, and laugh as they maintain their traditions under such hardships. They have not
given up. They do not want handouts or charity from the government as they continue to follow
their old ways. They will attain their goals by holding to the ancient knowledge. If Hopi survive
this pressure--all land and life in America will be enriched. If not, it is anybody's guess as to
our collective chances for survival.
* * * * * * *
The Geneva Conference
We are glad that Hotevilla Village was represented by David Monongye at the Geneva
Conference this last September. The conference was held for all Indian leaders from North and
South America, to protest, on an international level, against the United States. Monongye
expressed a deep concern for the prophecies and the importance for all tribes to hold on to our
lands and not give them up. "Do not go for the money: for the money will be gone."
The Hopi and Iroquoi nations went to Geneva on their own passports; we urge and support all
our native peoples to do the same. It should also be acknowledged that Switzerland and Sweden
have accepted the passports as being valid. Let this be an example for the world community.
* * * * * *
May this be directed to all our Indian and non-Indian brothers and sisters who are concerned.
The time has come when the government through bills like H.R. 9054 introduced by
Cunningham and S.B. 1437, a criminal code reform act introduced by Kennedy, will try to take
away all our native lands and rights by promoting us from savages to citizens and by turning
our reservations into real estate, taxed and controlled by the federal government. But beware,
for it is a trick and at the same time a test to see who will stand with Great Spirit's law or stand
with man-made law.
This very issue is what Hotevilla has been standing for, and will continue until the end. May
the Great Spirit guide you and give you the strength and wisdom to take this message out and
be known and acted upon.
* * * * * *
As part of our pattern of life in Hopi land, ceremonials were held in each village. Prayers for
rain and fruitful crops once again were accomplished, bringing happiness and surprises to
relatives and friends, changing our facial expressions and physical appearances.
But sadly alarming changes of our disrespectfulness and competitive tendency in overdoing
kachina and wedding ceremonials are disregarding the most important ones.
This year, social dances were held before the sacred snake and flute ceremonials as it is proper
to wait four days after they are over.
Hopi land was very dry this summer. Our crops were poor, many plants dried out, and rainfall
was spotty, as foretold by our elders. This is a time when our thoughts and prayers stray by
pressing problems, which makes us forgetful of nature's presence. The changing of our
ceremonial pattern could be a proof of our prophecy.
* * * * * *
In spite of the traditional resistance, a one million dollar grant issued by outside sources has
been allotted to build a civic center. The tribal council was given a deadline of thirty days to
find the site needed for construction. After much confusion and opposition a site was chosen
near Oraibi. As expected, the tribal council does not respect the fact that the land is held in trust
by the Sand clan, and that the authority over such matters should be consulted by the
Kikmongwis of the village.
The tribal council wants to take things into their own hands, and this will only harm our
children.
* * * * * * *
We respect and honor Mina Lansa Kikmongwi of Old Oraibi in her passing on to the next life.
Her spirit made much snow fall on our Mother Earth to give us strength to continue for the
survival of the Hopi Way.
Return to Techqua Ikachi Index
Return to Techqua Ikachi Home Page
The shield symbol with its four
circles in four quadrants means:
"Together with all nations we
protect both land and life, and
hold the world in balance."

Issue Number 13
HELPING OURSELVES MAINTAIN BALANCE
"How can we help you?" ask the concerned. We appreciate the offers, but what can we say to
satisfy their desire to know, to help? There is no easy answer. Of course we need help, but
how? We can only reply, we are happy and in good health. Even this is not all true--sometimes
we must invent our own happiness and peace of mind, an invention which is imitative and
unnatural. How can we be happy when amongst us there is inner social conflict. Here, the
conflict is seeded by a few Hopi who are Bahanna influenced with ambition to change our
wonderful lifestyle. Their claim is that some compromise with Bahanna way will not damage
our Hopi way, but we know this is only compromising life, and acceptance of it will speed the
disintegration of our mother Earth, the fall of the Hopi life. Help? Keep our issues alive and
heard; write and remind the opposition that it is wrong to twist arms, remind them that they
must begin to respect the original chief's stands and beliefs.
Most of us experience, when we are young, that the world is full of promise. This is true, when
we can help ourselves fulfill that promise without hindering others. When we gaze with love at
our children, we, the parents, do our best to encourage our youngsters to live that good life. to
evade the bitter fruits of the fast and reckless life, which drugs the mind. We look with envy
and support upon the youth who appears to fulfill the expectations of a loving environment,
returning obedience in a helpful manner to his or her parents' needs around the house and fields.
A young person who sticks to the job and is an eager participant in community activities is
looked upon with appreciation and satisfaction by the family and community members. A young
person who returns the love of his or her parents is regarded highly, even by strangers, and
develops a wide circle of friends, which is a priceless reward in the future. Of course we all
have our ups and downs, but this is one certain way to walk in balance through these changes.
As parents we are always responsible for the well-being of our children, and our desires for
them should be rooted in this care. We are all aware it is difficult to retain perfect ways in this
fast changing world, but we must also be aware that the foundation of society is based on the
parent-child relationship.
THE KEY TO SURVIVAL
The issues of religious beliefs and prophecies is one most people frown on, yet it is most
important. People world over have been debating these issues, causing wars and destruction in
the name of holiness. This need not be, if we look at our religious beliefs as a dominant guiding
influence to peace and harmony. Otherwise the influence and gifts of the Great Spirit must be
expressed by certain people who are willing to survive in order to keep life in balance.
Very often we hear the tune, "Do the Hopi really hold the key to survival in their mysticism?"
We do not want to undermine any religious groups. Hopi does not claim the key, for all people
on Earth are responsible for holding the key to survival. Hopi merely teaches alternatives by
basing his knowledge on the past histories of humankind from previous worlds. Hopis were
instructed to tell of the Great Purification just ahead of a time when Humankind would once
again become highly civilized, tending to become careless and leading us to self-destruction.
Survival is up to each of us to consider. Furthermore, we believe the instructions were given to
all people long ago, according to where we are placed and how we were commissioned to fulfill
our duties. Hopi brings this message to the world, hoping that there are pillars, however
seemingly feeble, still standing by the strength of His knowledge. Only his way will endure.
It is said there is only one Great Spirit, our maker, and that we, as His children, should be one
happy family. But instead of equality, we practice cast systems and class struggle, glaring at
each other in greed. Most religious groups boost their particular method of attaining perfection,
while downgrading and undermining others in order to govern territories and people who wish
to live in peace through their own inherent beliefs. We worship one Great Spirit through many
different names, and symbols of characters as varied as the lands of the earth. In this way we
reach him to get our strength by his blessing. We have also said the earth is like a spotted fawn,
the spots being areas with a certain power and purpose. We all are provided with a different
vibration and frequency which is designed for communicating with the Great Spirit in order to
accomplish certain life supporting functions of Natural Laws in accordance with each own
customary ways.
Aware of this Knowledge, we have no intention of forsaking the Great Spirit's words. When the
first missionaries came, the Hopi was respectful and did not attempt to interfere with their
religion. We trusted they had come armed with Knowledge and would show the same respect
by not interfering with Hopi religion. But as predicted by our elders this would not be the case.
It was said, only those who've made some kind of mistake in their past would forsake their
original beliefs. Join other religions in order to cleanse their spirit and go to heaven thus
escaping the Hopi underworld after death. But this would be in vain, for we have our own
original path given to us by the Great Spirit from the beginning. In respect to this, the Hopi do
not twist arms of others to join their flocks.
It was very disheartening because the missionaries did not take the time to understand our
culture and spiritual ways, if they had, they would have seen the Hopi believe there is one Great
Spirit. Instead they used the time to convert our people from their native ways.
Conversion can eventually bring destruction to all Humankind. Most of us Hopi have learned
from our elders of the prophecy of the end...about a sea of water eating us up when we become
converted into another religion which is not ours. If any Hopi is doubtful it can be tested, but
the consequences cannot be undone if this is set in motion.
Drawing us into adopting other religions has greatly decreased, except for one group of
Mormons who persist in building their church in the midst of our shrines and landmarks.
We reject the idea, for it will further imbalance the functional harmony between us and the
natural forces of the Great Spirit.
WILL PEOPLE OF PEACE BE FREE?
Awhile back we put out a flyer to alert our people of the prophecy put forth by our elders,
hoping our people would consider what we have told them in the past years and to realize what
is.
We have had very few reactions regarding this bill, HR9054, but comments have been made
that our interpretation is inaccurate. The bill is called, "Native American Equal Opportunity
Act," introduced by a Mr. Cunningham. For the benefit of our people, and readers around the
world, we quote the bill, and you may draw your own conclusions:
To direct the President to abrogate all treaties entered into by the United States with Indian
tribes in order to accomplish the purposes of recognizing that in the United States no individual
or group possesses subordinate or special rights, providing full citizenship and equality under
law to Native Americans, protecting an equal opportunity of all citizens to fish and hunt in the
United States, and terminating Federal supervision over the property and members of Indian
tribes, and for other purposes.
tribes, and for other purposes.
Be it enacted by the Senate and House of Representatives of the United States of America in
Congress assembled, that this Act may be cited as the NativeAmerican Equal Opportunity Act.
SEC. 2. (a) The President of the United Statesshall, as soon as practicable after the date of
enactment of this Act, abrogate all treaties entered into be-between the United States and any
Indian tribe.
This bill leaves us with many questions. Will this move from Washington fulfill our prophecy?
Will we, the original Hopi, claiming sovereignty, survive being subjected to the laws of the
Federal, state, and local governments?
In reference to the questions and how they apply to our prophecy, we maintain and continue to
stand for our original purpose in defending our right to live in a peaceful manner, rejecting all
borrowed patterns which do not blend with the Hopi way--which is based on the Great Law.
To abandon these ways would mean destruction. Therefore, we repeat, for our people, that these
issues may be the fulfllment of our prophecy, "One must pay, or one must not." It is now time
to make a decision as to who to follow, traditionals, or Bahanna: this is your choice.
This move by Washington is not a small thing: it may involve the entire world--the tide must
turn to total rebirth or annhilation.
WORDS FROM THE WlSE:
"May all other nations of the world observe that the U.S. is indeed an outlaw nation. We may
have to deal with this nation as an enemy in the future. This projected act of lawlessness by the
U.S. Congress may be ominous to the rest of the world. Every subsequent act and intention
created by the U.S. will be regarded with suspicion and distrust. Some foreign nation may feel
that their existence will be threatened by this terrible engine of destruction and make a sudden
surprise attack--feeling justified in derending themselves. It may come to pass that all nations
may feel that the U.S. is a threat to world peace. There is much fear in the world. Fear will turn
on the next big war... Beware.
"It is time for people around the world to fight in the right way--the eleven ways, that suit your
voice and pen."
THE LONGEST WALK
It has been prophecized by our elders that our native people would walk the land again. To
fulfill our duties commissioned to us by the Great Spirit in safely guarding the land as our
Mother for the future generations to come.
On Feb. 11, 1978 "The Longest Walk" embarked on a 3500-mile trek from Sacramento to
Washington, D.C. The walk was to bring attention to the world community concerning the
priceless value of the Native's Spiritual and Educational way of Life, which is being threatened
by 11 pieces of legislation introduced by this government. Also it is intended to help correct the
false historical portraits of the Red Man of the western hemisphere. We are still alive!
'TLW' ENTERS D.C.-JULY 15, 1978!
July 15, 1978! The date the United Indian Nations will enter Washington, D.C., led by the
traditional spiritual leaders and elders of all tribes; who will present the 'Indian Manifesto' to the
American and world communities. Important!! All Indian tribes and organizations send
resolutions of support to 'TLW'--D.Q. University, P.O. Box 409, Davis, CA 95616 by no later
than July 10, 1978. Camp info. July 15-23, 1978. Washington Memorial Park, bring tepees,
some poles will be provided. National InterTribal Pow-Wow, hosted by Longest Walk. Nightly.
All drums welcome. July 23 1978 Concert-Benefit for 'TLW', guests performers include: Buffy
St. Marie, Floyd Westerman and tentatively Freddy Fender, Stevie Wonder and John Denver.
All Indian bands welcome. RFK Stadium. TLW-D.C contact: Wally Feather, 100 Maryland
Ave. N.E., Washington, D.C. 20002. Phone (202) 544-3060 or 544-3061.
D.Q. UNIVERSITY
HOME OF THE LONGEST WALK
P.O. B0X 409
DAVIS, CA 95616
(916) 758-0470
THE FEARLESS SMALL MOVES THE MOUNTAIN
At one time, before books and TV were introduced, story telling was an important part in
teaching our youngsters. The sacred month of December is a proper month to tell stories and
tales. Being that it is an off season, we will take this chance to bring you a short story in print.
Hoping that the rattle snakes are still asleep, as not to bite us. We hope you seriously consider
this teachings.
A long time ago, there was once a village with many people high up on the mesa. For many
years they lived very happy, and multiplied to great numbers. Until one day, a big old bear
moved into their village. He moved there because he had eaten all the eatable sources
everywhere he had been. He was always hungry, and wanted to eat only meat. At first they fed
him by hunting, but soon the game became scarce and the hunters had great difficulty in
bringing anything for him to eat. Thus this caused him to become hungrier and meaner. The
people began to miss their children, who never came back home. Then the people began to
decrease, their village chief was worried and concerned, he became suspicious of the old mean
bear, so he assigned his good warriors to get rid of him, but they too had disappeared until not
too many were left. They were all afraid of the mean old bear. Concerned and worried, the chief
would smoke and pray for help every day, just any help to get rid of the bear. And then one
night while the chief smoked and prayed for help, he heard a tiny little voice saying: "Oh,
Chief, I can help you get rid of the bear." The old chief looked around, but could not see
anyone. "Where are you, and who are you?" asked the chief. "I'm here behind your ear, I'm a
tick," answered the tiny voice. But what can this little tick do to harm the bear, for he is as big
as a mountain, thought the chief. "But what can you do, the mean bear is so big and powerful?"
he asked. "Just leave it to me," answered the tick, who was out of its wits to get rid of the mean
bear. Maybe this tiny tick had some power, so the chief gave permission. That very same night
the tick reached the bear, and climbed inside his ear, and began biting with all its might. The
mean bear began to scratch his ears. Within three days he was going crazy, by the fourth day,
his head and face were bloody, he was out of his mind, running around the plaza like crazy.
Finally, he ran down the edge of the mesa, and jumped down the deep canyon, thus killing
himself, his guts bursted open.
The chief and the people were very happy, and repaid the tick by roasting the old man bear for
the tick to eat off for the rest of his liff, and so the people continued their humble way of life
happily ever after.
This story goes to show us the small too can move mountains with faith and courage.
Environmental Action November 11, 1972
"This earth is sacred"
The following letter, written in 1855 was sent to President Franklin Pierce by Chief Sealth of
the Duwamish Tribe of the State of Washington. It concerns the proposed purchase of the tribe's
land. Seattle, a corruption of the chief's name, is built in the heart of Duwamish land. The letter
is printed courtesy of Dale Jones of the Seattle office of Friends of the Earth. The Great Chief
in Washington sends word that he wishes to buy our land. The Great Chief also sends us words
of friendship and good will. This is kind of him, since we know he has little need of our
friendship in return. But we will consider your offer, for we know if we do not so, the white
man may come with guns and take our land. What Chief Sealth says, the Great Chief in
Washington can count on as truly as our white b(others can count on the return of the seasons.
My words are like the stars - they do not set.
How can you buy or sell the sky--the warmth of the land? The idea is strange to us. Yet we do
not own the freshness of the air or the sparkle of the water. How can you buy them from us?
We will decide in our time. Every part of this earth is sacred to my people. Every shining pine
needle, every sandy shore, every mist in the dark woods, every clearing and humming insect is
holy in the memory and experience of my people.
We know that the white man does not understand our ways. One portion of the land is the same
to him as the next, for he is a stranger who comes in the night and takes from the land whatever
he needs. The earth is not his brother, but his enemy, and when he has conquered it, he moves
on. He leaves his fathers' graves, and his children's birthright is forgotten. The sight of your
cities pains the eyes of the redman. But perhaps it is because the redman is a savage and does
not understand...
There is no quiet place in the white man's cities. No place to hear the leaves of spring or the
rustle of insect's wings. But perhaps because I am a savage and do not understand--the clatter
only seems to insult the ears. And what is there to life if a man cannot hear the lovely cry of a
whippoorwill or the arguments of the frogs around a pond at night. The Indian prefers the soft
sound of the wind darting over the face of the pond, and the smell of the wind itself cleansed by
a mid-day rain, or scented with a pinon pine. The air is precious to the redman. For all things
share the same breath--the beasts, the trees, the man. The white man does not seem to notice the
air he breathes. Like a man dying for many days, he is numb to the stench.
If I decide to accept, I will make one condition. The white man must treat the beasts of this
land as his brothers. I am a savage and I do not understand any other way. I have seen a
thousand rotting buffaloes on the prairies left by the white man who shot them from a passing
train. I am a savage and I do not understand how the smoking iron horse can be more important
than the buffalo that we kill only to stay alive. What is man without the beasts? If all the beasts
were gone, men would die from great loneliness of spirit, for whatever happens to the beast also
happens to man. All things are connected. Whatever befalls the earth befalls the sons of the
earth.
Our children have seen their fathers humbled in defeat. Our warriors have felt shame. And after
defeat, they turn their days in idleness and contaminate their bodies with sweet food and strong
drink. It matters little where we pass the rest of our days--they are not many. A few more hours,
a few more winters, and none of the children of the great tribes that once lived on this earth, or
that roamed in small bands in the woods, will be left to mourn the graves of a people once as
powerful and hopeful as yours.
One thing we know which the white man may one day discover. Our God is the same God. You
may think now that you own him as you wish to own our land. But you cannot. He is the Body
of man. And his compassion is equal for the redman and the white. This earth is precious to
him. And to harm the earth is to heap contempt on its creator. The whites, too, shall pass--
perhaps sooner than other tribes. Continue to contaminate your bed, and you will one night
suffocate in your own waste. When the buffalo are all slaughtered, the wild horses all tamed,
the secret corners of the forest heavy with the scent of many men, and the view of the ripe hills
blotted by talking wires, where is the thicket? Gone. Where is the eagle? Gone. And what is it
to say goodby to the swift and the hunt, the end of living and the beginning of survival.
We might understand if we knew what it was that the white man dreams, what hopes he
describes to his children on long winter nights, what visions he burns into their minds, so they
will wish for tomorrow. But we are savages. The white man's dreams are hidden from us. And
because they are hidden, we will go our own way. If we agree, it will be to secure your
reservation you have promised. There perhaps we may live out our brief days as we wish. When
the last redman has vanished from the earth, and the memory is only the shadow of a cloud
moving across the prairie, these shores and forest will still hold the spirits of my people, for
they love this earth as the newborn loves its mother's heartbeat. If we sell you our land, love it
as we've loved it. Care for it, as we've cared for it. Hold in your mind the memory of the land,
as it is when you take it. And with all your strength, with all your might, and with all your
heart--preserve it for your children, and love it as God loves us all. One thing we know--our
God is the same. This earth is precious to him. Even the white man cannot be exempt from the
common destiny.
________________________
BACKLASH ANTI-INDIAN LEGISLATION
1. HJR 1 Meeds
Creates off reservation Indian Treaty Fishing Rights commission to buy out trade right.
2. HJR 206 Dingel
Gives the states powers to regulate hunting and fishing outside reservations by Indians.
3. HR 4169 and identical Senate Bill 842 by Cohen and Muskie
Extinguishes Maine Indian titles to lands under treaty.
4. HR 9175 Cunningham
To provide Washington State controls for all Indian hunting and fishing off reservations.
5. HR 9736 Cunningham
Prohibitions of commercial sales of Steele heads trout by Indians across the United States.
6. HR 9906 Walsh
Extinguishes New York Indian titles to land under treaty by ratifying cession treaties.
7. HR 9054 Cunningham
Complete and final TERMINATION OF INDIAN PEOPLE
8. HR 9951 Meeds
Tribal Government Water Rights
9. HR 9950 Meeds
Tribal Government Civil Jurisdiction of Hunting and Fishing Rights.
10. Senate Bill 1437 Criminal Code Reform Act of 1977
(A revision of the Major Crimes Act of 1887) Senator Kennedy and deceased Senator
McClellan.
Petition
This petition supports the filing of an appeal to obtain a hearing at the United Nations General
Assembly and further action by the Hague World Court regarding the gross violation of the
North American Native Indian Human and Religious Rights of which the case of the Hopi is the
most urgent. Please refer to "Native American Equal Opportunity Act" (Congressional Record,
Proceedings and debates of the 95th Congress, First Session, Vol. 123, No. 144, Sept. 16,
1977). This petition is sponsored by the World Congress of the New Era, held in Florence, Italy
in February, 1978. Please return to: United Earth Fund, P.O. Box B, Camp Meeker, California,
95419.
Name
Date
Those of you who wish to help circulate this petition could, using the above format, make as
many reproductions as needed to reach as many people as possible. If you are an organization, a
movement or a periodical/newspaper you could, if you wish, substitute your name for the
"World Congress..." and, thus assuming sponsorship, send out the petition for your members to
sign. For further information on this petition please contact Allan and Catie Licardi, United
Earth Fund, P.O. Box B, Camp Meeker, California 95419.
Return to Techqua Ikachi Index
Return to Techqua Ikachi Home Page
The shield symbol with its four
circles in four quadrants means:
"Together with all nations we
protect both land and life, and
hold the world in balance."

Issue Number 14
PREVIOUS WORLDS, PRESENT TIMES, AND DECISIONS FOR THE FUTURE
The beginning of Human history has always been a disputed question. So it has been with the
origin of the Hopi. It is a question we need not dispute, for it might bring confusion, knowing
that other cultures are closely related to what our ancient fathers passed down to us long ago.
We believe their testimonies are clearly explained, for their knowledge and wisdom describes
the origin of time, a time when man made his first mistake in the previous worlds. We look
upon our ancient teachings as a guideline used in order to avoid a downfall for our mistakes.
We have learned that through our conduct we can accomplish good and bad deeds. The old ones
say that we have gone through at least three world catastrophes and each world was destroyed
by the same error in man.
Suppose a catastrophe happened today or tomorrow, what would you do or say?
The story we are about to tell may only be a legendary tale, but one does not have to look very
far to find that this story is real. In the past our ancient ones lived at a time when people were at
a highly civilized stage, greed and corruption were at their peak of controlling the so-called
"lesser grade of man." Leaders and priests were branded with a disgusting evil, it was a time
when people disregarded the Great Laws. People did as they pleased, they ignored the advice of
their leaders. This was a time of sorrow and frustration, for the leaders loved and cared for the
people as children. They warned them of the danger and tried many times to guide them on to
the right road and repent. There were many violent signs in the sky and earth given by nature.
This was ignored with laughter and answered that these things were only seen by lunatics who
wanted to create an obstacle of fear for those seeking pleasure and wealth .
Immorality and the greed for material gain continued to flourish, disrupting life for those who
wished to live in peace according to the laws of the Creator.
The Great Spirit had been watching the hearts of all Humans. Failed by His warning to the
people, He too was frustrated, sad, and felt betrayed, for His laws and instructions had been
forsaken. It hurt Him to think that His own creation had turned against Him. He called together
His servants of God, the controllers of the Earth and Universe. "What will it be?" cried the
Creator sadly. "My children on Earth have betrayed the sacred vows they made with us. They
now live beyond all bounds, ignoring all advice from their leader to correct themselves and get
on the rightful path." The Gods were grieved, their hearts filled with sorrow and compassion for
the wickedness of man, but they could only admit to the wrongs committed by the people.
"The time has come! We will punish them and re-people the Earth with Humans of good
hearts!" They cried and cried. The Great Judgment began, the sky darkened the great wind
began to howl, birds and animals were first to sense the danger of truth. All creatures fled in
search of refuge, to the mountains and even to the cities. The people laughed in wonder at the
strange behavior of the animals. The Earth and sky grew darker, the wind grew stronger and the
God of lightning lit the sky, sounding a loud thunder call. The twin warrior Gods at each of the
Earth's axis released the great water serpents, and cracked the Earth releasing the fires beneath
the crust. Lightning, thunder, wind, and hail struck the people, and in awe they watched the
stone of their houses and great temples crumble, falling on top of them. People panicked
through the ruined streets, some ran to the priests, begging, "Oh, great ones--please help save
us, we will reform!"
"We have warned you many times," they replied loudly, "Nothing can be done now, the time
has come for you to depart, but you all deserve one last thing: take your riches and your wealth
and go down!"
The scenes of the catastrophe were full of a frightening terror. The streets were strewn with
ruin, corpses killed by falling debris or fear. It was not over--Nature opened up with its full
force and the Earth swallowed everything in its wake.
The catastrophe ended. The Creator's plan had been fulfilled. Spider-Woman, God of Wisdom
and Knowledge, had withdrawn all her power. Those still alive had lost all reasoning and
senselessly crept on all fours over hills and valleys. Some stumbled into cracks in the Earth,
though still alive, their spirit was dead. They attacked each other and ate each other like
animals. After many moons the water cooled and reseeded the Earth. The brightness returned
and the Earth was re-peopled with righteous ones who were saved for the purpose of carrying
on the Creator's plan.
This story is a glimpse into the past. The future? What do you think? Do you want to be
banished from the Earth, by the same patterns as our ancient ones? We hope not, but we are
now at that time period related...maybe there is a way of correcting our faults. There must be a
way!!!
HOPI IDENTITY--A SACRED SYMBOL
We here in Hopiland always find ways to keep ourselves occupied throughout the year. The
seasons have their own way of keeping us busy and happy with Ceremonials, field labor, crafts
and much more.
All this continues, in spite of the never-ceasing encroachment of white-man's culture, the ever
growing restrictions of their mind-bending laws which have begun to grind down the Hopi
traditionals' strength and morale. The New Movement of the New Age no longer respect true
leadership; they rule and do what they see fit without the consent and guidance of their head
leaders. To the people of the New Movement, we're considered trouble-makers, dividers of
people and obstacles of progress.
We must carry on our purpose to protect the laws of nature and spirit which is our highest
priority. Perhaps some of the New Age people understand our position but others think that
what they're doing is harmless. We think they are destroying the link between Nature and Man.
The signs of warning are evident in many parts of the world. They had better consider the signs
of this summer, if it means anything to them.
The harvest, we fear, will be very small, for we have had very little rain all summer long, the
land and crops are weary as we are. We can only watch what winter brings. The spring will be
drier if it doesn't snow. At the same time, the feed will be scarce for the livestock and wild
animals in the coming winter months.
There are always things of concern and we must look upon these with open minds and hearts.
Unless your focus is on personal enjoyment and the persistence to kill the Golden Goose, ignore
the laughter and lack of care of others, and place your attention on why we are concerned and
down-hearted. First, all things are rooted to the Earth spiritually. While on our migrations we
rooted our shrines into the Earth. Our villages, people and surroundings are all rooted with
shrines and have been since we decided to settle permanently, in accordance with the
instructions of the Great Spirit. These markings are our claim and guardianship over this land
for the first inhabitants placed here long before Columbus "discovered America." The truth is
that he was merely one of the first Bahannas who saw the shores of our land. All things have an
identity, it is important for man. To Hopi, identity is a sacred symbol, an emblem. by which we
know who we are, our proud possession for the survival of our future generations. That identity
must not and will not fade away.
Our identity can be recognized several ways around the world depending on the race and the
tribe. Hopi is recognized by his language, customs and culture. Even the style of our hair and
construction of our houses is important. Changing these ways would dim our survival, for our
long lost white Brother might decide not to return.
Sadly most of us here have forgotten or lack this knowledge, so gradually our villages are being
destroyed by the construction of white-man styled houses. The construction of these houses has
been prompted by the Tribal Council under false claims that the Hopis are in grave poverty. We
deny the claim and reject the project. As usual the boastful and the super rich take no heed but
do know how to scramble with their bureaucracy to take advantage. This thing is wrong! No
doubt this story will be looked upon as a great step forward, or it could be seen as a great step
backward -- a fading of our identity and independence, by ignoring the wisdom of our head
leaders.
Our readers can compare our present situation with the ancient ones, our chances for survival
are not yet gone. There is always a group of people who survive to carry on. The difference lies
in that the ancients did not know about nuclear warfare, and today's big powers have more
powerful weapons and have exploited many secrets of nature and used them wrongly. The Gods
do not allow the secrets to be known unless for the benefit of all living things. When the end is
near we will see a halo of mist around the heavenly bodies, four times it will appear around the
sun as a warning that we must reform and that all men of all colors must unite and arise for
survival, to uncover the cause of our dilemma.
Peace will then come, unless man-made weapons strike first. We must remember that in all of
man's history Peace has never been accomplished through battle.
WE TOLD YOU SO
Not long ago there were many natural springs running through Hopiland. Hopis knew all their
locations, so they could drink on long journeys. Hopis always had water, enough for themselves
and even some springs supplied flocks of sheep and other animals. As usual, a Bahana from a
government agency was sent to Hopi to make a proposal. This time it was to develop our
humble springs. He told us enthusiastically that by his methods we could produce more water.
The religious leaders shook their heads saying that it is not good, for it would disturb the great
water serpents who would then stop the water from flowing. "How foolish" thought the agent,
and persisted to seek other Hopis more willing to cooperate. He explained his ideas and soon
he had converted enough people to allow the development of the spring to take place. Many
years later we find our springs drying up and others giving less water.
Time passed and yet another agent was sent, this time with a proposal for windmills. He assured
the people he would pump the water from deep drilling made inside the earth, and that they
would never run out of it. The leaders once again shook their heads, "No good," they said,
"drilling will pierce the great water serpents and cause them anger, thus drying up more
springs." Again the agent thought "How foolish they are," and thinking very hard, an idea came
to him that he would ask the Hopi stock owners, seeing that they had money tied up in their
animals and would not refuse.
So the windmills went up and more springs went dry.
It was about this time when a new government was being formed, the so-called "Hopi Tribal
Council." They were ready to tackle the world. The Peabody Coal Company's stripminers came
and introduced themselves with a proposal to stripmine the Black Mesa.
In their youthful folly, the Puppet Council readily agreed to the proposal and the money
involved. No one bothered to seek the blessings of their elders.
Deep wells were drilled and hundreds of thousands of gallons of water went into use daily to
transport the coal to distant places. There were many protests by the chiefs but all in vain. The
Council and Peabody Coal Co. affirmed that the drilling would not hinder any environment. The
chiefs shook their heads sadly and said "The mother Earth is being raped. You are destroying
the sacred shrines and the great water serpents. What will they do?"
"Why fuss? Your claims are a hoax," replied the Puppet Council, "The old ways are long gone.
This is the New Age.''
On this day 3,456,000 gallons are still being pumped daily. Years later some of the windmills
and springs began to go dry. The water shortage became a problem, especially in the
modernized homes of the Tribal Council, Kykotsmovi. In their outrage they made attempts to
stop and gain control over the Peabody Coal Mining Company's continuous use of their water.
Laundromats are hurt and the new latrines must wait until every member of the family has use
of it to flush. Behind bushes and boulders could be less painful, and cheaper, but the Health
Dept. won't allow it. O.K., so the Tribal Council are still figuring out what to do about Peabody
Coal. And so we write: We told you so...
PETITIONS CALL FOR REMOVAL OF SO-CALLED HOPI LEADER FROM
OFFICE
Winslow, Az., Thursday, October 12, 1978
Petitions calling for the removal of Abbott Sekaquaptewa as Chairman of the Hopi tribe are
being circulated throughout the reservation. The chairman was arrested in Phoenix, Arizona on
September 19 after police vice squad officers said he offered an undercover policewoman $40 to
have sexual relations. Chairman Sekaquaptewa, 48, of Oraibi was charged with soliciting an act
of prostitution.
The petition, which has apparently been signed by many residents of First Mesa, reads: "We,
the undersigned members of the Hopi tribe including Kikmongwis and other religious and
village leaders, do hereby demand that Abbott Sekaquaptewa be fired and permanently removed
as tribal chairman of the Hopi tribe because of the extreme disgrace and embarrassment he has
brought upon the Hopi people. His conduct in Phoenix, Arizona on or about the 20th day of
September, 1978, has resulted in the filing of criminal charges against him by the Phoenix
police. His conduct is absolutely contrary to that high standard which must be followed by a
person who seeks to represent the great Hopi tribe. He is therefore unfit to hold any office."
Many residents of First Mesa, including a spokesman, Ned Nayatewa, chief Of the village, and
four representatives to the Tribal Council, are calling for the removal of Sekaquaptewa. Oswald
Frederick, the Governor of New Oraibi, and three representatives from that village are
apparently in agreement. The representatives from First Mesa and New Oraibi number seven to
the total of 12 Tribal Council members. There can be no quorum if two delegates boycott the
Council and continue their stand against the tribal chairman.
Hopi Tribal Council law states that a two-thirds vote of the Council is needed to remove the
Chairman from office. A press conference was held at First Mesa in regard to the petition.
In addition to the petitions being circulated on the Reservation, others are being circulated to
Hopi people living off the Reservation, in Phoenix, Parker and Albuquerque.
WILL THE PROBLEMS BE RESOLVED BETWEEN
TRADITIONAL HOPI AND PROGRESSIVE HOPI?
The situation with Abbott Sekaquaptewa remains to be settled after his case is through. Many
questions will arise and even some demands will be made to meet with the people's
satisfaction. The Tribal Council can reform to a certain degree, but many problems will linger
on, because the government and Bureau of Indian Affairs will still be directing business with
the Puppet Council. The Traditionals claim that what the Council has been doing has not been
in accord with their Constitution and there have been many shades of dishonesty involving
monies and true authority. The long-awaited interest to uncover the books and records kept by
the Council can now be challenged by the Traditionals. No doubt some Councilmen will defend
the records from being exposed, especially if they have become involved with dishonest
dealings. There will surely be much political coverup.
Traditionals want the Tribal Council to dissolve, while the Progressives want to keep it intact
because of its source of economy. We like to think of ourselves as an independent sovereign
nation, but we are gradually losing our independence because of the handouts from federal and
state governments. We hide behind what our elders say, that it is no sin to make your livelihood
from the sweat of your brows. But we seem to forget that one is just as guilty of this claim if
using the oppressor's way of life to make one's livelihood. Defeat is sure to come in this way.
Sovereignty means that the Great Spirit has given us authority to care for and control our own
land and resources, practice our own religion and cultural belief, govern ourselves in accordance
with the great laws without outside influences, and to conduct our own affairs within our
community and social structure.
Sadly we are forgetting the aspects of our purpose by depending more on white man's system of
economy. Working our land for our nourishment is becoming secondary. It's no wonder our
ways or life are getting off balance and our independence is waning. Are we forsaking our
highest laws or are we fooling ourselves not to carry on for the future of our children yet
unborn? Our founding fathers have suffered much so that our sovereignty will remain.
News briefs for our readers to think about:
Committee on Progress here in Hopiland are inducing Hopis with sweet promise to install all of
Bahana's modern "conveniences" into Hopi's homes for free or at a very low cost... with "no
string attached"? The fine print between the lines are kept secret to divert the Hopi, driving
them into the debt of materialism.
On August 11, 1978, President Carter signed into law the "American Indian Religious Freedom
Act; 5J-res-102." No doubt many of our sisters and brothers are rejoicing because the resolution
is well written; however, traditional Hopi see some vital passages are excluded to maintain our
lasting survival.
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The shield symbol with its four
circles in four quadrants means:
"Together with all nations we
protect both land and life, and
hold the world in balance."

Issue Number 15
Who is right--Who Is wrong--
This is a report of the outcome of the meeting between the Traditional Hopi and the so-called
Hopi Tribal Council. The challenge to investigate the actions of the Hopi Tribal Council were
foiled again by Chief Nayatewa of 1st Mesa village by his change of mind in endorsing all his
representatives in favor of the Hopi Tribal Council. This after his promises to follow the
religious leaders. His firm stand with the other leaders would have had great impact upon the
Tribal Council establishment. No explanation was given for his action.
We point out that each village is independent from all other villages. That is to say, each
village has its own method of government. So we have dismissed this as a village matter and
their own decision to be under the Tribal Council.
In addition, the 1st Mesa (Walpi) have accepted the Bahanna's system of blessing ever since the
Bahanna appeared on Hopi land. So since (they) have some dealings with the B.I.A. and the
Tribal Council this move was expected and it has not affected the efforts of the traditional
leaders to bring out the truth about the wrong doings and cover ups of the so-called Tribal
Council.
After four unsuccessful efforts to get together with some member of the Tribal Council and
after our efforts have been ignored by the Tribal Chairman and Vice Chairman, we have
realized the truth of our ancient words; that we will meet with may disappointments, that our
communication through words will not reach the hearts of our children. This will mean that
Bahanna's curse is at work.
If this meeting had gone through as planned, with both sides cooperating, this would have been
worthwhile. The plan was to have an informal meeting, like a family affair. Each side would
have an equal time in translating and explaining the provisions in the Hopi Claim settlement of
five million dollars and all the conditions and effects on the Hopi tribe. This way we hoped to
pinpoint who is right or wrong in their understanding. Of course, there will be questions on
other subjects which we feel are being imposed upon us. If whoever represents the Tribal
Council is open in their truthfulness and honesty, we will understand that we have learned
something of value from both sides.
In one of the meetings, Supt. Alph Sekakuku (Hopi) from the B.I.A. Hopi Agency attended. For
his benefit the provisions in Docket 196 were reviewed and the award money is accepted. He
made no comment, so our only hope was that was that he understood the situation and would
remind the council to reconsider. A few weeks later he made his statement in the tribal
newsletter like a master politician. He explained the claims award money and he says that the
claim settlement adoption was satisfactory with 229 voting in favor with 21 opposed, with no
undue influence. We think this a very small margin when over 2000 Hopi are involved. What
about over 1000 opposed by signed petition-which they have ignored. This he forgot to
mention.
He went on to state his view of traditional Hopi, we quote:
"The Hopi traditionalist faction has always objected to the authority and actions of the Hopi
Tribal Council, the Hopi Agency and the B.I.A.
The opposition has again arisen recently on the Hopi Claim Settlement. The settlement on
Docket 196 does not involve the sale or giving up of Hopi land, or the disposition, leasing, or
encumbering of any tribal land or property. The settlement can have no effect on the Hopi
tribe's existing interest in the land or the uses to which the land is put. The Hopi tribe did not
forego claims for land in the settlement of Docket 196. No claim for return of land was
authorized in the case. As an interested Hopi tribal member, I attended their meeting on
12/29/79 and can state with certainty that their opposition will not be confined to the Hopi
Claim Settlement. They have and will continue to confuse it with other issues involving the
former Joint Use Area, Natural Resources Leases, Their interpretation of sacred Hopi religious
concepts, personalities, and other non-related issues. In my opinion, meetings of this nature
cannot possibly have any positive results for the benefit of the general Hopi tribal membership.
I would be willing to call a public meeting for the purpose of explaining the Hopi Claim
Settlement."
Right now all we see in Supt. Sekakuku's statement is his true self and that he has no love for
what he called the "traditional faction," nor for any Hopi who opposes the Tribal Council. In
Bahanna's terms he must be racist and prejudiced. His proposed public meeting can only be for
the purpose of mind bending, to sway some stray followers in his favor. Well, most of us can
do anything for bread and butter, so they say. The elected few can lead the masses by their
noses for the benefit of a few. This is the Bahanna system that we are trying so hard to avoid.
Good Day.
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The shield symbol with its four
circles in four quadrants means:
"Together with all nations we
protect both land and life, and
hold the world in balance."

Issue Number 16
NOTE:
When a Hopi is ordained into the higher religious order, the Earth and all living things are
placed upon his hands. He becomes a father to all. He is entitled to advise and correct his
children in whatever way he can. Together with the other religious leaders they decide the
destiny of their children.
With the arrival of Bahanna (white race) the old natural order of our Great Creator began to
diminish rapidly. Not only in Hopi land, it extended to all parts of the world. We all are to be
blamed, for we are abusing our Mother Earth by our mindless actions and by our irresistible
urge to better our way through our own inventive thinking. We have forsaken the warnings of
our ancient fathers, gradually leading ourselves to ruin. We all should hang our heads in shame.
What we say will pain most people, but we hope it will help them to understand themselves
and reverse their ways toward better behavior for the good of lesser man and for the survival of
our world for coming generations.
But first allow us to speak of our honorable fathers, the Ancient Ones, who have passed on and
whom we have not forgotten. We continue to this day to honor them through our religious
duties. It will be up to our readers to decide, whether or not our claim of the ancient words is
assured. However, we have faith and trust that these words are true. We have learned and
believe that one cannot communicate with Nature unless your existence and behavior are in
harmony with the will of the Great Spirit, that he who knows his part will also find his way in
the future.
Long, long ago, before Bahanna appeared on this land, our Ancient Fathers were the masters of
all spiritual knowledge because they dedicated their lives to the laws of our Great Spirit, and our
Great Creator. Every part of their bodies and minds was filled with wisdom and truth. they
knew and understood the balance of Earth and Nature and Life. They could see into the hearts
of men and into the future of mankind. They knew the function of the earthly body and the
heavenly body, of the forces controlling the relationship to Life and Nature. They knew man's
actions are powerful, so powerful that it decides the future of man and earth, whether the great
cycle of Nature will bring forth prosperity or disaster. So for thousands of years we have lived
peaceful lives accordingly, avoiding those things which will destroy our good ways of life.
Yes, our Ancient Fathers were masters of all spiritual knowledge and judgement for they were
ordained by the breath of our Great Creator. Commissioned to bring forth the great orders and
teachings in the name of the One superior of all. He from whom the prophecies and instructions
were handed down to us as a guideline to live by on earth.
So it was predicted by the prophets, that one day we would encounter the presence of people of
other races with ways different from our own. That they will erect their own kingdom upon our
land, they will pose as goodhearted. Their words will be charming and they will multiply like
ants. We must not be deceived by them for the vines of their kingdom will spread throughout
the land diluting and dissolving everything that gets in its way. We must be cautious and not
covet or adopt any of their ways, for it will forever be a curse upon our nation.
As foretold the vines emerged and expanded West, North and South, causing sudden changes
throughout the country. Tragic events developed, causing unrest throughout the land. Among
the Native people they came with great ambition and force, they came with the belief of
themselves as a super-race. The origin of their belief escaped their minds. Their lust was only
for wealth and to claim our land as their own. They used treachery, cunning and false promises,
they did cruel deeds. We see their hearts are full of hatred. They have no understanding, they
rape and slaughter our women and children to amuse themselves. We see their senseless actions,
the fumbling of hands, a curiosity in thinking and knowledge that seems to know nothing. They
have a forked tongue, two faces, two hearts both black and white at the same time. As their way
of life unfolds we need none of it, our Ancient Fathers were right in their words.
The beginning of the new age of the prophecies of tomorrow have begun to unfold before our
eyes. It was said, among Bahanna the people with the Cross will appear on our land. They will
be kind and helpful with good hearts. Beware, for they will be the instruments of Bahanna's
kingdom who will seduce you into forsaking the laws of our Great Creator. The wicked of our
people will join their flock to clear their sins, but this will be in vain.
The new government order will be established on our land, our own people with short hair will
take positions in this government disguised as the ear and tongue for our Nation. They will also
be the tools influenced by the Bahanna's kingdom. They will, together with the Cross, help
fulfill the desire of Bahanna to take over our land by diluting and dissolving our beliefs and
traditional culture. The Hopi land will be their last target, the test of survival for the Natives of
this land. If we weaken and fall, the extermination will be completed by Bahanna's kingdom.
To this day we are shadowed with deep sadness. Our attempts to communicate with the
Bahanna government have failed completely. Our words of honesty and truthfulness did not
move the Bahanna, it seems he looks at us as creatures of the past, so-called stupid savages,
smelling creatures who don't know how to develop the land. It seems the Bahanna has no
understanding, their thoughts are entangled like cobwebs where nothing grows, where only
destruction grows.
The Bahanna do possess high knowledge, they construct mighty tools, they drill into our
Mother Earth and move mountains. They make mighty weapons and fly into the air like birds
creating fear and terror in all around them.
We don't think they believe in their Gods, their priests, their Bible. As a whole they do not
have religion. We do not need any of that. We are satisfied with the order of our Great Creator,
whose light does not blind us and does not lead us into confusion. Instead His light brightens
the road, so that we can absorb its great wisdom and live like humans. While the Bahanna are
destroying our world by their inventions they are blinded to such an extent that they do not even
know their own origin. We do not make fun or mock the Bahanna, what we say is only a
reminder of their past, the terrible damage they have done to the minds of just people on this
land and other lands which can never be repaired with all their wealth. We need none of that.
Perhaps there is still time, this land to live on under the laws of our Great Spirit and our Great
Creator. These are the things we desire. We are very sad for our life of today, it is heading
down the direction you have created for us, the tide is gathering and the high tide which sweeps
us away may not be far off.
The time will come when from the earth will arise a mystic fog which will dilute the minds and
hearts of all people. Their guidelines of wisdom and knowledge will falter, the Great Laws of
our Creator will dissolve in the minds of people. Children will be out of control and will no
longer obey the leaders, immorality and the competitive war of greed will flourish.
Few will abide by their beliefs and their attempts to transform darkness into light will be in
vain. A sudden eruption will explode within the mist of their follies, this will be within or of
other lands and will creep over the earth. Then men will destroy each other savagely. The
period of this age will close by the gourd of ashes which will glow brighter than the Sun. The
earth will turn over four times and mankind will end up in the lowest level of darkness where
they will crawl on all fours forever. Then the spirits of our Ancient Fathers will return to
reclaim the land, they will mock the lowly man for he will no longer deserve or be worthy of
the land. Only those who are obedient to the guidance of the Great Creator's laws will survive.
If it is the will of the Creator, if the earth is totally destroyed by the willfulness of man, the true
sister and brother will give a rebirth to recycle the earth and renew its life.
A SUMMARY OF A PETITION FROM THE HOPI RELIGIOUS LEADERS
After many decades of oppression upon our own land from the U.S. Government and the so-
called Hopi Tribal Council, (an establishment we have never endorsed), we, the Hopi religious
leaders, and the people from all the traditionally governed villages, rise to challenge, through
non-violence, these most cunning oppressive forces. At our gathering within our Kiva over our
sacred pipes, we have made a decision to unite and stand together to challenge the movement of
the so-called Hopi Tribal Council toward destroying our Traditional leadership and authority.
We ask all our people and those elsewhere to support our move. We are assured our stand is
based on truth. We bring this before the people to make them aware that we have been
deceived. Therefore, the so-called Hopi Tribal Council members are unworthy to be the leaders
of the Hopi Nation. They do not participate in Hopi ceremonial functions, the important factors
which motivate the powers of the Hopi, thus they lack the wisdom and knowledge necessary to
lead the Hopi in spiritual ways. Because of this we demand several things which must be
carried out . The most important are:
1. That the so-called Hopi Tribal Council cease their activities and planning operations.
2. That a full investigation be made into their cover up of their activities, dealings and wrongs.
3. That the Tribal Council's lawyer, Mr. Boyden, be discharged from his position.
4. That Mr. Boyden's activities be fully investigated.
At this writing, the so-called Hopi Tribal Council is at a standstill with the support of only
three non-traditional governed villages while seven Traditionally governed villages support the
Traditional leaders. None of the village Chiefs have certified their representatives, therefore the
Tribal Council cannot function according to their Constitution which calls for a full quorum.
The Traditional Hopi leaders are now in an advantageous position to have their demands met,
that is, if the other institutions cooperate. But, as foretold, they will be cunning and we are
aware of it. This is all we can say at this time.
LOOKING BACK TO OUR PAST
Let us suppose you are Bahanna or even a young Hopi, puzzled about the Hopi Traditional
Society their behavior and their attitude toward Bahanna's ideals by their resistance to adopt
their system. To make more clear understanding into the Hopi world, we will take you back just
a little before Bahanna appeared on Hopi land.
Now, you will be the character, so just imagine and pretend you are one of the Hopis. You are
yet at the tender age of about five or six. You live in the Northern part of what is now called
Arizona. The village where you live is atop the mesa, with houses built of mud and stones. You
have a family, consisting of mother, father and others that makes your house whole and
complete.
You love your home because from there you can see the endless desert with its mesas and
yonder mountain reaching into the sky. You love to look at the sunrise and sunsets with prayers
in your heart for your need and protection. At sunset you give thanks as, like your father before
you, you were taught by your elders.
All throughout the yearly cycle, your village is filled with magical activities during evenings--
laughter, drums, singing and clacking rattles. If it is a summer evening, you, together with your
sister or brother, lay beside your mother and father on the rooftop, enjoying the sounds of
activities. Now and then you ask your father about the stars and the moon. He points out to you
certain stars, their names and meanings. At the end he sings you into deep sleep. During winter
evenings, storytelling is at its best. It is grandpa or grandma whom you favor because they do
not scold you. Their tales might be about anything--some funny, some sad, some scary, some of
history, history of your peoples' past. You learn not to be like the bad coyote who does stupid
things. Rather you want to be like people in the story, good runners, hunters and those who did
good deeds.
Your uncle comes some evenings. You are afraid of him because somehow he always learns of
your mischief and reminds you to be good. You remember that on two or three occasions he
poured cold water on you, for looking into the Ceremonial Kiva when you were not supposed
to and for other mischief. So you behave when he is around. You all gather around the fireplace
and he talks about prophecies origins of clans and The Great Laws that we have bequested. If he
is relaxed and in a good mood he may end up with a short tale. Sometimes you don't like to
listen because he always tells the same thing over and over. But you brave it out and sit there
like a good little child, with your old blanket wrapped around your head.
You are too young to know that your uncle is planting the seeds of Wisdom and Knowledge
inside your body and mind.
The daylight hours can too be very enchanting, all the year round. All the do's and dont's are
laid out by your parents. If you do your best to go by the rules, your uncles will be sure to
know about it. If you are a girl you help your mother around the house, or you can play with
your Kachina dolls with other girls, and play house. If you are a boy you can play with your
bows and arrows or explore the edge of the mesa--but be careful not to touch any sacred things
or dangerous animals or plants. Often you accompany your father or grandpa to their fields.
You did not do much but by their happy faces you can tell they are very happy that you came
along. They will point to different plants, insects and animals, their names and functions for
you to learn. Little did you know that you are learning and becoming part of nature. Then there
are other parts to your world--the colorful dances and sacred ceremonials, the sounds of drums,
rattle and turtle shells, which are not yet clear to you. However there are special days you love
best--that is when your Kachina Friends come into your village with their gifts of Kachina
dolls, bows and arrows, and other toys and food for you to eat. Sometimes the clowns will
accompany them who will do many funny things to make people laugh and be happy.
As always you love their songs and dancing, their colorful customs and their colorful antics and
you love their movements. Your mind is yet tender to know what their songs and movement
means.
When there would be winter month for sacred ceremonials, those observing the religion would
spend hours in the Kivas. You would miss your father and grandpa because they sleep and eat
there and never come home. You can't wait till they come home and tell stories again.
So one early morning at dawn, your mother awakens you to walk the path of cornmeal toward
the rising sun. There you will ask for blessing and pray for the good health and long life. You
do as told which makes you feel good. Not forgetting your Kachina friends, you pray for more
toys.
These are only a glimpse of your past world, your short experience as Hopi is starting to take
root that will stay with you, no matter what changes in the future and your memories will linger
on.
The next issue we will enter the world of Bahana, and the disruption of Hopi by Bahana.
TRADITIONALS THWART COUNCIL
We would like to make a few comments in respect to the article which appeared in the puppet
press, Qua' Toqti, December 6, 1979. We do not wish to sling mud, only to correct some
lopsided statements directed at the Traditional leaders concerning Chief Ned Nayatewa of 1st
Mesa Village.
The paper claims that we, the Traditional leaders, instructed Chief Nayatewa not to certify the
new representatives from his village. This statement is misleading. Here we will make it clear.
We called him into our meetings, for it is a Hopi customary system for Hopi officials in high
office to meet when a problem arises which concerns the whole Hopi Nation. This system has
been practiced by the Hopi for many years before Bahanna came.
The question in this case was only a few words which can mean many things, "Where do you
stand?" This means on religious beliefs and instructions and other requirements which one must
vow to obey and follow when the power of authority is placed in his hands. This does not mean
that one leader alone makes a decision. First he must call in his traditional officials who rank
behind him in other duties. If their knowledge blends, then the decision can be justified, so
when these few questioning words were put before Chief Nayatewa, all he said was, "If you, all
the leaders do it and stand behind me, I'll follow you." Two days following he said the same
thing. So there was never an instruction from us, only his own knowledge had accomplished
what he did.
We would like to keep all of our readers informed of new developments in these proceedings by
flyers. Because of a lack of funds for printing, cost of mailing, etc. we ask those who are
interested in following our problems as they happen, to write to us with a small donation so
that we will have a happy reunion once more. It has been a long time but we still have you in
our thoughts for supporting us. This will not affect those who do not want to receive our flyers,
but we will appreciate it if you just say, Hello, so that we know you are still there. Otherwise
your name will be dropped from our mailing list.
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The shield symbol with its four
circles in four quadrants means:
"Together with all nations we
protect both land and life, and
hold the world in balance."

Issue Number 17
A LOOK INTO OUR PAST
In our last issue we let you have a short glimpse into the past Hopi world, when our ways of life
were still stable in purpose. You will now enter the world of Bahanna (white race). The period
when the first Bahanna planted the curse in Hopi land. The result of this curse is where we are
now at this stage. Knowing this, the Hopi refuse to acknowledge the Bahanna's proposals or to
be tempted to raise arms against any foreign powers. The Hopi stand is clear, all that he wants
is to control his own way of life, his land and freedom to practice his own beliefs. Maybe the
Hopi do see into the future so as to foretell the Bahanna's acts which will split the Hopi nation
into two factions, two paths is the true meaning. When this situation finally came to a head one
faction must suffer. Those who chose the original path were punished, imprisoned and finally
evicted from their homes. This is their sacrifice in order to keep to their ways. This is a brief
introduction to the situation so you may find your way around as a Hopi in the Bahanna world.
Please, once again pretend you are a Hopi in your early years, the period when your view of life
is still somewhat blurred. Your home is in the village atop the mesa with a view to sunrise and
sunset, a view to wide desert and high mesas. At night there is the most enchanting view of the
heavenly bodies. Here too is where you will view the first Bahanna through Hopi eyes.
From your uncle's lips you have been hearing a lot about the Bahanna, an elder brother of the
Hopi who was to come someday. You often wondered what he looks like and when he will
come. You did not know that you will have a chance to witness the historical event until the
village crier announced that strange people are coming up to the mesa.
You are told to stay indoors until confirmation is made by the chiefs whether they are friends or
foes. It is best to be cautious. They are believed to be Bahannas. ''Bahannas," you say aloud to
yourself, "What will they be like?"
The announcement did not take long in coming, they seem to be harmless and want to be
friends. With the other children you go out to explore what the first Bahannas are like. At first
you peek at them from a corner and when they come closer you run quickly to the next corner.
By and by you come nearer to get a better look. You hear them speaking a strange tongue.
"Look," you say excitedly, awed by such strange creatures, "Look, their clothing is different."
"Look, they have hairs on their faces like dogs!" Very weird things happen that really astonish
you, as you look with wide eyes, one of the Bahannas takes out his glaring eyes and puts them
back again after wiping them with a piece of cloth. Another pulls off the top of his head and
replaces it without a show of blood. "They must be witches," you think to yourself.
The Bahannas have with them a black box with one bulging eye. They connect legs to this so it
stands up and then their behavior becomes very strange indeed. They flap their hands like birds
wings, with other hands they offer you some kind of objects. They motion the objects are to
eat. You are too shy to come close so they toss a few to you. Naturally you grab for them.
They toss more and more and soon you all scramble to grab more than the other children
resulting in some friction among you. All during this time you notice one of the Bahannas is
always behind the black box with his head covered. You do not understand, it is only your fun
that matters. You do not know that the first seed of the curse is sown by the Bahannas.
As time passes on the scouts for the more ambitious Bahannas have exploited the Hopi. From
now on the life of the Hopi is one of tension and fear. In spite of this the yearly life cycle
continues according to the Creator's plan. Before long the Bahannas make a proposal to set up a
school to teach Hopi a better way of living. Hopi leaders oppose these plans on the basis that we
are satisfied with the Hopi way of life, but the Bahanna persist and build schools near each
village.
Your young mind has not yet comprehended full knowledge so you think it would be
interesting and exciting to go to the white man's school. Perhaps to eat more candies and
cookies and other things you may like. Your whole family is totally against this, your uncle
would often gather all the clan members and preach to all of you how it will affect your future.
He would end up by saying, "If we all turn into Bahanna, the great waves of water will swallow
us all."
Before long the factions began to form, some to stay with the old ways, some to learn the new
white man's ways. It begins to affect the children and some of your friends become your
enemies. The schools open and the parents who agreed to go along with the Bahannas plan to
enter their children of their own free will. Those who oppose do not. Teachers come into the
village to take you and the other children, but your parents and the other parents refuse. The
teacher tells them to reconsider, he will return.
Now you and your sister sleep each night in different places, changing each night so that you
never sleep in the same place twice. Several time you have a close call but you were able to
outrun the Bahannas. They carry guns and shoot after you to scare you into stopping, but you
never stop running.
One morning you come home and your sister is gone. Your mother and grandmothers are
crying, the Bahannas have taken her. Sounds of crying come from the other households nearby
who also lost their children.
One day you walk right into them, the Bahannas were waiting in your house! Your father grabs
you into his arms and the Bahannas try to drag you away, but your father holds you firmly.
There is a struggle and your father lets go only because he was hit on the head by a Bahanna's
club. Still struggling, they take you to the school. They take all your clothes and clip all your
hair off, then they throw you into a tub of hot water and scrub you raw. Now a new kind of
clothing is thrown to you for you to put on.
To keep you from running off, they take you on horseback two days travel away to another
school. There you are given a bed and a blanket and a meal. Not candies or cookies, but
something you have never eaten before. The first few days you are very sad and lonesome, you
cry yourself to sleep. The other children are in the same shape.
In this new place there are many strict rules. You are not permitted to utter the words of Hopi
or you will be punished with a whip. You are expected to be in bed and to rise at certain hours.
There were many more dont's than do's.
After months go by you are taken to another school still further away from your home. Here
you will spend the next four to five years.
* * *
In our next issue we will take you on a trip to the white man's country and give you a glimpse
as to what is happening to our people while you are gone.
WHAT IS THE SOLUTION?
What can we do to help our Mother Earth regain her health? How can we stop runaway
technology from destroying her and all life? Has she not provided us with days to live, work,
and enjoy our lives, and nights to rest? Has she not provided us with seasons to seed the land
and harvest its fruits for our nourishment and provided water for our growth? With her love she
gives us life, hope, and dreams of happiness, the mating for all to love one another.
Sadly, since technology flourished, our nights and days become a mixture of happiness,
sadness, illness and anger. That which we call bad or good, that which spreads negative
thoughts of love and hatred, near and far, blinds us to see what is beyond. With words of peace
and human rights nations are stock-piling weapons of war. The greed for natural resources
creates friction among nations, retaliations, marriages to richer or stronger nations for better or
worse until death do us part. Whom to love or hate? Masses of life in a heap, confused and
frustrated waiting with fear for what will leap upon them, peace or upheaval.
It was said, when man on earth loses sight of the Original Purpose and begins opposing the
universal laws of the Great Creator, he will face and experience many problems in many forms.
To mention a few: wars, changing climate, man-made or natural catastrophes, and finally moral
breakdown. Here we bring out what our behavior is succeeding in accomplishing. Through our
research in analyzing the theories of several religious sources of knowledge and prophecies we
find these sets of facts related to one another. This is confirmed by scientific study for those
who tend to shun spiritual beliefs. In order to create a better understanding we will briefly
compare the concepts of Hopi and Bahanna spiritual knowledge.
At the time of creation, the Great Creator made the earth to be inhabited with life, but it was
empty and covered with water. So He created four assistant Gods to help put the world in
order. A God of lightning and thunder, a God of knowledge and wisdom, and the twin brothers,
Poqonghoya, God of hardness, and Palongwhoya, God of sound. Together they created life and
earth. With their powers they rotated the
earth, thereupon the water rushed to each pole, the land appeared and at both poles the water
was solidified into ice. The twin gods were given the duty of keeping the world in proper
rotation by sitting atop the water serpent to keep the poles in a stable form of solidity. They
must not release the serpent, only a little now and then, in order to warn man of his
recklessness and disobedience, then natural catastrophes will occur. If mankind fails to heed and
goes beyond bounds the water serpent will be released and the water will cover the earth and
swallow us. That will be the end of this age as well as the beginning of a new age.
The following are concepts of Bahanna, a few scriptures of the Bible prophecies along with
short interpretations:
Genesis 1:9 "Then God said, let the water under heaven be gathered together into one place and
let the dry land appear. And it was so." Interpretation: By the command of the Great Creator,
earth was formed and water parted from the land.
Isaiah 45:18 "For thus saith the Lord that created the heaven. God himself that formed the earth
and made it to be inhabited, I am the Lord, and there is none else."
Interpretation: The Great Creator has created heaven, earth and life. He inhabited the earth with
life and for this purpose He gave instructions of a life plan and laws, which only He can give.
Matthew 24:7-8 "For nation shall rise against nation and kingdom against kingdom and there
shall be famines and pestilence and earthquakes in divers places."
Interpretation: I will box your ears for acting childish, fighting for what is not yours. I will try
and refine you with much suffering and sorrows.
Job 38:8-9-10 "Or who shut up the sea with bars and doors when it breaks forth as if it had
issued out of the womb. When I made the clouds and the garment thereof and thick darkness as
swaddling band for it. And established My decrees upon it and set the bar and door."
Interpretation: The Great Creator said, "I have planned for this day when man forgets his
purpose and goes against My laws. I have reserved the water in the form of ice and snow for
My own use as a weapon for punishment on the day when mankind gets out of control. The
Judgement Day."
Daniel 9:26 "The end thereof shall be with flood."
Interpretation: "You do not deserve to live on this land which I made for you, I will regenerate
the earth."
What shall be the signs of the coming end of this age? This question is on the lips of many.
Sadly the unfoldment of the signs are not pleasant. We turn now to the studies of scientists,
geologists, and other groups. Their reports say that the earth is warming up, causing high water
in the South and low in the North. There is a report of sinking lands and disappearing islands at
the southern tip of South America and elsewhere. They think that changing climate could be the
cause of droughts in some parts and floods in others. Cold and hot spells are occurring in new
patterns so that vegetation is also affected. Corn is now being raised much further north in
Canada. The time may come when citrus fruit can be grown there.
New insects, animals and birds are appearing in different places as old habitats disappear,
supposedly they are in search of their own cultural environment. If one or two things were
involved there might be some explanation, but when every phase of life, sea, earth, and air are
feeling the same changes there must be something happening. Scientists believe the earth is
tipping southward, because the melting ice is lessening the weight at the North pole. Their
report says the ice is melting alarmingly because the earth's temperature is rising degree by
degree as a result of pollution, due to the billions of tons of carbon-dioxide put into the earth's
atmosphere from internal combustion engines and the tons of fossil coal burned for power in
factories and homes. They call this the greenhouse effect which traps more heat in the earth's
atmosphere, averaging from one to three degrees a year. This in turn may melt vast antarctic ice
fields, raising the ocean level 170 feet or more and flooding much of the land. That is, if
nothing is done to correct or control the heat buildup. Chunks of ice weighing thousands of tons
which have accumulated for thousands of years will break off and slide into the sea which
would cause the ocean level to rise to new heights. Scientists predict this may happen in about
three or four years from now.
But this is too slow for the technologists. Dropping the powerful A-bomb would speed the
melting of the ice. They say we might defeat the communists by this act of war, or vice versa,
but there is no power of man which can defeat the threat of flood. When God releases the
surplus water, only God can stop it.
Is there a way of preventing this catastrophic upheaval of the earth? Will we dismiss it as a
hoax and continue on living as before? This is up to us, but we should not forget the future of
our children and those to come. We may be helpless against the powerful technologists and
people in high places, but there must be a way.
$5 MILLION CLAIM HEARING
Since the Land Claim Commission awarded five million dollars to the Hopi tribe on the land
deal, Hopis have been undecided what to do with the money and are in disagreement whether it
is a land sale or whether the funds have been awarded for wrongs done.
Several fruitless attempts have been made by the Hopi traditional leaders to meet with the Hopi
Tribal Council about this question, all of which were declined. Instead Supt. Alph Sekakuku
conducted his own five million dollar hearing on March 11, 1980. None of the traditional
leaders attended because of his slanderous remark in the tribal newsletter, "That they think it
will be useless to attend his meeting because of his racist attitude."
On the agenda was the question, "Have the Hopi people sold their land as claimed by some
people?" He says the winning answer was NO from the crowd of approximately 200 persons.
Actually few agreed, so we are informed, because there were so many who remained curious
and undecided.
His theme, "It is like paying (a) fine for something that you have done wrong." "Because," he
says, "that is what the U.S. Government had been guilty of." He claims that the Hopi tribe,
under the Hopi Tribal Council, has owned the land under Indian title, (who gave them the title?)
for half of the 19th and the 20th centuries. We wonder why? The Hopi Tribal Council was not
around then and was not really organized until the Commissioner granted official recognition
December 1, 1955. The traditional Hopi government has been organized for thousands of years
before the Bahanna came, so actually we, the traditionals, have more right to control our own
land than the Hopi Tribal Council.
The following is an interpretation of Docket 196 of the Land Claims Commission by capable
lawyers:
"Accepting the money for the claim will have the same legal effect as selling the rights to the
land. This is so because accepting the money will mean that the Hopi will no longer have any
right to the land for which the claim was made.
"According to present U.S. law, payment and acceptance of an award made by the Indian
Claims Commission is a complete bar to any other legal action to recover the land for which
the claim was made. This is stated in Sec. 70U of the law, 25 USC 70U.
"The claim made in the Indian Claims Commission was for the taking of Hopi land, among
other things. To say it another way, the claim asked for money, that is, for the value of the Hopi
land. This can be seen by reading paragraphs No. 8-19 in the claim petition. The five million
dollars award settles and puts an end to any claim to the land itself. This award is not simply
compensation for past wrongs.
"In paragraphs 20-22 of the petition the lawyers make what is called an 'alternative' claim. In
those paragraphs they take the position that the land still belongs to the Hopi, and that the claim
is for depriving the Hopis of the use of the land. But as explained above, the claim also takes
the contrary position, saying that the land was taken and making a claim for the value of the
land itself.
"Accepting the award will settle and put an end to all the claims in the petition, including any
further claim to the land itself."
In view of the opinion poll on Docket 196 of the claim petition, we feel it is time to ask our
readers to give their opinion on what Sec. 70U really means. If possible consult your lawyer if
you are in doubt. Because of limited space only 70U is put before you. You need not sign or
address, only initial and include your state or country, unless you want to include your complete
address. Because of disturbance and interference with our mail, send registered, certified or by
other means by which it will be sure to reach us. This is urgent, accepting the money means
losing our land.
OPINION POLL
I fully understand and acknowledge the Sec. 70U of the law, U.S.C. 70 printed below. Indicate
how it will affect Hopi by marking (X) in the box.
70U Payment of claim after final determination; adverse determination as bar to further claims.
(a) When the report of the Commission determining any claimant to be entitled to recover has
been filed with Congress, such report shall have the effect of a final judgment of the Court of
Claims, and there is authorized to be appropriated such sums as are necessary to pay the final
determination of the Commission. The payment of any claim, after its determination in
accordance with this chapter, shall be a full discharge of the U.S. of all claims and demand
touching any of the matters involved in the controversy.
(b) A final determination against a claimant made and reported in accordance with this chapter
shall forever bar any further claim or demand against the U.S. arising out of the matter involved
in the controversy.
____ The award is simply a compensation for past wrong by the U.S. Government. It will not
affect any right to the land. Comment:
____ The award is not simply a compensation for past wrong. It will also extinguish all claims
to the land for Hopi forever. Comment:
Name or initials _____________________________________________________
Address ___________________________________________________________
(Please copy and give to friends, clubs or organizations.)
Mail to: Techqua Ikachi
P. 0. Box 174
Hotevilla, AZ 86030
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The shield symbol with its four
circles in four quadrants means:
"Together with all nations we
protect both land and life, and
hold the world in balance."

Issue Number 18
Hopi Traditional Village presents their case in Holland's Tribunal
With much regret we delayed this issue, our apologies to our readers. Sometimes one must
make a decision between two vital objectives. We decided to bypass our newsletter for a time
and respond to an invitation from Holland's Fourth Russell Tribunal in order to present our case
before the international jury.
We prepared two cases, the general problem in Hopi land and a special document in reference
to Hotevilla Traditional Village. We did this because of the different philosophic concepts and
self-governing bodies of each village. We took this step because we feel and trust that they have
similar purposes and goals to reach. We hope this move will not hinder the traditional concepts
and efforts to resist the oncoming encroachment into our land.
At this time we are aware there are many people who are curious and anxious to know the
outcome. If we shall succeed or fail. This we cannot predict or be boastful about, for it is like a
seed put into the earth, whether it will bring forth a good harvest or whether we will face
famine. We must be patient, for now all we can say from our viewpoint is that the gathering
created deep strong feelings. We hope that it will bring a good harvest.
To our understanding the purpose and aim of the Tribunal is that it is a foundation, consisting
of non-government organizations of different nations focusing on the rights of the native people
of South and North America: To further the observance of human rights, the rights of the
Indians to have their own tradition, language, culture, and territory, without interference from
outside sources. That the governments of the countries and the tribal governments within, (as
well as any opposition) must respect their own constitutions and cease their violations of human
rights and the autonomy of all the indigenous people so they will be free to seek their own self-
determination. That colonization, exploitation and extermination must stop before all the
aboriginal natives, the guardians of land and life, disappear from the face of the earth.
Upon these bases, the Tribunal's effort is toward mobilizing public opinion and to arouse a
consciousness of the Native problems by means of publicity, both on a national and
international level. The documents will be made available to or will be sent to the world's
governments, institutions of higher learning, and others including those accused. The effort is to
awaken and increase the pressure of public opinion, to make the problems known on a larger
scale in order that they may be called to the attention of the various political and authoritative
organizations.
The Tribunal was well attended by representatives from different countries. One can feel the
atmosphere of sacredness and honor among people with the same problems and the supporters
who care and are dedicated to the Almighty, the Great Creator.
For several days after our case was presented before the international jury key questions were
asked of witnesses and experts for confirmation before the jury. Oppressed minorities of many
countries have their cases heard. All cases had these factors in common: oppression,
exploitation, extermination, genocide, etc. The accused or representative government
institutions were also invited to be present in order to have a chance to present a clear
understanding to the jury and the people in defense so that everything can be brought out into
the open. Sadly, none appeared to challenge the charges brought by the Native peoples. We will
bring out more information in our next issue, the outcome and the resolution.
We have a hard struggle ahead, the opposition is very strong and has no mercy. For over half a
century the official Federal policy has been to assimilate the Indians by every available means.
First, to attempt to outlaw the tribal religion and replace it with Christianity as the official
religion. Then compulsory boarding schools were established for indoctrination without much
success so the Federal policy toward Indians changed to fostering the Indians through economic
development, modern conveniences, health care, religious freedom, cultural autonomy, tribal
self-government by election through denouncing the village leadership as a governing body.
In their folly some took the bait claiming this was payment by the Government for making use
of our land and resources. It makes sense in some ways, but to set an example Hotevilla Village
has, over the years, refused to be lured, maintaining their stand.
Research by scholars finds and regards Hotevilla Village as a special administrative problem
because of their past. There are constant reminders of force and tension built up by persistent
pressure by the Government which has caused them to cast themselves into an unyielding mold.
They maintain that they have committed no crime, only to live in their own ways. This is true,
but equally trues is it that Traditional leadership is based on moral, non-violent, religious
beliefs with respect not only for their own people, but for all land and life, rather than based on
prestige and the power to dominate. To stray from this code of laws would destroy the Hopi
way. Therefore acculturation is not the solution for the problems in Hopi land.
We don't know what the future holds for us. As a byword, we will wait perhaps four days, four
weeks, maybe four months, perhaps even four years. Whatever this seed produces, success or
failure, our course must change.
Men of 1st mesa, the Deputies or Renegades who were ordered
by the Hopi Indian Agency to cause disturbances in Oraibi.
In our last two issues we took you on a journey through the Hopi world, before and after
bahanna came into Hopi land. During the period when order within Hopi land was disrupted by
western ideas as foretold. We led you through this journey in an effort to give you a clear
understanding of what consequences the Hopi will face if we forget our ways and allow
ourselves to be diverted into other life designs that are not ours. In fact, this is what has
happened to the Hopi. Only a handful who have refused to accept the new ideas have suffered
prompt consequences at the hands of our own people.
Now let us continue with your journey as a Hopi. You recall only months ago you walked the
mesa top where your people live. It is a great feeling to do as you wish, unafraid, to play and
dance with children of your own age.
You have grown up quickly during all the confusion. You begin to pick up the realities of life as
your thoughts return to your elders and the knowledge of prophecies, the pattern of life set for
you. You want to run away because of your fear but you also want to see it through like a brave
Hopi. You realize your people are helpless too, you are all in the clutches of bahanna.
Many things have happened during your captivity, you have learned to accept the demands that
come your way. One morning after early breakfast you and the other boys and girls are dressed
in extra clothing, with blankets and sacks of food you are loaded on wagons. No one has told
you where you are going but everyone is excited to be going on an adventure after being
cooped up for several months.
All that day you travel without reaching your destination. It is cold with patches of snow on the
ground. You huddle together to keep warm with what little covering you have. You and the
other older boys run and walk beside the wagons to keep warm. You have the urge to run away,
but you realize you could not escape the guards on horseback. Shortly before dark you are
stopped to make camp. Cold, tired, and hungry, the older children are told to gather firewood.
You are happy that you can do something to get warm and you feel pity for the younger
children who are in tears. Finally you are fed and allowed to warm yourself near the fire.
Sleeping is almost impossible in the cold but somehow you make it through the night and are
ready to continue the journey the next day.
Late the second day you hear a shout and look off into the distance where you see smoke, your
spirits rise, maybe you are nearly there. It takes another three hours to reach the place just
before dark. As you ride through on the wagon you see that these are much bigger houses with
many windows and lights. Many people are walking around who look like the first bahanna you
saw.
Now you find yourself in a very strange place with roads of shining metal, upon these roads are
strange monsters. Monsters who breathe through the top of their heads and have one glaring
eye. monsters that howl like coyotes and hiss and grunt like giant snakes. These things were
long and moved on wheels like wagons. You are told to get inside the belly of one of these
monsters through a doorway and you do so reluctantly, trying to control your fear.
Once inside the monster you are surprised to find it is comfortable and warm with seats for you
to sit on. The bahanna who is going with you is nice, she gives you and the other children sack
lunches and some sweet drinks. After two hard days travel with little sleep soon everyone is in
deep slumber.
The next day you awake to find yourself in a much larger place with taller houses than you
have ever seen before and many more bahannas. You are taken to a place which will be your
home for the next five or more years. There you are separated from the other children, bathed
and given clean clothing, a bed and a schedule for all the things you are to do. From now on
your life is a mixture of loneliness and happiness. You are always under watchful eyes. No
longer can you dance and sing your own way. No longer can you see Katchina dances in the
Kiva, no longer can you go exploring the mesa tops.
As time passes on you begin to adjust yourself to the new conditions by taking part in the
activities. Soon you no longer think much about your country and people, the ceremonial
dances or helping your father and grandfather in the corn fields begins to dim in your mind.
You no longer speak your own language. During the five years or more in captivity your mind
has slipped into bahanna concepts. You dream of the future with better and easier ways of
living. Working the fields has no future, the bahanna ways seem much better. You can have
electricity and water right in your own home. Why live the old ways, carrying jugs of water and
wood to store in the barn on your back for the long distances you remember having to do as a
child. Now that you have learned a trade and will be making a lot of money you plan to buy
many good and beautiful things you have seen in the big stores. You even think about moving
into town and owning your own home. That would certainly make you the envy of your people
and your friends.
Unknown to you, about this time the crisis in your land has become critical causing much
unrest and friction. Continually the children are taken away by force to schools by the Navajo
and Hopi renegades under instructions from the agency. They act without mercy in dealing with
your people causing much disturbance and distress. Because you have by now spent so much
time with bahanna you would not understand why your people have made a firm stand to suffer
for you and your future. You could not understand that bahanna and your corrupted leaders have
planned deliberately to destroy the minds of all the children as Hopi. It has worked and you and
the other children are the victims. In our next issue we will show you how the victimized
children accept bahanna ideas and concepts and become traitors to their own people. Later one
will discover that his people were right. Through his own experiences in exploring the inner
cities and towns he realizes the false values of the bahanna and denounces the bahanna system
to defend his own people.
COMMENTS ON AN ARTICLE WHICH APPEARED IN THE PUPPET PRESS
Apparently the puppet Hopi Tribal Council are to be a dominating government over the land.
Once again a crunch to belittle and degrade the Traditional leadership structure. This notice may
not sound good to both Traditional and progressive circles. The article is misleading.
NOTICE
"The Hopi Tribal Council has the responsibility to supervise all use of the Hopi partitioned
lands. There are no recognized clan, village or individual holdings in Hopi partitioned lands.
Permission for grazing, farming, homesteading and other uses must be obtained from the Hopi
Tribal Council."
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The shield symbol with its four
circles in four quadrants means:
"Together with all nations we
protect both land and life, and
hold the world in balance."

Oraibi, 1898
Issue Number 19
LOOKING TO THE PAST
Hello, we are here after our long absence. Want to go on a journey through the Hopi world?
Remember in our past issues we took you through the period just before and after bahanna
came to our land? You were still a child, still free to roam the mesa tops and the valleys with
the cornfields which nourish your people. Sadly this freedom ended when you became a captive
of the bahanna and were sent far away to school. Your Hopi pattern of life was put aside while
you had to follow the rules of bahanna. There you forgot the rules and pattern of life set forth
for you by the Great Creator.
As the times passed in captivity, you grew to young manhood and learned many things the way
white people do them. You were taught a "trade" by which your captors said you would tackle
the world and earn your living. After five years you were released, free to go home to your
people. You now have great plans for your future; you will work for bahanna and make lots of
money. With that you can get what bahanna has, all the beautiful things you see in the stores,
may even buy a lot and build a house on it like the bahanna.
On your return to the village your family receives you with joy, admiring how you have grown.
Now you can help with the fields and stock. Now you can participate in the ceremonials.
You notice many things have changed in your absence. People seem older and there are new
additions in the family. The most obvious change is that you have arrived in a different village,
different surroundings. You are told that they had to move to the new place while you were
gone and start out a new life after their old village had become corrupted. They did this in order
to keep to their Hopi ways of life and not adopt the bahanna ways.
You are dumbfounded, confused, as though the world has fallen on your future plans. You stay
and help your family, but there are always nagging thoughts. Working the land, herding, the
rituals, slowly drift from your mind for they have no value like money. It is the money that
buys nice things. Your life seems empty. After a year you make a decision to leave for the
white man's world. Your family resents this but permits you to go with some warnings and
advice. You are grown now and it feels good to be on your own.
Before dawn you leave with some food, a jug of water and a few of your belongings. Your
father and uncle have also given you a few dollars. Being a good runner, you reach the nearest
town by sundown.
It is a good feeling to get away from the old dead village. By contrast the town is filled with
excitement and the promise of the life you have been longing to live, an opportunity to make
lots of money. You treat yourself to a big hunk of ice cream and the cookies you missed so
much. You learned to like them very much during your captivity and they were not part of
village life.
You now look for work and find it is not so easy in this small town so you decide to go to a
larger city. You hop the freight and after two days travel find yourself in the biggest city you
have ever seen. Being a beginner, you don't know what to do and are lost. During the day you
look for work, willing to accept anything. The first thing you realize is that what you were
taught in the bahanna trade school has no value. The money you had is gone so you sleep in
parks and alleys. Soon you get so hungry that you start to depend on picking scraps from the
slop cans.
You are too timid to ask anyone for help and no one comes forward to help you. It was not
possible for you to know that this was the depression, that everyone was looking only for their
own survival.
One morning you are picked up by the police for sleeping in someone's hallway. Scared and
confused, you are asked many questions. You are taken to a place you later find out is the
Salvation Army. There you are bathed and given clean clothing and the first hot meal since you
hit the big city. There they arrange for you to help on the farm.
On the farm you meet people like yourself, without jobs, without skills. There you work picking
vegetables and fruit. It is hard work, but at least you have something to eat. Those you work
with are very nice and live together in shacks nearby. Together you pool what little money you
earn to get food. The vegetables and fruit are free to eat. This is where you learn many things
you were not taught in school. Among other things, you are introduced to alcohol and "women
of profession." You are having such fun that you forget about your goal of making lots of
money.
Before long, this life loses its attraction and you begin to feel self pity for your failure. You
want to return to your people but you are too ashamed and embarrassed to face them. One day
you just pack up and leave. Once again you hop a freight and in a couple of days you find
yourself in the small town you left behind over a year ago.
The frustration and depression drop from you, it is a good feeling, now you are near your home
land. The land you know now is rightfully where you belong. You have learned a valuable
lesson with your own experience. Bahanna's world has false values, what you learned in school
and elsewhere did not help you to make lots of money or fulfill your dreams.
Back in the village you are accepted without question despite your unsuccessful adventure.
Within a year you are initiated into a higher order. You now realize the elders were right in
advising you to learn inner wisdom and the knowledge of nature and man. It is true, it is
important to protect what the Great Creator has given to us.
* * *
Thank you for coming with us on this journey and seeing through the eyes of a Hopi. Perhaps
you will realize the feeling of despair and uselessness in our hearts while our ways are being
threatened. Thank you - with our blessings.
Yukiuma, founder of Hotevilla--prisoner of 5th Cavalry, U.S.
(Standing to right of uniformed man in center of back row.)
COMMEMORATION
On September fourth, fifth, and sixth a commemoration was held in the Traditional Community
of Hotevilla Village, honoring the late Chief Yukiuma who founded Hotevilla September sixth,
1906. His stand was unique, based on his belief and instruction from the Great Spirit, the Great
Creator.
Against great odds he stood against the power of the U.S. Government and its military might.
His strength was the sacred stone tablet received from the Great Spirit. No amount of
imprisonment, suffering, bribes, or flattery by the great American Nation could topple him from
his beliefs to the end of his life. The spirit of His concept is still alive within Hotevilla Village.
People from four directions completed the commemoration and made it a success. The main
speaker was from old Mexico, who presented the 1848 Treaty of Guadalupe Hidalgo between
the United States and Mexico. A Study was made of the important passages which affect the
Hopi people. The findings were very impressive and will be presented to the Geneva
Conference, September fourteenth through the sixteenth of this year by the Hopi. Then we will
learn the result, the essence of the treaty.
THE CASE OF THE WATER LINE PROJECT
NOTE: We promised to report on the meeting between the Village Water Committee and the
Traditional Religious Leaders. We feel the meeting is not worth reporting. It turns out that our
words and efforts were useless. They refused to listen to our level of talk. Our resistance against
the water line project is based upon the belief-bond between man and Creator and upon the
religious position on which Hotevilla Village was founded.
Why the big hassle over a little old water pipe line into the village? Some of our people ask this
question as do many of the outsiders. This may sound like a small matter, however, to us it is
of great importance. We will explain briefly:
This project was introduced without the approval of the Traditional leaders. We think it is a
shame that these self-proclaimed Village Committee members take it into their own hands to
assume control of the village leadership and village affairs. And to commit the whole village
and its people to the white man's system without consulting the traditional leaders or the
people. By their mindless action they are breaking the commitments made to the Great Spirit,
the Creator, by us and by their own ancestors. Commitments to live in simple and humble ways
made by people who have suffered and are now suffering terrifying ordeals at the hands of the
Government in order that our children and their children to come may walk on the path of the
Great Spirit, side by side.
It was foretold that this portion of Hopi land must be protected and was to be a shelter for
mankind. That it must not be harmed by man.
We wonder, do they read or hear the newscasts each day about widespread natural disasters,
conflicts and wars? Have they totally forsaken the spirit of our ancestors and our Creator?
We feel it is of the greatest importance to carefully calculate our actions and restore harmony
and balance or we all will perish. Since no one can tell what the next day will bring, suppose a
natural or man made disaster strikes today, what will happen? You know all the water and
electric mains will be knocked out first. Many of the dependent multitude of people in big cities
will perish. On the other hand, our village will still be standing with no broken water mains, no
lost electric service. Our wells and springs will still be usable unless the super-powerful gourd
of ashes falls from the sky and the earth and all life will be burned to amber.
At this time we are very desperate. At any time our children will push us beyond the brink.
Then we will be done, our original way of life will close forever. Our worries and tensions
mount daily. Our children have come so far and it seems almost impossible to back away. Hopi
believe we are to be the last victims of the great white forces. It is said if purification does not
come, our Great Creator will take the land back because we do not care for the land and we
don't deserve to be on it. The above subject, to our children, is soundless and has no meaning.
Back to the Water Committee, a little tid bit for you to sleep on. Our joy was short lived. After
all the time and expense, we thought the water project was deactivated. We spoke too soon.
Within a month it soon became active again.
At least Sally Big Pond was forced to resign, or was fired, for being careless in her habit of
writing nasty letters to Hopi Leaders and to total strangers in Europe who support the
Traditionals. She created a situation so unique that it became an international issue which
tarnished the Water Committee and most likely the Government whom she follows. Her co-
worker, M. Lomahaftewa C.D.S. resigned in shame.
The Water Committee made replacements which lasted only a few days. Both were fired for
deceitfulness. The project continues to roll, perhaps leaderless. In the eyes of the Hopi people,
the Water Committee is not fit to lead and serve the village community, as a whole they must
fold. Our misgivings must be considered by all people.
ABOUT OURSELVES
Greetings: Thank you for your patience, we apologize for the delay of our publication and wish
to explain the delay to our readers. Those who have been here will understand the situation.
We are experiencing great strain from the pressures of outside forces, feeling discouraged and
weary while we carry out our sacred duties.
Like many others, we depend on outside help and encouragement which gives us the strength to
continue. We find that we cannot communicate without funds and technology and we would
like to thank all you good people who have given us your helping hands. In addition to the
communications we do many other things which are just as important. We must continue our
ceremonials and tend our fields.
We face difficulties when it comes to writing, handicapped by illiteracy and a lack of
knowledge of grammar. Therefore our message does not reach you as fast as we would like it
to. We regret that often we cannot respond to everyone who seeks information. We place all the
names and addresses of those who write to us on our mailing list, please write yours clearly.
In spite of all the obstacles we are satisfied that we are able to, in a small way, inform the
outside world with our message. We do not in any way compare with other publications.
Consider that we are in a remote area and barely manage to hang on. We have heard that
"Qua'Toqti," the puppet press, has folded. It will be a great loss to the progressives. They
depended much on this press as a tool to put forth their politics and undermine the Traditional
leadership.
We hope that with your help "Techqua Ikachi" will survive and continue to bring the traditional
Hopi message to the outside world.
We thank you.
REPORT OF THE FOURTH RUSSELL TRIBUNAL ON
THE RIGHTS OF THE INDIANS OF THE AMERICAS
The conclusions of the IV Russell Tribunal report in Rotterdam, Netherlands will be available
soon. 72 pages of documented presentations of South-Central and North American Natives.
Since the postal rate has increased, please enclose money for mailing costs if you are interested.
EXTERMINATING THE HOPI TRADESMAN
Once again the so-called Hopi Tribal Council is oppressing one of our members to come to
their terms. This may look innocent while it is directed at only one person, but we believe this
trend will create many difficulties and affect our Village Traditional government and our ways
in later times.
This is Hopi Tribal Council ordinance No. 17 which requires members of the Hopi Tribe to
obtain a license to do business on Hopi land for a fee of ten dollars. If there is failure to comply
with the ordinance within thirty days the Tribal Council lawyers will take legal action. The
accused will be subject to both civil and criminal penalties. Which means closing down the
business and denying the person his rights on his own property and his own land. What's this,
intimidation in order to have their own way and destroy village autonomy forever?
We recommended to the trader involved not to weaken on the basis that Hotevilla Village was
founded under the condition of complete independence. That is to say we moved here to escape
bahanna system of government and to preserve our own traditional government. In order to
avoid involvement with the bahanna system we have refused to endorse any of our members to
represent Hotevilla Village in their establishment, therefore in no way place ourselves under
their domain. Furthermore, we are not subject to their ordinances.
We fear that if we once yield to their terms, other demands will follow. We see this clearly.
Since this case needs immediate attention, let those who support the traditional Hopi write
letters of support to Chairman, Abbot Sekaquaptewa and Chief Revenue Officer, Joann
Masaquaptewa. P. 0. Box 123, Oraibi, Arizona 86039-0123 Phone (602) 734-2441
The person accused under this ordinance is Silas Hoyungwa, General Delivery, Hotevilla,
Arizona 86030. If possible send copies of your letter of support to all three individuals or call
the above number.
A copy of the letter and application is available for your information by writing to Techqua
Ikachi. This could help you gain a better understanding of what the puppet council is doing.
Write for it if interested.
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The shield symbol with its four
circles in four quadrants means:
"Together with all nations we
protect both land and life, and
hold the world in balance."

Hopi maiden with squash blossom hairdress, 1901
Issue Number 20
The time will come to pass when the minds of men will become deluded and the words of the
wise will be ignored. When the influence from foreign sources has taken hold the spirit within
the Native People of this land will wane, perhaps even be destroyed. We were warned of this by
the prophets of old.
The Hopi will be the last target because the traditional ways embody a high level of knowledge
and strong ability to resist. In the effort to accomplish his ends the Bahanna will use many
tactics. As time passes there are increasing signs within the Hopi Nation that the oppressors are
succeeding.
Yes, the Hopi have come a long way, through one obstacle after another. Many of the ancient
prophecies have already come to pass. At this time the Hopi live in two worlds, our traditional
one and that of the Bahannas. We are now at the point where each of us has to make his own
decision as to which world to choose.
Our ancestors were right in predicting that soon dances and music not our own will drown out
the traditional teaching and know}edge of the Hopi. Our long tradition and customs of dress
appearance, hair styles, our traditional sports for children and adults, many things uniquely
Hopi will disappear. Most of our ceremonials will end.
In order to keep our village stable we must keep our thoughts on a spiritual level. This becomes
the most important base for our village to stand on. We must not forsake the laws and
instructions of the Great Spirit, the Creator, from whom we received our teachings and to whom
we vowed to live them.
It has been said that if even only one or two stand firm it will accomplish the good result for all
land and life. If we weaken and fall under the mounting oppression of the Bahanna as we did
when we allowed our land to be cut up and put in writing and sold, then any possibility of
recovery of our Tradition and our land is nil. When all that is ours, all that is Hopi, is taken
away and all our powers of reaching the spirits of heaven and earth are gone, we are dead. We
may stomp our feet to the beat of the drum and sing ever louder when praying, but, sadly, we
will not reach the spirits, the guardian spirits and the producers of food and rain. We will know
then our identity, our spirit power and values have gone. Though we may walk the crowded
streets of our village, in truth, we will be dead.
Now we enter the time of testing which only the Great Creator can confirm. The alignment of
the planets, we were so kindly informed of by the star watchers. The Hopi have expected this to
happen and have been waiting. According to ceremonial tradition following the stars one day
certain stars will come together in a row as has happened thousands of years ago. It is a time of
purifying the land. Changing climate and many catastrophes may occur as we pass through this
stage. What may happen no one really knows.
Although the alignment of the planets does have an exact time, according to legend it may be in
your lifetime, your children's or their children's. But as the time times near the predicted
behavior of the people accurately describes the people of today. Perhaps it is the time to repent
and pray that our earth will not be totally lost. It has been said that this event may bring about
one of two things: destruction or the prosperity to renew the earth to its original
wholesomeness. This much we do know.
******
Stone Racer, Mishongnovi, 1901
Once again let us explore our past. One of the sports which has died out is the "stone race" as it
has been called by outsiders. For those who are unfamiliar we will describe the "stone" briefly.
The stone is made out of pitch, or resin, from the pine tree. It is boiled at a high temperature
and some animal hair is added to hold it together. Dark sand is then added for color and then it
is shaped into a cube roughly the size of a baseball. When the mixture cools it becomes as hard
as stone. The stone can be thrown a great distance with a scoop-like motion of the foot.
The stone race begins on the fourth day after the Bean Ceremonial, (Powamu). Every able-
bodied man and boy could participate, so that each kiva was represented. The race is repeated
four times. Each morning an elder would run from kiva to kiva announcing the race to be held
that day, the old animal hooves around his waist clanking as he ran in the early dawn. He would
complete four rounds, the first to prepare the body paints, the second to commence painting, the
third to dress up, and the fourth round to be on your way to the start of the race. Each Kiva's
members dressed differently. The first race is held in a small circle about five miles in
circumference. Each day the circle is increased until at least twenty-five miles are run.
The enactment of the stone race meant many things. Its chief meaning is the Commemoration of
the Migrations of the Hopi clans by which our land was claimed. The last, the largest circuit
symbolizes the claiming of the whole continent for its Native People and wildlife.
At the time when the stone races were being held the Hopis were good runners and the different
kivas challenged each other. Sometimes the races were for the purpose their Clan mothers and
their father's Clan mothers. At the end, the Kachina racers would come to challenge the men
and boys of the village. It is a time of fun for everyone but still it has a mysterious meaning. It
was as if we used ordinary, everyday language to address the spirit world.
No doubt many of our readers will wonder why this meaningful ceremonial has died out. Let us
say it is because of one aspect of Bahanna's modern technology, the wheel. The wheel which
caused our feet and legs, and our bodies too, to be dependent on being carried by wheels.
Where we once used to walk and run long distances, we now use wheels to reach places both
near and far. We hope you have enjoyed this look into our past with us.
We are aware that many of our readers are anxious to hear about our relations with the Tribal
Council. At this moment we are not certain in which direction the newly elected Chairman,
Ivan Sidney, will lean. We have heard rumors that he is not in harmony with most of the
Council Members, and that in most cases he follows closely the Hopi Tribal Constitution,
respecting the Traditional leaders and Traditional values. The latest rumor was that the hard-
core Progressives wanted him to step down.
We wonder if he will keep his campaign promises by remaining in touch with us. So far he has
defaulted twice by not meeting with us as arranged. We hope that he lives up to his words
before we are forced to use pressure.
The water line was forced into the village this past year, but no hookup has been attempted.
Perhaps President Reagan's program of cutbacks has something to do with it. However, we fear
that the coming warmer days will bring renewed problems.
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The shield symbol with its four
circles in four quadrants means:
"Together with all nations we
protect both land and life, and
hold the world in balance."

Issue Number 21
AN OLD PROBLEM BECOMES A NEW PROBLEM
We were shocked when word came that workmen were beginning something up on the hill part
of Hotevilla land. It was hard to believe and we wondered why we were not notified by
whoever wanted to use the land for some purpose.
Our reaction was not a happy one. We wonder when will people understand us and let us live
in peace. If only they would listen to our reasons. But we know it is useless, we know from
past experience over the years what we can do. The fact is they know we are helpless within
legal terms. Which is to say the bahana's help is in doubt, they know the technicalities which
often bar them from helping us (the traditionals) so they are helpless to act. There is also the
expense involved which is always a drawback in getting a legal defense. The expenses involved
in a court fight are more than we have. No government institution will help us because it is part
of their program to destroy us so that they can do whatever they wish with our land. So in view
of all are the pretensions of those in high places, even to their own race. This in spite of our
ancient teachings that the Creator, the Great Spirit is the highest and in obeying His laws is the
true strength.
Now, you may not know that "Qua'Toqti" the puppet press, has been reawakened by the same
family of Mormons, and Mr. Sekaquaptewa, the former Tribal Chairman. Within a few days it
cried out about the new development. Here we quote in part:
"The erection of a 150,000 gallon water storage tank near the village of Hotevilla and Bacabi
has brought on another round of talk among people trying to understand one another regarding
new services to the village."
Then it continued:
"Hotevilla is resistant to accept such convenience within Hotevilla Village because of a strong
belief that acceptance would mean indebtedness, down the road, to the dominant white society.
This belief is strongly advocated by Traditionalists and their followers."
Percy Lomaquahu states, that this new service will benefit both villages. In regards to the land,
that his concern is (with) future population growth that will expand into the area. The Hopi
Agency, B.I.A. and Public Health have fully agreed to support the project. The Hopi Chairman
will support it on the basis that Hopi people must drink.
During these hectic days we now learn that electric power lines will also be installed in the
village, so we will have many fights on our hands this Spring and Summer.
In an effort to have people understand and also in hope for support we have replied in written
form to challenge the promoter, explaining from their viewpoint why it is wrong. This
document and letters are sent to the various departments through channels and to institutions
and key organizations, both in the United States and abroad. Copies of these documents are
available. Write to this paper.
Subject:
Land--Water storage tank
Percy Lomaquahu
The Sovereign Hopi Independent Nation, Traditional Community of Hotevilla Village, wish to
contest proposed land give-away and construction of a water storage tank made by Percy
Lomaquahu, resident of Hotevilla, Bacabi and the town of Winslow. We hereby challenge his
action on the grounds of improperly assumed authority and land claim for we know that the
document which he drew up is in our opinion fraudulent. On this day March 25, 1982 he was
called to (a) meeting to explain his action to the leaders and people of Hotevilla Villages but
failed to appear.
Those are the grounds on which we challenge him:
1. That he does not hold any rank in village official status to authorize construction of water
storage tank and sharing of land with Bacabi Village.
2. That he is in conflict with Hotevilla's doctrine or traditional code of laws concerning this
land and the situation of Bacabi village also (in) accordance of their doctrine.
3. That his title to the land was not on file in office of Hopi Agency, supposed to be endorsed
by the official of the village and the owner of the land as practiced by progressive Hopi.
4. That he did not receive the authority of Hotevilla leaders to give away Hotevilla land and
construction of water tank.
5. That in any case, Talashongnewa would never have given the land to Lomaquahu and his
brother without advice from Hotevilla Village authorities because Talashongnewa was fully
pledged to Hopi religious code of laws.
6. The land in question, the time the proposal was drawn, 1977, the land was not used by
Talashongnewa nor the large area claimed by Lomaquahu, therefore by the traditional rules it is
being held in common by the Hotevilla village and is not the property of any individual. Bacabi
Village is excluded from this land, on basis that rules and doctrines for the village were already
set, at the time Bacabi was settled by Kewanumptewa, the leader and founder.
7. That none of the documents presented were signed by members of Hotevilla Village,
traditionals or progressives.
8. That Lomaquahu is deliberately interfering in order to undermine the sovereignty of
Hotevilla Village. He is self-proclaimed leader and owner of this land, without any support
from Hotevilla Village. We challenge that the statements made in his documents are all
fabricated.
If Hotevilla allow the water storage tank and well and land giveaway to occur, that land (will)
be lost to Hotevilla. The members of Hotevilla Village who occupy and use the land in this area
will eventually be under the domain of Bacabi Village. We believe that no members of
Hotevilla would want to merge with Bacabi Village, which is a different entity.
Truly and honestly without fear in defending our village autonomy, we the leaders of Hotevilla
Village Independent nation sign our names:
This life cycle is also known as the ceremonial cycle. An ending and beginning, or an ending of
a time and a new life. When this cycle ends we give thanks to our guiding spirits and Mother
Earth for their care. We give thanks for our health and nourishment, for completing the cycle
with all life and we pray and ask for the same during the coming new cycle. We often hear our
Grandmothers and Grandfathers saying, "Thank you. Thank you, my guiding spirit for the care
in making it possible for me to complete this cycle. I wish to be here next year." This
Thanksgiving is not only for ourselves, it includes all life. We must all keep strong and pray
that we all reach the end of this years cycle with good health and peace. Happy Thanksgiving.
So, in 1906 they left. They were the true believers in the words of the Great Spirit, the Creator
carrying with them their most sacred possession, the stone tablet which was their title to the
land and power of authority. Thus Hotevilla Village was founded. There they planted the
spiritual power to keep all life and land and heavenly bodies in balance. The sacred pipe was
passed and an oath of commitment was made to uphold the purpose upon which the village was
based, to protect and defend them from harm.
We know that this is all hocus pocus and melodrama to the Bahanna and the progressive Hopi
Governments. The oath of commitment is not written In words, but it is as good as the written
constitution of the Bahanna. We hope some of you will agree. We know, and no doubt the
Government and Puppet Tribal Council know that Hopi is deteriorating,. Sadly they don't seem
to care.
A BRIEF INSIGHT INTO COIL BASKET AND DESIGN
This is a coil basket symbolizing the road of life. It is called "Boo-da",
meaning some great test which we will experience during our journey.
Hopi tradition says we started our travel from the center or beginning
of life, when life was perfect. But soon we began to face new
obstacles. Small groups of ambitious minded men wanted to change
their ways away from the original path. There were only small groups
at first, but with time they increased to great numbers. Those who
wanted to keep to their original ways became fewer and fewer. Since
mankind has lost peace with one another through the conflict because of the new ways, the
Great Spirit, the Great Creator has punished the people in many ways. Through all of this there
was always a small group who survived to keep the original ways of life alive. This small group
are those who adhere to the laws of the Creator, who keep the spiritual path open, out from the
circle of evil. According to our knowledge we are not quite out of the circle.
The men with ambitious minds will decrease, while the people of good hearts, who live in
harmony with the earth, we will increase until the earth is rid of evil. If the Hopi are right this
will be accomplished and the earth will bloom again. The spiritual door is open, why not join
the righteous people.
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The shield symbol with its four
circles in four quadrants means:
"Together with all nations we
protect both land and life, and
hold the world in balance."

Issue Number 22
THANKSGlVING DAY IN HOPI LAND
"Thanksgiving Day is one of the occasions to which I look forward," said one Hopi elder,
"because it is the day when the whole family comes together. After stuffing ourselves with
turkey, pumpkin pies and other goodies, we sit back and review the history of our ancestors and
cover other subjects we think are important to pass down from generation to generation."
"Maybe other friends and relatives whom we seldom see, will be dropping by from towns and
cities away from Hopi land, wishing us good health. They are usually carrying in or towing
new additions to the family. The children are mischievous, but even so I love them and pat
them. When trouble arises among them taming them can be useless because they cannot
understand my loving words to them in Hopi. I then remember and pity them for losing their
original language before their time. I scold the mothers to use more Hopi language while their
children are growing so we can communicate. Well, I say to myself, our ancient ancestors are
right -- the time will change."
This is the Bahanna way of celebrating Thanksgiving. Hopis do observe Thanksgiving, but not
by feasting on turkey or pumpkin pies.
First, let us go back to the question of how the tradition of Thanksgiving Day originated. It
seems no one has an absolute answer. Versions we have learned from books or were taught by
Bahanna teachers say that the Indians and Pilgrims (a group of white religious people who
landed at Plymouth Rock) feasted together to thank the gods for the food they ate. One version
is that this feast in actuality was a going away party for the Pilgrims given by the Indians,
because they were ready to return to their own land due to hardships, starvation, sickness and
deaths. After the feast the Pilgrims realized the Indians had more food stored than they had
thought so they never left. There are still other versions, but let us add our own.
Our version is more a story based on prophecy, one so long that it would take many pages to
relate. Here we shall briefly outline the tale for you to judge. As remembered by our wise men
the so-called "Turkey Feast" landing of Pilgrims on this continent was a fulfillment of a
prophecy for Bahanna (white men) to come. In this case great care and caution must be taken
by the Indians according to the Great Spirit's instructions. Tests must be taken to screen out the
bad from the good. Are the newcomers in proper order to be accepted by the native people of
the land so that they may settle?
Somehow the Pilgrims must have passed some of the tests. Mainly they were not warlike. They
were well mannered and strongly religious in their duties to the Great Spirit and the unseen.
Their beliefs appeared closely related to the native religion. The natives would readily accept
them but only one thing was lacking. They never asked permission to settle upon the land.
So at the end of four years, perhaps four months or four days as is customary in mystic
counting, the command was given for the Pilgrims to leave.
Perhaps they then met in council and resolved the misunderstanding and were accepted to settle
permanently but not before a resolution was made and sealed with the blood of both parties.
Vows were made, that settlers will obey the Natural Laws of the land. That they would not in
any way hinder the way of life of the natives, and not extend beyond the boundaries of the land
given them to use into land not given to them. So someone is right that actually the Pilgrims
celebrated to give thanks for the land in which they were allowed to settle. Partly the
celebration may have been to give thanks for the turkeys, corn and pumpkin which the natives
threw in which completes the origin of Thanksgiving Day.
Of course we have no written documents to prove that this is true, it is possible Bahanna may
have the documents, but no doubt glorifying the event in order to cover up their wrong doings.
This could be the first broken treaty, this much we know.
We know that most Indian tribes have some form of celebrating the Thanksgiving day with
dances and feasts in traditional ways to give thanks for abundant harvest. Hopi have our own
way of Thanksgiving during this time of the year based on ancient concepts. Hopi believe all
life on our earth lives and goes by life cycles; therefore all must rest and renew for the coming
cycle. Whatever it may bring, either good or bad, in some part rests on man's behavior.
Hopi women and girls, Mishongnovi, 1898
This life cycle is also known as the ceremonial cycle. An ending and beginning, or an ending of
a time and a new life. When this cycle ends we give thanks to our guiding spirits and Mother
Earth for their care. We give thanks for our health and nourishment, for completing the cycle
with all life and we pray and ask for the same during the coming new cycle. We often hear our
Grandmothers and Grandfathers saying, "Thank you. Thank you, my guiding spirit for the care
in making it possible for me to complete this cycle. I wish to be here next year." This
Thanksgiving is not only for ourselves, it includes all life. We must all keep strong and pray
that we all reach the end of this years cycle with good health and peace. Happy Thanksgiving.
VISITOR FROM U.N.
During August we had a dignitary visit from the United Nations. Techqua Ikachi was honored
to have him and his wife in our home. They witnessed the Snake Dance in Second Mesa.
During their two day visit they met and talked with the Traditional Leaders in Second Mesa
village and Hotevilla village. They were very impressed by village life and with the farming
methods.
The enclosed statement we sent to the U.S. Assembly to be read or presented before the General
Assembly of the United Nations.
In October, Hotevilla Hopi made a trip to Frankfurt, Germany where a Spiritual gathering was
held to present their statement and to meet with the Dalai Lama of Tibet to compare
knowledge.
There is still pressure from the B.I.A. and the Tribal Council to modernize Hotevilla Village.
We have had a good corn harvest this year. The crows and blue birds which destroy the crops
suddenly vanished. Only a few can be seen now and then. We wonder why?
Because of tight money everywhere these days Techqua Ikachi will do its best to stay alive.
Please be patient, we will make our best effort to bring you our message whenever enough
funds are available. Thank you and good day.
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The shield symbol with its four
circles in four quadrants means:
"Together with all nations we
protect both land and life, and
hold the world in balance."

"Our dear corn mothers sleep - rest."
(Corn stacked for use during the winter months.)
Issue Number 23
HELLO AGAIN after our long absence. This was due to many things including our duties in
serving all life and Land through our ceremonials. In the following are some little insights into
some of these duties.
First of all, we thank all our interested readers who have given us the encouragement and
strength to continue to bring our message to the people. We thank you for the contributions
towards publication. Sadly, it is not easy for us to write to everyone and give our sources of
information because we are so short-handed. In short, we wish to thank everyone with our
thoughts and blessings.
In our last issue we spoke a little of the origin and meaning of Thanksgiving. It must be
understood we spoke only of its origin in this land. We know that other lands have their own
ways of celebrating Thanksgiving.
Two moons have passed. Let us go back to the sacred month Ka-mu-ya (December) when the
father Sun has reached his winter home and then begins his journey back to his summer home -
Bahanna call this the solstice. The Hopi Soyal ceremonial is performed and the germs of seed
are planted within the mother Earth's womb. The Hopi believe the Earth is a living Mother to
all life and nourishes all her living children. This planting is done with ritual and blessings in
order for these seeds to form normally and perfectly.
The month demands respect, happiness, and cheerful wholesome words must be spoken. There
must be no disturbing loud behavior or running. No digging of the ground is permitted. This is
the time to sit back during the cold nights and tell tales of the past, of our history and to review
the divine laws the Great Creator has given us. It is a time to review the conduct and attitudes
of people. This is also the time when plans for the coming year are made. The priests in the
kivas pray for prosperity in food, health, happiness, and for protection against evil for all land
and life. The Kachinas visit to bring happiness and joy for young and old. The Kachinas' bring
the rain of loving care upon the corn fields and deliver our messages of desire to the Rain Gods.
The Creator, nature, and spirits, controllers of movement, plan both good and bad for the
coming year depending upon the behavior of mankind. They say that even the wicked and the
witches plan a scheme to destroy the morals of people to part them away from the Creator's
divine laws in order to lead them to self destruction. This has been a glimpse into the sacred
month.
In Pa-mu-ya the water month (February) the Kachina, the messengers between the Hopi and the
cloud spirits now come to bring food and happiness to both young and old. This part is
activated by the religious groups--by the religious and spiritual leaders of every phase of the
ceremonials. No ceremonial is complete without the proper leaders, the religious priests.
One can hear the boom, boom of the drums, the sound of rattles and turtle shells throughout the
kivas if one is fortunate enough to be in one of the villages. Now the seeds within our Mother
Earth begin to stir into life with the blessings of the people and the Kachinas. This is a time of
social dancing for both sexes, singing and dancing for happiness and prosperity.
Po-wa-mu, the purification, will now put things in order. A perfectly healthy environment is
required in order to receive the new life seed into the world. The purification ceremony is
performed which cleanses away the impurities upon Mother Earth.
The rest is very complex and sacred and also closely guarded. We hope you have followed us
up to this point through your own spiritual guidance.
On the 16th day the new life comes into our world, it comes in the form of food (bean sprouts)
which symbolize that our labor and prayers have borne fruit. From each kiva the Kachinas
deliver the new food to each household. There are gifts of bows and arrows and rattles. For the
girls there are Kachina dolls and rattles to bring joy and happiness. During the day many
visiting Kachinas go through the village repeatedly to bring more gifts and spread happiness
among the children. This continues until sundown. This is not the end of the ceremonial. More
singing and dancing follows from midnight until dawn. These dances are different and unique.
The dancers are lined up according to age. The youngest are the beginning of the movement
from the center, through the middle of the dancers, to the end. The movements, which are
repeated until the song ends, symbolize the life cycles of Life and Earth. The rebirth of new age
to old age. That this life must continue on the Earth, continue its cycle from season to season.
Should we forget and stray from the great laws of the Creator we all will face the end of time.
A New Age will appear as all civilizations disappear. This will be the consequence if, through
our recklessness, we continue to abuse the Earth and so do not deserve to have the use of it.
Then a new age and new life forms will appear to make the Earth bloom once more.
It is the duty of the Hopi to keep all cycles continuing. Would any open minded thinking person
permit our way of life to die in the midst of civilization? Does anyone know how our way of
life may be saved and protected from harm?
ENCROACHING ELEMENTS
Could this be the symbol which the elders have predicted that will appear one
day? It is now clear that our elder's words have come true. We were told to be
cautious and alert. That along the way we would meet a white race of
"misunderstanding" who would encircle us with claws like an eagle. This race
will bide their time until the right moment arrives. Then they will clutch us
tightly with all our land and resources and will rule us forever. There will be no escape.
What can we say? Sadly, some of us have forgotten the guidelines for defense which have been
passed on to us by our elders. Our actions have become so reckless and mindless that we have
adopted the system and life style of the Bahanna.
The people who have become involved in the HUD housing operation units are now aroused
through finding trouble on their hands. Many obstacles now have to be hurdled. There is a risk
of losing their homes and land because certain legal matters drawn up in the contracts were not
made clear to them when they accepted the houses built for them. There are restrictions by
which their homes can be lost making it possible for rich outsiders to purchase them. Their
view now is that they were deceived by the promoters who were backed by the BIA, the
Government and the Tribal Council. Their demand now is for those who created this problem to
explain. We wish luck to those who have got themselves caught in the claws of Bahanna.
Perhaps they may yet find a way to release themselves.
Our elders were right to resist and oppose what came their way from the Bahanna. With this in
mind let us focus one particular village, the last stronghold of the Hopi people. It may well be
the last stronghold of all Native People on this land. This village was founded in 1906 by Chief
Yukiuma after the split in Oraibi.
Hotevilla Village has a long history of resistance ever since the beginning of Government
Agency occupation on Hopi land. This history is filled with the suffering and sorrow created for
the Hotevilla Hopi by the Agency and the Government troops. The Navajo and other Hopi
villages have also shared in this abuse. We did not turn to violence or weapons because we are
Hopis, the peaceful ones. Instead we used our knowledge and wisdom in opposing the Agency
demands. We knew that if we resorted to violence or the use of weapons that this would be the
cause of our downfall. We would be conquered and perhaps have to sign a treaty. Whatever
treaty we made would not be fulfilled by the Government, that we know.
The Hotevilla Hopi accepted and endured all the punishments demanded by the Government.
The provocation techniques used by the Bahannas were a complete failure. In our view we are
being punished simply because we want to live in our own way, the Hopi way. We have neither
harmed anyone nor have we stolen anyone's belongings. The actions of the Government are
improper toward us.
The harassments are still continuing to this day. The same techniques of divide and conquer are
being used but only applied in a different manner. Our elders were right. Education in foreign
concepts is wrong for all Native People. The foreign education cannot blend with our culture
and traditions into which we have been molded since ancient times. This "education" will
pollute our minds and do great harm to our culture and tradition. Our spiritual values, identity,
and language will be lost. Most important, all our land will be lost.
What is happening today is as predicted, the loss of respect for the elders and leaders by a small
group of hard core progressives who, through limited education in traditional values, hold no
official capacity within our Village Community. The intention of the progressives is
acknowledge the Bahanna System of rules and life style for our Village.
An informative booklet may be obtained by asking for the title. "From Beginning of Life to the
Day of Purification. Please include postage for mailing.
In order to reach this goal they formed the so-called "Hotevilla Village Committee," without the
endorsement of the proper leaders. Thus they became self-proclaimed leaders. This action
reawakens the old problem which failed before in several attempts. Namely, bringing in the
power line, water pipeline, sewer line, and paved roads into the Village. The water tank has
already been installed without our approval. Because of the location, where it is now standing,
we fear this will deplete our spring and wells which are even now at lower levels than normal.
The following is our protest letter to the head of the project:
Mr. Orlan Tewa
Hotevilla Village Committee
Copies for all interested parties.
Dear Mr. Tewa, C.D.S.:
Every nation, State City, and Village to household has its own Leadership to make decisions for
the good of the people, according to their own agreed upon laws. Hotevilla has its own agreed
upon laws. We feel that the proposal to bring water, electricity, sewer line and telephone into
our Village without the consent of our proper leaders was an improper action. We feel our first
responsibility is to uphold our Creator's Laws and that to bring water, electricity, sewer, and
telephone into our Village will interfere with our ability to fulfill our spiritual duties according
to the Hopi way. We challenge you to state to us what authority you have to come into our
Village and change our ways of life without the consent of our leaders.
We ask you to respect our spiritual laws and our elders, who are our leaders, and not to disturb
our traditional way of life which to us is sacred.
We ask you to stop your effort to destroy our Culture.
(Signed by the elders and leaders of the Village.)
Will our letter fall on deaf ears like all the others in the past? Yes, we believe this will happen
because their minds are set to do what they please. Likewise our minds are set to follow the
divine laws.
They are strong, clever, and sly since they receive their political leverage through the Tribal
Council and other backing institutions. As for the facts, we have no part in the body of the
Tribal Council because we have never elected anyone by voting to seat a representative for our
Village in their establishment since they first organized. Therefore, we are a Sovereign Nation
and not subject to their Constitution by-laws. Therefore, the desire of the Village can only be
decided by the people and leaders through their own Traditional ways and in accordance with
the laws and doctrines of long, long ago. This has been an unbroken law for survival from
generation to generation. It is no secret that the BIA and the Tribal Council admit they have no
power over our Village matters.
We know, however, all their words are deceiving. According to the prophecy the Hopi are to be
the last target. We are to be conquered, not by the Army and their weapons, we are to be
conquered by our own people. By our own sons and daughters without us lifting our hands.
Their weapon will be what they learned through the education so kindly taught by the Bahanna.
If we are lucky they will be able to tell the light from the darkness. If not they will continue
marching until they topple us. The Bahannas will pat the back of the conquerors while cheering
and applauding. They will be satisfied that they were not required to finish the task which they
set out to accomplish. It is our own people who bring this about and the Bahanna, therefore,
cannot be blamed. The conquest will be over and all Native People will be finished. This is a
sad ending and it is a pity that we must end this way.
Here is something to ponder: The target date is set sometime in March. Time is short, the time
to do anything is today.
Do you believe the unique religion and traditional ways of the Hopi deserve to be preserved? If
so, do whatever you can to help us. This could be our last struggle for any hope of surviving.
Have faith. Thank you.
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The shield symbol with its four
circles in four quadrants means:
"Together with all nations we
protect both land and life, and
hold the world in balance."

SACRED MESA
Issue Number 24
RENEWAL AND CHANGING CLIMATE
Greetings, first of all we thank our readers for the support and encouragement you give that we
must hold fast to our ideals. No matter how gloomy our future looks. We appreciate your love
and your unselfish giving and sharing with us, not taking, so we can continue to share our
message and knowledge with you. We appreciate your concern that our ways must survive.
Through your encouragement we have gathered much strength to struggle on for our rights, to
live the way that is best for us.
In spite of all the world problems we must put them aside and be happy that the season for earth
renewal has arrived. We should be eager to be active outdoors in our gardens and fields. By the
warmth of our father Sun the germs of seeds will stir within our mother Earth and come forth
and clothe her with the garments of green meadows, flowers, and crops for the nourishment of
all life. This will be so if the time plan of the yearly cycle is in balance.
We are much concerned about the climate. No one seems to be able to predict the weather
accurately from day to day. However, we know according to our time markers that it is past due
for certain seeds to be planted at their proper time. This spring we are reluctant to plant due to
the late snow and cold weather.
Once more maybe our ancient Prophecy is right, that one day we will plant wearing finger sacks
(gloves) clearing away snow with our feet before planting. The summers will become shorter
for maturing the corns for harvesting. The result is anybody's guess.
THE CREATOR AND HIS HELPERS
KOYANNISQATSI
At this time we will respond to the people who have requested us to explain our opinions,
views and interpretation concerning the film titled "Koyannisqatsi" by Godfrey. We hope no
offense will result.
First, let us define briefly the word Koyannisqatsi, it can be expressed in many ways. It is a
charm or a power of temptation to induce a change in life to new ways from the old. Inducing
charmed people into power and wealth without regard to the means. Charming people into
believing an Army and weapons will make peace. Charming people into immorality, with sex
opposing the natural laws. Charming the people into believing that there is nothing wrong in
abusing the earth and the universe. You name it for you are living in it.
Our opinion is, since each of us understands through a different level of knowledge, no doubt
not everyone can receive the meaning. Since the film is based on Hopi prophecy, understanding
can be difficult for those who are unfamiliar with, or have only a limited knowledge of Hopi
prophecy. However, the film is good and inspiring because it is intended to make people aware
of the ways we live today and to be cautious of their way of behavior.
Our views: We look at the film from a spiritual point of view. As if it were speaking through
the mouth of the Creator and his Assistants. Reminding us of our past history and the mistakes
we made in our past worlds. That through our cleverness we destroyed our good ways of life
and the land. They pity the human race, that we have not learned from our past history and are
gradually drifting back toward a doomsday. They have watched our activities in that we are
living extremely fast exciting lives. Living in confusing and dangerous days with weapons of
death and destruction spotted over the face of the earth, believing that this act would bring
peace to the world.
They see in our hearts a great plan to fulfill our desires. The plan is like a drama or play. As
they perceive us the people of all nations will be the actors or players, we will be positioned
and readied so that the drama is in order before one of the nations will signal for the curtain to
rise. This will be our world's last act. That is unless you wake up and set your course away
from "Koyannisqatsi."
INTERPRETATION
Herein we attempt to interpret the meaning of what we saw through the vision focused on the
film "Koyannisqatsi." It is intended to tell the audience through the mouth of our Great Creator
of our past and of today's world. Here He speaks, "My dear children, I am the Creator and your
Father. Beside Me are My Assistants, with their blessings you are what you are today. We are
among you always in spirit and are watching over you. We saw in your hearts a great ambition.
We appear here to warn you once more. We see you straying away from the Original Path
which we bestowed on you. Your minds and actions are gradually drifting into folly, you must
find a way back to the original path.
"You have journeyed afar to all parts of the land and have explored the unique features of the
landscapes. You were inspired by the natural beauty of the scenery, you Iooked upon it with
pleasure. You were awed by how attractive and beautiful it stands. You gave whispers of thanks
to the Maker so others who come will share the scenic landscape with joy and happiness.
"Sadly, My children, you did not understand. These unique formations are not created for your
pleasure, they are there for certain purposes. They are the reminders of the past, the mistakes of
the wrong past deeds of man. They are the symbols of penalty, punishment received. It is up to
you. If you have received this message and revise and remove the faults you created, We will
give time to you. Otherwise there will be no more.
"We saw the conflict of Nations against Nations, evil people against the people who saw the
consequences fast approaching. We saw the mystic fog covering the planet. We see the world
leaders with tongues that deceive you into following them and in believing that they will bring
peace with weapons and mighty armies. You are abusing the earth with your powerful tools.
You are abusing the natural order of the soil for your own profit from the crops it produces. In
many ways have you violated the earth. Above all the powerful weapons are in your hands
which will doom the world to a likeness of the moon. We too have weapons that no man on
earth will tame. We leave you now to the hour of your decision and judgment."
To some people the above words may seem childish and have only a thread of truth, so that it
would be foolish to either believe or disbelieve. It would also be equally foolish to reject the
words out of your mind even though it may give you a creepy feeling.
BRIEF TRUE TALES
We wish that we could write something that would make you laugh and be happy. It seems we
always lay grief on your shoulders, all the time telling tales of doomsday. We feel very humble
that you must be getting tired of hearing of our problems. We seem helpless to do anything.
That's OK because the efforts you put behind us are strong. It is like a cane we can lean on so
that we won't fall.
It seems the Hopi people are always having friction. Between the Traditional Hopi and the
Progressive Hopi. This is a sickness which refuses to heal. We call this the bahanna germ, a
sure killer that has spread to every village. When one family decides to bring into their home a
Bahanna convenience, such as water or an electric line, this creates friction between the one
who wants it and those who oppose it. From this situation the titles were born, Traditional and
Progressive Hopi. The friction goes on and on until one falls, usually the Traditional Hopi.
Right now only the Traditional Hotevilla Hopi has the Upper hand, this you know.
Now the sickness has infected the Progressives. There is now friction between progressive and
progressive In one village the progressive Hopi have had a dispute with progressive teachers
over a school problem. So here friction developed between the progressive Hopi and the
progressive teachers. In this case the angry progressive teachers arc suing troublesome
progressive Hopi. So the progressive Hopi asked the progressive Hopi Chairman for support.
The progressive Chairman did not respond. So friction grew between the progressive Hopi and
the progressive Chairman. In the meantime the progressive Hopi chairman made friends with
his long time foe, the progressive Navajo Chairman, to settle the land question. The progressive
Hopi reject this idea so more friction developed between the progressive Hopi and the
progressive Chairman. The friction has become so bad that the progressive Hopi have passed a
petition to kick the progressive Chairman out of office. At this writing it has not been resolved.
Meanwhile the Traditional Hopi sit back rested in leisure, we mean we can rest our minds from
the troublesome problems which could reawaken any day. We are not exactly rested for there
seems to be a wedding revolution in Hopi land. It seems Hotevilla weavers always get the job
of weaving the bridal robes and making the buckskin moccasins and all that goes with them.
The robe weavers complained that they arc tired and they must also tend their fields. So they
wish the youngsters would slow down on their romances. Good day.
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The shield symbol with its four
circles in four quadrants means:
"Together with all nations we
protect both land and life, and
hold the world in balance."

Issue Number 25
SCENIC VIEWS IN HOPI LAND
Greetings, for some time now we have been silent. We delayed our message in order that we
may bring you new information about much that is going on, or not going on, in most of the
activities in Hopi Land. At this time we are wishing you all happiness and good health. Your
support is very special and we want to thank you for being patient in hearing from us. As usual,
we are very busy in our fields and with the many other things which keep our life cycle
complete.
First let us talk of happiness. The Hopi still practice many things which bring happiness to
people. Hopi have not yet commercialized the native dances, so anyone who is fortunate
enough to be in Hopi land at the right moment can share with us our joy. An exception is
during the Sacred Ceremonial, most of it is barred to outsiders. Most dances are in the summer
months. These dances bring together our relatives and friends from neighboring villages and
from distant places. We also get to see our youngsters from far away schools whom we may not
have seen for months, even years. We laugh with joy to see how our children and grandchildren
have grown. We, the elders, tease one another about our age. We look back over our younger
days and on to our long gone grandmas and grandpas in an effort to find our family tree. There
may be a new addition in our relatives who have been away a long time. In this case a small
Hopi naming ceremonial is done by the women folks. This is done so our relationship and
identity may be closely knitted. At this time our corn, melons and other things are ready to eat
so there is lots of food. People sit by the open fire outdoors, roasting their corn during the
evening hours. Passersby are invited to share, or relatives will get together to enjoy their meal
and exchange the latest news and stories.
When harvest time comes, harvesting is hard work but can be fun. If the harvest is good one
can be eager. A satisfying reward for the relatives who help with he harvest is a meal of good
stew and corn bread (piki). This is our thanksgiving for the reward we have received for our
labor from our Mother Earth and the other unseen spirits who made this possible.
The harvest time is important, this is the time when we look within the hearts and thoughts of
ourselves and others. If the harvest is good we are happy that our prayers are successful, but if
the harvest is poor, something is very wrong with us.
Massau, the Great Spirit, has marked out this part of the land for the Hopi to live upon. We will
not forget His spiritual knowledge and wisdom by which the Hopi are to take care of the land
and feed His children while communicating with the natural forces for their health. The Hopi
must plant his seeds and watch them grow, he must pay attention to the signs of change in
natural order. He must watch with close attention to the behavior of all life on earth. Any
change or odd behavior will be the sign that the natural order of the earth is getting out of
balance. Hopi believe that Hopi land is the Spiritual Center where changes will be visible to the
trained mind and sight.
TRADITIONAL HOPI VISIT TO U.N. WAS SUCCESSFUL
It was raining when the Traditional Indian delegation among the Hopi Tribe entered the great
entry hall of the General Assembly building to the beat of the drum.
The spirit of happiness was there, good feelings were high with the hope that the U.N. would
understand and accept the knowledge and wisdom from the mouths of Indigenous Native
People.
The stage was set when the delegation entered. People of importance were waiting to welcome
us. No doubt each of us had the feeling of pride and honor to be part of this extraordinary
historical occasion.
This peoples assembly was for the U.N. Disarmament Week Forum for Survival. The sponsors
were: Native American Indigenous Medicine Council; Permanent Mission of Cyprus to the
U.N.; World Alliance of NGO; Disarmament, Development and Security (VANGUARDS);
World Citizen Assembly; World Citizen Assembly and World Citizens for World Peace.
Moderator: Robert Muller; Assistant Secretary General.
Welcome: Silvana da Silva; Political Affairs officer representing the U.N. Dept. for
Disarmament Affairs.
Speakers: Sister Blaise Lupo, co-director Clergy and Laity Concerned (CALC); Pir Vilayat
Inayat Khan, Head of the Sufi Order of Islamic Tradition; Reverend Ambrose I. Lane, Minister
and founder, Martin Luther King Jr. Community Church of the USA.
Prayer: Wallace Black Elk
Speakers: Native American Indigenous Medicine Council, Chief Leon Shannandoah, Six Nation
Iroquois Confederacy; Carolyne Tawangyouma, Sovereign Hopi Independent Nation, Hotevilla
Village; Thomas Banyacya, United Sovereign Hopi Independent Nations; Pandit Gopi Krishna,
Yoga Adept.
Closing comments: Javier Perez de Cuellat, Secretary General of the U.N., represented by
Robert Muller, Assistant Secretary General of the UN.
Convenor: Harry H. Lerner, Representative of the World Citizen Assembly to the UN.
Since we face difficulties in printing every word of the various speakers we herein summarize
them as a whole. We believe all their statements have a common ground. Spiritually related
doctrines laid out by religious belief regarding the survival of land and life which is threatened
by nuclear catastrophe and wars, the environment threatened by pollutants, etc. That by these
threats all will not survive unless there is a complete change in social order and political
structure. We must not forsake the Great Creator and all the great laws we received from Him
which guide our thoughts in restoring harmony among all people, all living creatures and our
Mother Earth. As a whole the speakers voices were strong and inspiring and we pray they will
bear fruit for the future to come.
Now it is up to us to make this real. We must perform self-analysis and change our behavior
and character. We must not pretend to be something which we are not which results in friction.
We must not deceive our fellow men. Let us become realistic and establish a goal to have faith
in the All-Powerful Creator, for we are not above His laws. Let him be the Judge according to
His plan.
Let us establish a goal of happiness and love. We must ready ourselves to serve and work for
the Great Spirit, not in search of supremacy or superiority as a goal. That aim is not successful
in reaching the purpose which we set out to do.
We trust our readers will understand and accept the brief description we give you here with an
open mind. We recognize this assembly as a sacred event for we, the Hopi, have a prophecy
which foretold that one day a house built of mica (the UN) would appear on the eastern shore of
our land. There the Hopi would visit the great world leaders within. The Hopi delegation would
bring forth a message of their dangerous situation, that their way of life is threatened and may
be demolished by lingering foreign encroachment. In case for some reason they are not
welcome they must not be discouraged, for this will be the test of the prophecy. Four attempts
must be made. At the end of that time if the door fails to open they were to throw their case
behind them, toward the setting sun. So far three attempts have been made by Hotevilla
religious and spiritual leaders.
On October 23rd (1983) during UN Disarmament Week, the Hopi, among other groups of
Traditional Indigenous People, were invited to speak in the house of mica. So with eagerness
and high hopes many came from far distances to speak or just to listen. Later the next day the
delegations met together to exchange knowledge and prophecies. Free time was given to make
new friends and meet old acquaintances. There we talked about the happenings in our homeland
and about our families' health, etc. We all parted happy to report the results to our elders and
people.
We wish to have all our friends know that we are very happy and grateful to be part of this
historical event. We hoped and prayed that this event will produce a closer relationship with the
world leaders in the house of mica. That someday in the near future our prophecy will be
fulfilled.
Perhaps some people will accept this as the final act in fulfilling the prophecy. The fact is that
according to our elders fulfillment can be final if it is done according to the guidelines of the
prophecy. Leaders in the house of mica are supposed to recognize the Hopi as a living people
endowed with all the human rights and equality with all mankind. They are supposed to receive
and greet the Hopi with an open door. Within they are to speak freely and with feelings of
equality with the world leaders. There are to be no feelings of superiority or inferiority, to
speak, bother to brother, in an atmosphere of harmonious respect. This is a large order, but in a
way it makes sense. This could be a necessary part to bring out the true value of the prophecies
in regard to the problems of the past and today's work for the future. What the Hopi say will
hinge on divine laws and instructions for the future. This knowledge is not an act of pressure, it
is a definition of showing trust so as not to tarnish the name, Hopi (peaceful).
A NEW TURN OR A NEW AGE
In our last newsletter we talked about the friction sickness within the Hopi Nations. Now we
realize that it is not only Hopis who are victimized. It has been a long time problem among
other nations on our planet Earth. Blood has been shed in many violent ways every day,
because of frictions among mankind. We believe the motive is that we often do not agree on
certain things such as knowledge and beliefs.
This has happened in Hopi land not long ago when at that time a Unity Movement was
introduced. With caution we examined the details and we found its basis was sound. It was clear
that without unity the Hopi may not gain their goal. With unity there is some chance. There is a
possibility Hopi will succeed if all the Hopi villages unite. That is, if the plan works out, Hopi
will gain control in order to live in their own ways, control the land and its resources and
restore Traditional Culture and beliefs including our identity as Hopi.
At that time all the leaders from all the Traditionally established villages were present and
agreed that this is a long awaited desire of the Hopi which has finally arrived. So it was agreed
to organize. The name "United Sovereign Hopi Independent Nations" was adopted.
However, the Traditional religious leaders and people of Hotevilla Village chose not to join.
They would maintain their position as an independent nation as always since the founding of the
Village of Hotevilla. There was no sign of dispute or friction because everyone knew each
village has a self-governing body.
People must understand that all Hopi Villages are united on a spiritual level, but the local
political matters in each village are something else. The fact is that this is not the first time that
Hotevilla Village has rejected what may harm their stand because their rejection is based on
their knowledge and beliefs.
Hotevilla was established for a specific purpose, that is, to protect and preserve their beliefs.
Hotevilla has been looked upon with scorn because most people think the people of Hotevilla
believe and follow the impossible.
This is just a glimpse into this new turn of events for there may be questions arise. Going back
a bit to the U.N. meeting in New York, we are concerned that there seemed to be an awareness
of disharmony among the Hopi delegation during the UN Peoples Assembly. This may be so,
but it is not so serious that it cannot be mended. This saddens us because we are not
responsible.
Conclusion: We hope that you will understand and consider all the Ancient Teachings we have
passed on to you over the past years. WE believe that through understanding we will succeed in
preserving the Hopi Tradition and Culture. We are the only remnant of the Hopi people with
faith. We were taught that Our Great Creator does not go by numerical factors or material
strength, that working under His banner is the strength which produces miracles.
HOPI PRAYER FOR PEACE
Great Spirit and all unseen, this day we pray and ask You for guidance, humbly we ask You to
help us and fellowmen to have recourse to peaceful ways of life, because of uncontrolled
deceitfulness by humankind.
Help us all to love, not hate one another.
We ask you to be seen in an image of Love and Peace.
Let us ben seen in beauty, the colors of the rainbow.
We respect our Mother, the plant, with our loving care, for from Her breast we receive our
nourishment.
Let us not listen to the voices of the two-hearted, the destroyers of mind, the haters and self-
made leaders, whose lusts for power and wealth will lead us into confusion and darkness.
Seek visions always of world beauty, not violence nor battlefield.
It is our duty to pray always for harmony between man and earth, so that the earth will bloom
once more.
Let us show our emblem of love and goodwill for all life and land.
Pray for the House of Glass, for within it are minds clear and pure as ice and mountain streams.
Pray for the great leaders of nations in the House of Mica who in their own quiet ways help the
earth in balance.
We pray the Great Spirit that one day our Mother Earth be purified into a healthy peaceful one.
Let us sing for strength of wisdom with all nations for the good of all people.
Our hope is not yet lost, purification must be to restore the health of our Mother earth for
lasting peace and happiness.
Techqua Ikachi
(This was read to the UN General Assembly and to the UN Peoples Assembly.)
PRAYER TO MAASAW THE GREAT SPIRIT
HERE I AM ASKING YOU...
YOU WHO OWN THE WORLD...
THERE ARE TWO OF YOU.
IT IS YOU WITH THE SIMPLE WAY OF LIFE
WHICH IS EVERLASTING
THAT WE FOLLOW.
YOU HAVE THE WHOLE UNIVERSE,
WE DO NOT FOLLOW THE MATERIALISTIC GOD.
WE ASK YOU, WITH YOUR STRENGTH,
TO SPEAK THROUGH US.
WITH THE PRAYERS OF ALL THE PEOPLE HERE
WE SHALL RECLAIM THE LAND FOR YOU.
A HOPI PRAYER
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The shield symbol with its four
circles in four quadrants means:
"Together with all nations we
protect both land and life, and
hold the world in balance."

Issue Number 26
PO-WA-MU-YA OR PURIFICATION MONTH
Here we are again after some months of absence. We give you our blessing and thank you all
once again for being patient. We are just like anyone else, we have to hustle around to keep our
family from going hungry and to keep them warm. Also we have to meet many expenses, needs
to which we have become attached in our changing world. In addition, especially during the fall
and winter months, the ceremonial is a must and must be honored in the proper order so that it
will be effective in keeping the world and natural order in balance.
This purification month has an important part in our yearly cycle. There are many parts and
dramas which are spiritually meaningful which complete the ceremonial. We need not explain
much of it because the word itself, purification, is clearly explanatory to those with an open
mind.
Not all the village members can participate. Only those who are members of the sacred Po-wa-
mu-ya Society. This ritual takes all day with the songs or chants, praying, blessing and the
purification of the land all life on it. Praying they may be successful so men on earth will
improve their conduct and behavior. Improve to the very best from the past year toward good
health and happiness.
The deeper thoughts in the prayers are that purification must be fulfilled as prophesied to a new
dawn of time so the world will bloom into peacefulness.
THE DAY THE SUN STOOD STILL
What we say here could offend many of our fellow men. But it does not matter, for we
ourselves can be blamed for much of our shortcomings. We have a very sad feeling that the Po-
wa-mu-ya ritual is losing its power and value. Something is wrong. Could it be that we are
using it as a plaything? Or are we not giving it our serious attention?
In recent years many problems have begun to form, as predicted by our Ancients, that this will
come to pass when we get hooked into a life style that is not ours. Maybe the Ancients are
right. So we have adopted a bahanna lifestyle with all the modern technology, modern
entertainment, sex, alcohol, and drugs. Even money making labor has taken the front seat in our
society and ceremonialism. This lifestyle has kept our youngsters away from the Kivas, where
they should be to learn to help in the ceremonial functions and to help preserve them for a long
time to come. With this lifestyle comes foreign law and order, political organization, good
education. We wonder, will all these modern concepts help balance the natural order on earth
and in the universe? Enough! Now let us get back to the subject of "The Day The Sun Stood
Still."
The day seems to begin as usual. People and surroundings appear normal, the sound of birds
chirping is normal. There is hardly any breeze, a good day for a winter month. The morning
meals in every household was proceeding normally.
In one household Grandpa was talking while eating, as usual. The same old things, the
prophecies? No. He changed the subject to today's world. The tactics he uses so as not to bore
the youngsters who are now grown up and attending the bahanna school. "I know the times have
changed," he began, "and I know my words are useless to change your attitude to a better way
of life. That is the Hopi ways. When I was your age I listened to my elders. I learned that
religion and the divine laws we follow are important. I want to remind you that you youngsters
are ignoring the ceremonials. You did not participate in any of the dance this winter and you
put your mother and father to shame. You should pay more attention to the doings here and try
not to go to too many movies, ball games, and bahanna dances. You should cut down on sitting
here all hours of the night watching TV. I just thought if you could see it my way to go to the
Kiva once in a while and perhaps learn something. The worst I have heard is that you have been
boozing around with the other boys. This sort of thing is bad for you.
"Do you know some day the bahanna's world might collapse. Then we will all starve to death
when bahanna food stops coming in." Grandpa scolded mildly.
The eldest boy could take no more so he shouted back at Grandpa. "Starvation is impossible in
this age. We have lots of bahanna friends who will provide food for us."
Grandpa was not yet licked so he joked back. "You got me there. But I don't think I want to eat
the meat of my bahanna friends nor any bahanna."
Their old battery radio suddenly blared out the newscast about the happenings in Hopi Land.
The household became silent to listen.
"This station brings you the latest news about Hopi Land. There seems to be something
extraordinary going on out there. We just can't believe our ears that this can happen where the
'peaceful people' are supposed to live.
"First, there was a report that many of the Hopi progressives are hopping mad about the Tribal
Chairman being seen dining with the Hopis' long-time enemy the Navajo Tribal Chairman. The
suspicion is that they are up to something no good, that he should be booted out of office.
"We have it from informed sources that the Tribal Vice-Chairman has been indicted for
embezzlement of Tribal funds. A petition is being passed around to remove him from office.
However, the Tribal Council has voted to suspend him with pay until after the Federal Court
hearing.
"The Tribal Council were not satisfied with the four new Tribal Representatives certified by the
Kikmongwi of 1st Mesa Village as to whether they were acceptable for seating on the Council.
The Kikmongwi group called a meeting with the 1st Mesa Election Board who claims to have a
say. They failed to appear. The Kikmongwi's decision was to convert back to the traditional
ways in appointing his own representative.
"Later the Election Board met with clan leaders, the Kikmongwi was not present. They voted to
unseat the Kikmongwi's certified representative permanently.
"Representatives from 2nd Mesa Village and Moencopi Village reported later that they were
threatened with removal from Tribal Council membership because they had voted in support of
retaining the 1st Mesa representative.
"There is a reported drop in housing participants because they were not fully informed about
the housing project land assignments and the responsibilities and obligation involved with the
project. They chose to drop out.
"The Tribal Chairman announced that there will be a meeting in Phoenix regarding the water
table decline in Hopi Land. This decline could be resulting from water withdrawals at Peabody
Coal. There is evidence of unfair labor practices at the coal mine by the construction
contractors.
"The Supreme Court has supported a Circuit Court decision to allow development on the Hopi
sacred San Francisco peaks. Employment is dropping because of cuts in Tribal funds.
"Hotevilla Community school is having some serious problems, students are dropping out to go
to other schools. There may not be enough funds available as a result of this.
"The Village of Hotevilla is requesting a halt to land development activities in the Hotevilla and
Bacabi area. Now we sign off, good day."
A loud knock woke Grandpa with a jerk. "Boy, what a dream! I wish the dream were real." He
sat up rubbing his eyes. His grandson barged through the door like a thousand buffalo.
"Grandpa, there is fighting over the hill," he yelled in excitement, "I saw them firing at each
other. The people are from Bacabi. The Hotevillas say they will cut off the electric and water
lines to the area."
"I'll be there," Grandpa calmed the boy. It must be a conflict between the Progressive Hopis, he
thought scratching his head. Let them fight, at least it's not the Traditionals for once. So he
flopped back to resume his dreams.
Now, let us get the sun moving.
* * * * *
HOPI UNITY MOVEMENT MAY BE DYING OUT
The question has been raised about friction between Hopi Traditionals over the Unity
Movement which appeared in our last issue. We are very sorry this caused much confusion and
saddened most of our readers. There is no hostility over this issue up to this day. Each of us
knows that each village has their own guidelines to follow. The fact is that we see this as a
political issue rather than on a spiritual level.
What Hotevilla Village did was in accordance with space and time and the guidelines set by our
prophets long ago. They said, should we, along the way, find ourselves keeping out of step with
the Great Creator, we must stop and think that we have become careless. Then we must act in
some way not to follow those who become tangled in what we are told not to do. Remembering
this, Hotevilla chose not to join the Unity. Hotevilla Village is the only one which to this day is
one of the strongest symbols in fighting to keep out modern conveniences.
This may sound out of tune to most people, but this is a protective measure in defending our
sovereignty and independence. Up to the present the Hopi Unity Movement is not successful,
four villages have bowed out for their own reasons.
"Psst! Wait a second, that's just an endangered species.
Let's get the next ones, a dangerous species."
LIGHT AT THE END OF THE TUNNEL
This is only an alert signal for our readers to ponder on. This is still on the drawing board and
this project will be focused on only one particular village. The Traditional Community of
Hotevilla Village.
As you all know, for many years we have been in search of ways by which our land base, our
village, and our ways of life may survive before the encroachment of western influences
overtake the whole foundation upon which our village was based. During many years of effort
we have made many contacts and received much support. They have worked hard in helping us
to reach the goal we have been working toward.
Not long ago, upon our request, we have had an important guest. A man from the National Park
Service selected by the Park Director himself. He explained some of the systems they use to
protect wild life and parks. It was decided he would work on it and in turn we would try hard to
work together to reach the goal of our desires. The basis of this project will be under the
category of a Historical Site.
We don't know how this will work out. So we will be all ears to hear any opinions and
suggestions. But at least we can see a little light at the end of the tunnel. We don't know how
long the tunnel is and what it holds beyond the light. We have not yet received any reply to the
questions we put before them. Below are a few of the questions.
1. Would the village of Hotevilla have to become Federal Land in order to become an historical
site?
2. If the village did become Federal land in order to be designated a historical site, what
guarantee would there be that this land would always be preserved as such and not have its
designation changed if the Department of the Interior decided to use the land in some other
manner?
3. Since Congress has given itself permission to abrogate any trust agreement it has made with
Native Americans, how can there be a safeguard against them breaking this agreement?
4. If this requires an act of Congress, what would a proposal presented to Congress have to
include and what is the procedure?
5. How would the privacy of the villagers be protected? As a National Park or Historical Site
would there be some sort of cultural program for tourists, and, if so, how would it work with
the residents?
6. Who would have to give permission for the Federal Government to acquire the village for
this historical site? Would there be compensation for the land?
7. Is there a way fort he village of Hotevilla to be designated as an Historical Site without
signing over the land to the Federal Government? How can the village maintain its sovereignty?
8. Can Hotevilla become an Historical Site without having tourists in their village?
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The shield symbol with its four
circles in four quadrants means:
"Together with all nations we
protect both land and life, and
hold the world in balance."

Scene of Hotevilla
Issue Number 27
Greetings, no doubt many of you are anxious to hear from us about the situation here in our
village. We are pleased to inform you that some of the worrisome problems have calmed down.
So, after long years of oppression, we at last are more relaxed in living our life style in the way
it should be. We are hoping this will lead us to peaceful ways of life. Perhaps some day the
solution will be found to free us from anxiety, the spook created in our own minds through
long experience of the ordeals in the hands of our oppressors. We pray that this time
compassion will be given so that we may be free to be independent.
WISDOM OF THE HOPI
When we were youngsters our elders gave us much advice, or perhaps a better expression would
be the facts of life. Because of our lack of understanding at our early age we would rather play
than listen to their old songs which we had heard many times before. They would begin by
saying: That each of us are put on this earth to do some task, that is, to fulfill our life purpose.
We come at different times with others to follow us just as we follow those who have gone
before. They say we come to this world just to visit. Our behavior is tested and then we go one
to the next phase or sequence of life. Some of us leave good marks, some do not, based upon
what we leave are we judged. As we are fulfilling our lives, we search for the best way to
satisfy our life style. Along the way, our elders said, the people and the world will change.
Factions will develop in Hopi land. The Hopi must search and choose the best suited path of
life which will best satisfy his ideal way of life. The Hopi must compromise and adjust his life
accordingly, hoping he has chosen the best way for his happiness. They say our life is one great
play or drama in which we all take our part when our turn comes. We are the actors. We are all
given different tasks to perform which will bring benefits and good things, or will produce evil
things. We, on this earth, are also gifted with different religions to guide us in good ways.
Some will forget the right ways, many will be pretenders, but our elders say the best way is not
to forsake the Great Creator's divine laws. The time will come when we put material laws
above the Great Spirit's laws. But still, in time of need, the wealthy, the poor and the
disbelievers will abandon things to the Great Spirit for His help. Thus proving we cannot stray
away from the common belief that there is an unseen Power which affects our lives. Our elders
say this Power exists so that we may work with this Power to do the tasks we are gifted with.
Don't let the burden of worries trouble you into sickness. Let your hearts be filled with
happiness, enjoy your lives to the fullest for this is the best medicine for sickness. Live long for
there are great exciting adventures awaiting you. So time passes on and the prophecies of our
ancient people begin to unfold. Many great events lie before us and we are witnessing with
astonishment to this day that our ancients words were right.
THE COMING OF A NEW ERA
The Hopi tribe, both progressive and traditionals, are now entering the most critical period of
their long history on this land. It is time now for each village the Hopi people must recall and
reflect on the prophecies handed down from our elders which are the instructions, guidelines
and historical bases for this period of time. Because of the differences in knowledge among
Hopi and the outsiders we expect critics and perfectionists will quickly jump on the move we
have made. It may become controversial because of the feeling that top leaders everywhere are
not trustworthy in keeping their words of promise. We are hoping this will not affect us in our
conclusions so that we drop the whole matter. We are talking about a project we are considering
with the help of the National Park Service. This might be the opportunity hr us to become a
fully recognized independent nation. Let us remind you of the questions put before the National
Park Service in our last issue. Their response was that they gave careful attention to our
questions, and did give truthful answers, but because of limited space we must omit the full
response. Instead we will quote in part their replies which we think will serve as well. The
following information is taken from a staff official meeting which stresses strongly the
problems of Hotevilla Village:
From the directors:
It seems clear that the resolution to your problems do not lie in designating Hotevilla a National
Historic Site, under which it would be acquired by the National Park Service and open for
public visitation. Such a situation might actually increase the pressure upon Traditional ways
rather than to protect them.
There are other types of historical designation, however, that might be of interest to you.
Listing in the National Register of Historic Places, for example, has no effect upon property
ownership, sovereignty, or public visitation. The National Register of Historic Places is a
special listing maintained by the National Park Service, as authorized by legislation.
Nominations are generally made from the states in which the specific historical site is located. It
has sometimes been used by cities, towns as the foundation for preservation plans, in which the
community makes decisions about what kind of development will be allowed ant whether new
development will be (excluded) from certain sections. It is important to understand that we
could only offer advice and that only the people of Hotevilla can actually carry out the historic
preservation approaches that might resolve the conflicts about which you are concerned.
(Excerpts from a second letter.)
I have done considerable research in (an) attempt to give you an opinion on the desirability of
naming your village either to the National Register or as a National Historical Site. The
National Register would provide the best protection with the least amount of red tape. But it
still implies that the Federal Government might be able to intervene and cause (you) to do
something that you might not agree with. Finally, I think I have a solution which k better than
both. Actually, we use the wording of the National Register Legislation to achieve what we
want. The law says that if your site is considered eligible for nomination to the National
Register then the same protection applies to it as if it were actually on National Register.
Here is a letter from a person who attended the staff meeting.
Quote:
The Director is concerned about the sovereignty of sacred lands belonging to Hopi people.
Special attention was given to the point that the privacy of the Hopi people should be protected
and guarded against Federal involvement in the Village matter(s) of any sort.
I spoke on the great concern of the Traditional Leaders to hold fast to the land and protect it at
all times against modern Bahana culture. It is (an) American sacred trust to protect this great
heritage. The Hopi Traditional ways of life must be protected! All agreed!! (End of quote.)
This project will be based on the past history of Hotevilla, also the culture and tradition. Here
follows a glimpse of trouble due to Government. Agencies intervene into Hopi way of life.
More communications between Washington and Hopi Agency will-follow.
(Telegram)
Oraibi, AZ 9/9/'06
Hon. Francis C. Leupp
Commissioner Indian Affairs
Dept. of Interior, Wash., D.C.
Twenty years of factional strife between Oraibi liberal and conservative parties reached crisis
today by liberals forcing ejection all conservatives from the Village. Agent Lemmon absent
Stanley Keith, Epp Gates secured concessions from aggressive party laying aside arms, granting
right of removal of personal property and retention of crops and herds. None seriously hurt.
Conservatives camping Hot Well Spring. Stanley Keith reported to agent. He advised both
factions to observe Truce. Awaiting your action. Hoping for your speedy presence which I
earnestly recommend. In dispossession of houses are aggressive Hopis. Subject to penalty under
Federal or Territorial Law is it eviction. Courier awaits answer Winslow.
Gertrude Lewis Gates
Preparing peaches for drying.
THE LAND OF ICE
Most people will view this story as just another legend or myth. However, the Hopi were
instructed not to forget this knowledge about the power of the land of Ice. It is a prophecy
handed down to us from generations ago and the Hopi still believe it has a true historical basis.
No doubt critics will frown on our statements and take it as just another Hopi doomsday
prophecy. We will summarize our story so it will not be too lengthy.
When the first people emerged upon this land from the underworld they were met by Massau,
the Great Spirit, the Caretaker of the land and His helpers. He saw they were identical so He
divided them into groups. Each group He gave a name and a separate language. Each group
received a religion and instructions. Each group was given a special food for nourishment and
shelters of different types then clan memberships within each group for mutual respect and
different tasks which they must uphold for the benefit of all life and land.
From the Hopi group (the name they received) He selected four clans; Bear, Fire, Spider and
Snake clan members, for special duty. He endowed them with magical powers of warmth and
taming powers over a cold climate. They were to go on a special mission to the Land of Ice.
They were instructed to melt the ice with the Magic Songs and Prayers He taught them. They
were told the ice is growing and sometime in the future will mature and will travel southward
or will explode bringing grave misfortune, for this had occurred before.
They begin their preparations, storing food, weaving coverings, and making other things needed
for travel to the Land of Ice. Finally they started traveling Northward for some years. This took
some years for they had to stop to rest, build their houses and prepare fields for planting so as
to have food with them always. After years of traveling they finally reached the Land of Ice.
First they made shelter for it was very cold. Then they commenced to sing their Magic Songs
and smoked and prayed. The ceremonial began with the Bear clan, next day it was the Fire clan
followed by the Spider clan. The Snake clan was last. Each day the ice defrosted to some degree
until only about four inches were left when their songs ended. But they were instructed not to
repeat the ceremonial. They had done their best and must return to continue their migration...
We were warned the ice will grow again. Should the clans with the controlling powers vanish
or stray away from the great laws of the Creator, there will be no way of stopping the ice build
up. So the time will come when we will experience late springs and early frosts, this will be the
sign of the returning Ice Age.
Bahanna's theory of the Ice Age and Solar Age.
Now, let us give our attention to scientists and researchers findings regarding the Solar Ice Age.
The question is how much time is left before it is hopeless to make an attempt in preserving
civilization by stopping the fast approaching new ice age?
They are now doing their best to inform people and the top leaders of the world. They claim it
is absolutely essential to take action in preventing a new glacial period, otherwise we face
serious consequences.
The theory is that approaching glaciers will be well on their way by 1995ce. The earth warming
'greenhouse effect' will play a big part because of the increasing rise in content of atmospheric
carbon dioxide gas. The effect would be a changing climate worldwide, droughts, high winds
and storms resulting in increased erosion and an increase in volcanic activity which would
result in an increase in ice at the earth's poles. Depletion of soil minerals will cause forest and
agricultural plants to die. We think their forecast is very frightening so we suggest those who
care about coming generations should write to: Hamaker-Weaver Publishers, Box 1961,
Burlingame, California 94010 for more information.
Indeed the message is frightening. Since our prophecy is closely related to the above theory, we
read their message with interest. We are also pleased with the past several years since our
prophecies have drawn much interest and have aroused much attention from the outside world.
Right or wrong, we believe another Ice Age is in the making. However, we also believe this
disastrous event can be averted when all Mankind returns to the original divine laws of the
Great Creator... There is often the question of why the Hopi are so positive in their prophecies
and claims of fulfillment. What proof do they have? How do they see these things? In our next
issue we will give you some insight into this. Good day.
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The shield symbol with its four
circles in four quadrants means:
"Together with all nations we
protect both land and life, and
hold the world in balance."

Yokiuma
Issue Number 28
Sadness and Hope
Greetings from Hopi Land. We hope everything is well with you. With us for some time we
feel somewhat gloomy and dejected but we know all good things come to an end.
We know that we should not grieve over the mistakes our youngsters made or let their insulting
remarks hurt us. They were inspired by older progressives. They do not know what they are
doing. This is about the repairs to the trail down to the spring. Because of its sacredness the
procedure was improperly done through not consulting the religious leaders for advice.
After some years of friction between the young progressives and the old traditional Hopi
because of the incoming bahanna elements the progressives formed what they called the
"Hotevilla Village Committee." When this was formed they attempted to make improvements
for the village without consulting the village leader. They had a sudden change of heart to
establish the village as a traditional village and had approached on their own a department of the
BIA and the Tribal Council. At this time they were having trouble with a neighboring village
expanding into our land. We were delighted they decided to support the elders. Most of our
people were swayed into the belief they would merge with the elders.
They proposed to repair the trail to the spring. As the time for the work approached for the
work to begin the leaders expected them to come and seek advice as customary. Instead they
started the work themselves and were confronted by the leaders, but in vain. The elders had
been deceived which really broke their hearts. They were badly insulted and told that they were
useless now and should not interfere. That they had not after many years made any apparent
progress for the village. That it is now time for the young progressives to do it themselves.
Many things they said condemned the old order of the village and the top leaders.
So in their own way they demolish the significance of what the trail represents. A sacred
pathway used for religious ceremonial purposes. The result is that their actions reawaken
friction within our own village community. We trust it will heal so that we will again be able to
depend on one another for the good of the Community.
HOPI MOVE TO SAVE THEIR CULTURE
When a new government was established upon Hopi land the Hopi knew this new establishment
would be a threat to our land and our way of life. This threat was not long in coming. The first
demand was to cooperate. AT first all the villages resisted. Then pressure was applied and one
by one the weaker villages fell, including our mother village Oraibi. This was the beginning of
friction among our people.
Yokiuma, the caretaker of the sacred stone tablet, was appointed to lead the so-called Hostile
Hopi. It became clear that people with widely different concepts cannot keep peace while living
together. Chief Yokiuma made the decision to move his followers to a new location in order for
them to follow the original Hopi path and maintain their belief that one day they will reach their
goal of freedom and live according to the divine laws given by the Great Creator. The laws
which Hopi believe are everlasting. Yokiuma was willing to sacrifice himself to overcome
obstacles and resist oppressive forces in order to fulfill the writing on his stone tablet. If he was
fortunate the reward would be delivered in the end.
Yokiuma founded Hotevilla, the last stronghold of natives on this continent. On this basis the
traditional Hopi accepted the help of the National Park Service, United States Dept. of the
Interior, to be placed on the National Register of Historic places as of October 1, 1984ce. We
thank the NPS for their help.
Since this new turn of events may be unclear to our readers if approved by the leaders we will
make it clearer. We know you all are anxious to know how by the number of letters we
received. We are grateful for your concern, our feelings are good.
The following is one of the documents during the period of the establishment of Hotevilla.
EVICTION OF HOSTILE HOPI
(A report by Gertrude Gates who was among the first Bahanna employed in Hopi Indian Service
by the Federal Government before the split in Oraibi Village in 1906ce, Sept. 6th. This report
was sent to the Commissioner in Washington, DC. Since this report is too lengthy to quote in
its entirety we print only the high points which Hotevilla people pronounce un-Hopi to this day.
"Having been present at the culmination of disruption of the Hopi Village of Oraibi on date
named above I write the following statement of my knowledge of the affair.
"On day in Sept. 1906 we received word that Tawakwaptewa, Chief of the Friendly party, had
the night before gathered his men at his house and spent the night in council and other
preparations for an attack on the Hostiles the following morning. That he has announced to the
village his intentions of driving out the Hostiles and all others taking their part.
"Early in the morning me and Miss Keith went up to the village to Chief Tawakwaptewa's
house to tell the friendly party not to engage in fighting with arms or else (there would be)
consequences. They acknowledged having guns and revolvers. We left and as in Hostile house
assembled with Chief Yukioma, no arms were visible. Suddenly the door opened which filled
with men crowding rabidly into the room led by Tawakwaptewa and we white folks were
ordered to leave the room at once. The melee was beginning when I, the last "Pahana" going
out, found myself jostled into the little plaza. Entering it seemed full of excited Hopis running
to the house, where we just came. As I remained on the edge of the scrimmage I saw six or
eight of the older Hostile leaders being dragged out of the house by their arms, legs, and hair.
Three or more of the attacking party seizing one victim, dragged one hostile aside from the
center of excitement and there pounced upon him with fists and feet, kicking and beating him
fiercely, group of young men insulting and maltreating old Yukioma, the Hostile Chief. I
reproved them and was rudely shoved toward the wall by one of the progressive Friendlies. The
Hostiles resisted such treatment but were overpowered by numbers. Soon a shout was heard, "It
is finished, Yokiuma's son is killed!" proven untrue, just knocked out by pouncing feet upon
his middle. I checked the wild behavior of the Friendlies somewhat and Yokiuma was released.
I passed on Northward, the direction which a surging, struggling stream of humanity poured
forth from the village. Shoved, dragged, pulled, those who (were) resisting had their clothing
torn and getting bruised and scratched, women and children crying and frightened. Friendlies
men and women shouting insulting remarks. Later informed were the words, "Ha, Ha, You are
leaving Hopi world forever. You will become Navajo. Why you wearing Pahana material? Take
them off, for you choose not Pahanna life!"
"By high noon all Hostiles were gathered at the outskirt of the village. About 3 pm I saw
Yokiuma quietly leave the knot of men surrounding him and work toward the Holevello trail,
all of his people then moved after him as rapidly. I hung my head with shameful tears. What
have they done, I pray our Almighty to watch over them. This is not a dream, its real.
"Some weeks later outside most pahanna presses had an exciting hey day about the savage
Hopi. Headlines crying, "War Dances are said to be held nightly by members of Hopi tribe.
Missionaries are leaving."
(San) Bernardino Herald, Nov. 22, 1906. According to Robert Cooper and two nephews arrived
here today from Oraibi on the Ariz.-N. Mexico boundary, bringing information that the settlers
are fleeing from threatened uprising of the Hopi Indians.
Robert Butler, one of the men, said that for weeks the Indians have been restless and last week
they ordered the settlers to leave the region.
Their warlike demonstrations caused general stampede. All the homesteaders, who have not left
the country, have their families away and have united to protect their cattle.
PASSING PROPHECIES AND FUTURE PROPHECIES
In our last issue we promised to give you some insight into our prophecy. Here in a brief glance
is how Hopi see the coming events. Although the Hopi do not have a definite day or year when
certain extraordinary events will occur, all we can say is, "Maybe in your life, maybe in your
children's lives or their children's." for your better understanding we will provide some
necessary background information.
Since all men are created as sacred, as humans we were placed upon this earth for a purpose.
That is, to take care of the land and protect the earth from harm and to enjoy all the things it
offers for a long time to come. On the other hand, if we fail to live up to this law of creation
the consequences will be that we lose the land. This is the Universal Planned Structure laid out
by our Great Creator.
It was foretold that one day a strange people will come upon our land. When they came we
were instructed to walk cautiously and to be watchfully alert to their ways of thinking and
behaving. After many years they arrived, the white skinned people (Bahanna). This era was the
beginning of decline. The old Natural Order began diminishing and continues to do so up to
this day, extending to all parts of the world in just the way it was prophesied.
This came about with the introduction of know how (technology) and new life styles. For this
turns the hearts of people to new things from the old, blemishing the old traditions and culture.
That we (Hopi) may even lose our identity by denouncing our language, Traditional Culture,
and spiritual beliefs.
However at this period of time it is not totally lost until it becomes history. If we are fortunate
our ways of life will survive and continue on symbolizing the global balance, proving that the
words of our prophets are right.
We have said that Hopi predictions have no positive set date, but the Hopi have ways of seeing
the coming future. That is, by watching the natural balance of the earth, humans, and the
behavior and activities of the wild species. We know they have a power of sensibility in
detecting dangerous or pleasant surroundings. The most important factor we were instructed to
watch is mankind because he will become the most mindless and heedless foe of earth and
nature. Therefore mankind is our chief source of information for seeing into the future. That in
time he would reach his desired goal through his actions and deeds. Gradually he will decide
the future of the world by lowering the important value of the Creators law. Whether actions in
ignoring the Creators laws will bring prosperity or disaster for mankind he believes he can solve
the world problems to better our way and bring peace.
Our views concerning the evidence we see today around the world seems similar to Hopi lands
situation, a world of madness. Hopi have the proud name "Peaceful" which they seem to forget.
What is happening around the world is disturbing. We can look at it as if it were going on
outside of our own world, but remember it is of our own making that we are sucked into it by
our own free will. Here are a few things for you to think about:
We see immorality flourishing, corruption everywhere. Men in high places promoting mighty,
still more destructive instruments of war which threaten to wipe out the world and its people.
We see the abuse of the earth for its resources, for wealth and power and for destructive
purposes. By doing so polluting the air, water, and land, depleting the soil where once all plants
grew healthy. Drying up and destroying the forests. The earth's wonderful numbers of life
species becoming extinct because of man's carelessness. The result is the old, original natural
order is disturbed causing climate changes to descend upon all parts of the country.
What about a coming ice age and other frightful prophecies? It may be possible but at least we
can hope and pray that our mother nature's computer is wrong. What about Bahanna's nuclear
bomb Armageddon ideology? It is possible this also depends on Bahanna Chiefs pressing the
button. Do not worry, this might not happen in your lifetime. Hopi believe the Creator with
Nature will decide the course. Keep strong.
"Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed
away." Revelation 21:1
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The shield symbol with its four
circles in four quadrants means:
"Together with all nations we
protect both land and life, and
hold the world in balance."

Issue Number 29
SPIRITUAL THOUGHTS
The spring is here. Summer is just around the corner. This is a good time to pass on our
greetings to our loved ones with thoughts of good health and happiness. It is a time which gives
us good feelings of strength so we hustle around readying our gardens and fields for planting.
With our blessings the seeds are put into the soil, the womb of our Mother Earth. She too feels
the warmth of our Father Sun. She begins to stir, with the power of her kindness she
commences her duty of glorifying the land with a green coating of meadows and flowers. Let us
be in harmony, for we are one. We have called to Mother Nature with our prayers. "May your
Creations come up strong and healthy so there will be abundance of food and beauty for all."
PLANTING
Some of us like to raise our own food. It gives one great pride just to see the seed you put into
the soil which comes up. 'Miracle,' you whisper to yourself. Then you feel even more delighted
when you get a meal from it.
Often we receive letters regarding the Hopi farming methods of raising Hopi corn. There are no
ready answers as to how it is done. The Traditional way we do our planting is very
complicated. Much of it is connected to the concepts of spiritual bases and our ceremonials.
This we feel would not be understandable to non-Hopi. However, we can say freely that corn
can be grown almost anywhere that the climate and soil is right. Since Hopi land is arid, we
neither irrigate or fertilize our fields. The fact is that Hopi land is like anywhere else. There are
soil differences, but by long experience the Hopi are able to find fertile land which can best be
suited to each crop.
Since not all Hopis know the traditional ways of growing things, especially younger Hopi, it is
now up to the elders to teach them some wisdom in growing corn and other crops. Herein is a
brief view. The elders would say that growing things is important and sacred. It holds the
significance of many things, that without food there would be no life. Someone must provide
food so that all life will continue on with good health and happiness. One must be willing and
put his heart into it. That way, one will gradually blend with the fields so that he will work in
harmony. When planting one must be in a good humor, no anger or sad thoughts. One must
sing and talk to the seeds, encourage them to come to the surface with joy. When they surface
thank them and encourage them to keep strong. As they grow you thank them and also the
unseen spirits who helped make it possible for the harvest which will provide food. These are a
few sides of the wisdom for growing crops.
The Traditional way of planting is unique. The environment and Natural Order must be
considered. Seeds are planted in rows, at least four or five steps apart. The same distance apart
for corn and melons, two steps for beans and other crops.
Since no source of water is available for irrigation this method lets moisture in the soil equalize
to reach each plant for growing and rooting deeper until the rain comes. A planting stick of wild
desert oak is used in making the holes by hand for the seed. A large field is finished in a week
or more. At least eight to twelve kernels are planted so that the ly will surface with strong
energy. Later they will be thinned to four or five stalks depending on whether pests are more or
less bothersome. The task can be easier if it is a wet spring, the moist soil is near the top. A
foot or more down is dug during a dry spring. The pests, wind, and drought are considered for
protection of the plants. Our prayers and ceremonials are important in helping our plants to
grow.
FOLLOWING THE SUN OR TIME OF PLANTING
Here is another subject often asked about. When is the right time for Hopi to plant? Now days
most people plant by a calendar or almanac. Hopi use their own system, a wisdom that all
things are activated and stir to life through space and time upon times of their own. IT is a
knowledge to be aware of, a sign will show when Natural Order is out of balance.
As spring approaches, the time markers are closely watched which can be any landmark which
is stationary. As the sun travels along to his summer house (summer solstice), the sun will rise
from a certain landmark that means the beginning of spring. Hopi then begin to plant. Sweet
corn first, which is fast growing for special purposes. Next come the slower plants such as lima
beans and melons. From there on the other crops are planted. The main crop of corn follows in
bigger fields. Then once again the sweet corn is planted. This closes the planting season. By
this time the sun will reach his summer home.
Hopi also watch and observe the flowering of certain desert plants which bloom according to
their own timetable. By giving attention to all these the Hopi know the earth is still stable and
in balance. They say each market represents where certain things will occur or begin to show
itself according to the timing of nature. Knowing this we know if the clock is ticking
awkwardly. Our ceremonial cycle also serves other purposes. Sadly it is waning. This may
mean something.
Why all this hocus-pocus raising our corn? Our concepts may not mean much of value to most
people. But Hopi are proud to have a spiritual guide to lead them on.
HOTEVILLA VILLAGE BECAME INDEPENDENT
When the Village of Hotevilla made the bold move to become a fully Independent Nation (as it
always has been since founded) we waited for the reaction when the Village became listed on
the National Register by the National Park Service. The impact was as if the world came to a
stand still. There was no opposition, people and the press were silent, even our well wishers
were silent. But we ,now and feel people are concerned, that this new turn stirs the people who
have open minds.
Note, no thumb print appears on the document listing Hotevila Village on the National Register.
If this document serves to destroy us, likewise the document will be destroyed by our own will.
A provision of the agreement is no tourist visitation.
PREDICTIONS
Old Prophets predicted that there will be another split as there was in 1906ce when there was no
solution for both factions to live side by side when one side forsakes the Divine Law and our
religious leaders for cultural change away from Hopi ways. This will lead to what they term,
"One will pay and one will not." Meaning one is Bahanna way and one is Hopi way. This
choice will be up to each of us, to choose either of the paths freely. There will be no pulling or
pushing to get one to join the others. If this prophecy is fulfilled we will all live in harmony
once again. That is if no one intervenes.
HOPI UNDERSTANDING
There has long been a misunderstanding of the Hopi, how he works and thinks. People who
come to learn about Hopi often leave disappointed. The Hopi is modest and keeps his own
values reserved. He is sensitive not to be boastful of his deeds or performance or the capacity
he holds in the community. He believes humbleness is important in his ceremonies and prayers,
even in his politics in order to achieve his goals and rewards.
The Hopi is sensitive and always cautious of the dangers of seeming benefits coming mainly
through foreign Government sources which would erode his own knowledge and wisdom until
he finds loopholes in prophecy which would allow him to accept any new proposal. So to this
day Hotevilla is still a village standing by itself, holding to traditional wisdom in making the
effort to follow the pattern of the Great Spirit's plans.
CONCLUSIONS
This may interest you. All matters of knowledge and wisdom based on Archaeological aspects
are respected by the Hopi. In this case the voice of the multitude is not important in making
decisions. Anyone with a strong spirit and strength who is unafraid of reaching the goal of
destiny for the good of the earth and all life can undertake the task. There is a saying, "If one or
two be strong, three or four will be greater under the banner of our Great Creator."
We hope you have enjoyed reading our free paper and hope you have learned a bit about Hopi
and support us in the cause we are struggling for. That is in preserving Hopi culture for coming
generations. If you can, give generously to Techqua Ikachi so that it will continue reaching
your home and help us closer to you. Thank you with all our blessings. Good day.
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The shield symbol with its four
circles in four quadrants means:
"Together with all nations we
protect both land and life, and
hold the world in balance."

1900ce Niman Dance in Hopi Land
Issue Number 30
WORDS OF THANKS
The Hopi, over the years, are fortunate in meeting and making contact with many people from
domestic and foreign countries. Many of you we know only through your letters. Many of you
came to visit us to see firsthand our situation with the forces of opposition when we needed the
most help. Your letters and petitions have helped much in taming our problems. We hope our
way of life becomes more stable as we approach what the future holds ins tore for us and the
whole world. At this time we give thanks to all those who helped us, we are truly grateful.
Over the years we gave our best of efforts in giving those who come our hearty reception. All
we expect from the visitor is to respect our village, our people and also the surrounding shrines.
We hope you will also show respect by obeying the rules of the village.
If one is fortunate in coming to Hopi land at the right moment, one can freely witness the
Sacred Ceremonial dances and share the happiness and prayers.
THE CRISIS OF THE PAST AND TODAY
Time seems to be moving faster in Hopi land and elsewhere. Sometimes we feel that we are
keeping up with it, then sometimes we are not. Often the thing may look positive which would
benefit man towards freedom and hope. Then suddenly the same thing becomes negative,
darkness without hope. We mean the future of people and the earth. We can only say this:
maybe this is part of the cultural revolution which will go away when the global society
becomes stable.
Perhaps most people frown on Hopi because of their doomsday prophecies. Such as when the
first gourd of ashes (Atomic Bomb) was dropped on Japan, killing many innocent people in a
few seconds. The Hopi had knowledge that this would happen someday, so we were not much
surprised that this came about. Rather Hopi took it as a sign that things were getting out of
hand. As instructed Hopi promptly gave warning to the world that this powerful weapon must
not advance further. If it did mankind and all life would fact disastrous consequences. Sadly, no
one heeds the warning so we keep marching on thinking of it as our defence measure.
THE COMING DRAMA
Today, once again, the world is facing a new crisis. This is a war of retaliation against
terrorism. A war to save the innocent and to punish the guilty. But who is innocent and who is
guilty? Well, this depends on how you look at it. Life would be good if all men were innocent.
Let us focus on minorities and figure who is guilty. Minorities such as the Native people of
both North and South America and elsewhere. We believe militarism is born out of injustice,
poverty and ignorance where absolute government refuses to hear the grievances of minorities
or to help in resolving problems. So the people resort to violence, demonstrations and even
terrorism or other recourses then they see no other way to be heard. What can we do when our
world leaders and the people are acting like fools in attempts to solve the problems confronting
us. Once again we will quote the prophecy of our elders. We hope it will interest you so that
you will be more aware of it as it has been happening for some time.
According to prophecy, that the day will come when people in high places will be hunted and
vice versa the lowly hunters will be hunted. This will get out of control. The hunting will
gather strength and spread far and wide. This situation might even erupt on our land. Finally,
this will lead us to a Biblical version of Armageddon (the Hopi version is closely related). A
final decisive battle between good and evil. This will occur under one God or Chief. They dare
say (the prophets) we will speak one language and that this will happen in Hopi land, in the
village of Oraibi. This will be where the new life plan will be drawn, in the pattern and cycle of
religion. Here also a final decision will be made for the wicked. They will be beheaded and
speak no more. If this does not materialize there will be total destruction through the acts of
man or nature. Then new life will begin from a girl and a boy.
This is a frightening prophecy and will not be supported by many, but one can always take it as
a theory.
As everyone knows there are wise elders in every society. These elders know much about the
past history of mankind, their successes and downfalls have been passed down to them from
thousands of years. The lessons they have learned have much value.
HEALING THE ILL
In our last issue we put in some of our planting methods. Here is another subject often asked
about by outsiders, that is the Hopi way of healing illness. The fact is that before Bahanna came
there were few sicknesses Hopi to the Hopi. Since the modern world came, many new diseases
and illnesses were introduced. Healing became more difficult for the Hopi medicine man. Now,
often the bahanna doctor and Hopi medicine man depend on one another. When the Bahanna
methods fail the sick can go to the Hopi methods and vice versa. By tradition not anyone can be
a medicine man. There are religious orders which usually heal by ritual. One group cannot use
the methods which belongs to others for they are closely guarded. By tradition the Badger Clan
are general healers but can recommend to other healers those conditions that he can't handle.
Herb medicines are also closely guarded. Home remedies can be used by anyone if one
recognizes the right herbs. Then there is the bone doctor who fixes broken and dislocated bones.
The Hopi medicine man does not go to school to learn. They are gifted and well recognized.
Therefore the quack medicine man is uncommon. It is hard for any outsider to learn. Often
wrong information is given just to get rid of a too persistent student. Good luck.
CONCLUSION
Summer is here, the fields are green with growing crops, ears of corn begin to appear on the
stalks, mellons and beans appear on the vines. As you walk among the plants talking and
singing a good feeling of pride and happiness fills your heart. You can now say the labor you
put into it will produce some harvest which will keep the wolf away from your door.
There is the sweet corn that planted earlier which is ready for a good meal, but you don't dare
touch it yet because you know this is for a special occasion which is only a few days away.
Everyone hustles around preparing for the Niman Ceremonial (home dance). Women are
readying the food to feed the guests. Maybe for relations or friends from neighboring villages,
maybe even from far away cities. The men folk spend much time in Kiva, smoking and praying
for success (that their efforts are) not in vain.
Both young and old are waiting anxiously, especially the children. They were told that if their
behavior is good the Kachina friends will bring them gifts of melon, fresh corn, dolls, or bows
and arrows.
Finally the day has arrived. Kachinas come in with beauty. The children receive their gifts with
joy and happiness. In like manner the grown ups are happy to enjoy the day watching and
listening to songs. This is the time when all hateful moods and attitudes are forgotten. Time to
turn to love one another. This closes the Kachina dances for the summer. Good day.
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The shield symbol with its four
circles in four quadrants means:
"Together with all nations we
protect both land and life, and
hold the world in balance."

DAWN KACHINA SPIRIT
Issue Number 31
What are the thoughts of world leaders in the United Nations? What will tomorrow's dawn
bring or the coming future? Will it bring us a New Dawn with splendor, peace, and happiness,
or will the old spirit of the Hopi linger on until our life resources diminish in accord with the
cycles of Nature or through the effects of mankind's technology? Which path will they choose?
THE HARVEST
Greetings, the harvest in Hopi land is over, all the crops are in. The men now breathe in relief.
Since spring much of their time has been spent in the fields caring for the crops and protecting
them from pests. Now they deserve to sit back with pride and happiness and plan for the winter
months. It is now the women's duty to care for the harvest which is stacked outdoors to dry
then is stored away indoors for winter use. Many things we do during the growing season to
make all this possible. It is hard work, but if one has good willing friends or neighbors to help
there is no problem. The togetherness creates good spiritual feelings. We join in a thanksgiving
to the spirits who made all this possible.
Now is the time the reward for our labors is measured and a time to look into our hearts and the
hearts of others. Most of the people will have a good harvest, others less and some none. A
good harvest means your prayers have been answered, that your heart and mind have been
wholesome and sound in spirit, devoted to working the land for food. Thus you, the earth and
the universe are blended and in harmony to be self-sufficient. Later we will refer to the people
who have less to harvest, or none at all.
The following is the fact predicted for this period of changing times where western ways or
lifestyles are affecting the Hopi. In many ways the Hopi are forgetting the important factor of
self-sufficiency. Let us ask grandpa why he keeps insisting that we must learn to be self-
sufficient and be independent, "Well, if you want to know," scratching his head in thought he
continues, "I fear for your future. When I was your age, strong and full of vigor, I did
everything with my hands. I worked and my field grew anything that is good to eat. I can do
this and that which is needed without complaint or being told. I respected my elders. Nowadays
you are all lazy and brainless. How do you expect to feed your family when you get married?
Of course you are growing in a different world, your ideas are changing, not like the old Hopi
ways. Nowadays you depend much on bahanna's world, you now partake of the goodies brought
in by bahanna. As long as you earn your wages by hard work and pay with your own earnings,
that is better than depending on someone else. Still, this will change your whole way of
thinking. It is important that you must always practice self-sufficiency." Changing to a more
comfortable position he continued, "Suppose one day the world will have problems with food
shortages. The Bahanna people will be worried and uncomfortable. Even though Bahanna is
skillful and intelligent his house or structure is without spiritual foundation. A structure without
this must sooner or later fall. There is spiritual and universal law higher than that which man
has made for himself. One of these principles is self-sufficiency. Suppose one day that hunger
strikes the whole world. It might not affect us so much, but we will still suffer as much.
Throughout centuries we have practiced the true principle law of self-sufficiency and thus have
continued to survive. But also throughout our history we have suffered food shortages and
hunger several times because of corruption caused by our own ambition.
"Hopi say the true principles don't change so the higher universal laws are as good as they
always were unless we bring problems on ourselves by forgetting them."
This grandfather knows the wisdom, the key to self-sufficiency. We must plant, we must grow
food, we must keep the wisdom of our ancients alive and not let our fields lay idle.
MISSION TO U.N.
When the first nuclear technology was devised and became known, we the people never gave
much thought about the effects it would cause upon living matter and the earth itself until the
nuclear bomb was dropped on the Japanese mainland. This ended the second world war. People
hailed the outcome and honors were bestowed as this was to be the greatest invention ever made
by man. People took it as a promising outlook for the future, that it would benefit the country
in many ways and would be a strong defence against enemies.
The Hopi was not impressed with this view, he was concerned and acted promptly to warn the
world of its dangers for he knows something about this device termed "the gourd of ashes."
Also according to the prophecy the house of glass or mica would be erected on the eastern shore
of our land where world leadership would be organized in the effort to resolve the world's
problems. So they, the Hopi, decided that this would be the best place to take their message on
the nuclear invention issue and to make the U.N. aware of the oppression confronting them from
outside government efforts to break their ways of life. This was the original plan they would
take to present to the U.N. Armed with all their documents they journeyed to the house of mica.
Unfortunately their entrance was denied. However their instructions were to make four attempts,
so during the last three decades a total of three attempts were made by Hotevilla religious
leaders without success. Finally the appointment was made to speak before the U.N. on
September 30th, 1985. The reception was great. Our message was clear and simple. A prepared
written documentary of the prophecy was presented including a documentary video tape
projecting the scenes and activities of our village. These were to be shared and viewed by all the
U.N. members.
No political matters were discussed, this was not permitted nor was our message demanding.
The purpose of our message was to arouse the leaders and the people of the world to look
through the eyes of the Hopi and judge whether the message has value. Until then we cannot
say what we have accomplished. Of course there are human rights groups and other who are
willing to serve us if needed. In a small way we symbolize the fulfillment of Hopi prophecy for
our village.
Herein we wish to modify the questions raised by supporters of the Hopi and the Hopi
themselves before the UN presentation materialized. Obstacles began to form about disunity.
That we should unite so that the Hopi would be stronger and more balanced for the special
occasion of the meeting at the UN. They claimed only people with rank and chosen by the chief
(Kikmongwe) would be eligible to carry out the mission but we receipt this concept with doubt.
We know that each village is independent and has their own governing body or governing
entity. We think it is not proper to be obligated to what is not designed for our village.
We hope this brief comment is understandable. The thing we know is that in some periods the
opposing forces use this tactic in tarnishing one's image in order to shackle his ambition in
doing an important task. This does not mean that what we accomplished closes the door to
anyone. It can be done by anyone perhaps much better than us. Wholeheartedly we will
acknowledge their success.
AFTER THOUGHTS
Suppose the world leaders in the United Nations had honored the message of the Hopi
prophecies four decades ago and had accepted them as truth. Suppose world leaders had
acknowledged their message regarding nuclear technology wholeheartedly, that the invention is
dangerous to the health of the earth and all living things. What if they had then decided to pass
a law prohibiting further experiment? What would our world situation be like today? We think
the world would be in a better peaceful condition in some ways but still not stable. Leaders can
always think of something to oppress people, especially the poor.
Today many of us no longer abide by the laws that the Great Creator provided for us to follow.
Rather we look up to the human governments of the world to provide the economic systems and
scientific methods to provide hope for us. It is true that civilization is prosperous at this age of
time but it seems there are some forces threatening our life and our earth. Do you think
mankind has any chance of solving these problems?
Our view is that in this age no one has ever governed for the greatest good of everyone. Clever
as man is he cannot govern himself successfully.
Many of us think everything is possible with modern science and technology. We have come to
think that any mistake could be corrected by our improved inventions, this is where we ar now,
but this could be self defeating.
HOPI PROGRESSIVE ELECTION
The progressive Hopi tribes had their annual election on September 20, 1985. The present
chairman, Ivan Sydney, was reelected from 1st Mesa. Standly Honani of 2nd Mesa was elected
vice chairman. Both are Hopi indians residing in Hopi land. Historically Hopi had never used
this system in choosing the chiefs of their choice for office. Not until around 1934 was this
system introduced by the U.S. Government when they created the Hopi Tribal Council. Since
the concept proposed was foreign the Hopi did not understand. Why do they have to select new
leaders now while their leaders are still functioning actively and doing their duties in their own
ways? As always the Hopi were cautious because they had a feeling this new proposal could be
a trick that would undermine their authority and break up their religious beliefs and way of life.
By honoring the new system they would be denouncing the highest laws of the Great Spirit and
the rightful leaders chosen under those laws. In the place of the progressives the deciding path is
chosen to follow the new leaders and their laws. Upon this basis the religious and spiritual
leaders of the traditionals refused to vote for the new leadership. This refusal is still practiced to
this day.
A pleasant day to you.
TO OUR READERS
Those who are interest in receiving "The Message to the House of Mica" write to Techqua
Ikachi. Please figure the expense of copying, postage, and handling. (Ten pages). Thank you.
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The shield symbol with its four
circles in four quadrants means:
"Together with all nations we
protect both land and life, and
hold the world in balance."

2000? WHAT OR WHO IS RESPONSIBLE FOR FARM DECLINE?
Issue Number 32
WANING FARMS
Greetings, Spring is here. The time for hard work is fast approaching. It will be a relief to go
out into the wide open spaces, surrounded by the mesas, hills, and mountains after the long
winter months. We missed our fields and are anxious to once again work the land and plant.
Other people around the country with green thumbs will be turning their best efforts toward
self-sufficiency. The right direction, we say. We wish them luck.
Meanwhile we here in Hopi land wonder how our crops will be this year. Will there be enough
moisture in the soil to bring the young plants to the surface? Will it rain so the plants will grow
strong and healthy for a good harvest? These are our main concerns because we live in an arid
land. No matter, Hopi will plant to keep culture and tradition alive. Sadly, up to this time, Hopi
life in many ways has been hooked into the materialistic society along with the rest of the
Bahanna countries. Those who have adopted materialistic ways desire a hard cash income in
order to keep up with the Joneses. This attitude also robs most Hopi of the ambition needed to
farm. So also goes the educated Hopi who is not willing to help the traditional Hopi without
cash payment. If this situation continues the fields will lie idle when the devoted traditionals
pass on.
Most of us don't know how important Winter is in Hopi land. We shiver and complain when
our houses fail to warm up the way we want. Perhaps we begin to run short on coal and
firewood. Soon we being to complain to the snow clouds to stop dumping snow on us. In this
we are acting silly, snow is a must. Without snow the Spring months will be dry and can cause
problems in planting. So we were concerned and sad when snow failed to come. This Winter
has been mild and Springlike. The fruit trees bloomed a month early, a beautiful sight they
were. We had hoped the weather would not turn cold and ruin the fruit. Sadly, we lost out to a
more powerful force than man, that is our Mother Nature. We take it as though she has boxed
our ears for being deaf to her environmental laws. She has snatched the food from our mouths
as punishment. For four days and nights now a freezing cold wind has been beating on our
doors and windows.
Most people will not think much about this kind of incident, but to the Hopi this means much
in the light of traditional prophecy. For one thing this cold spell could continue late into Spring.
This is unusual and would shorten the growing season. It is said we will clear away the snow
with our moccasins before we plant and finger sacks (gloves) will be worn. This prophecy may
sound impossible, so let us wait and see if Grandpa's prediction will come to pass. The question
is: will this occur the world over? This would depend on the geographical areas, in the regions
with different climate things will happen in different ways. For instance, tropical land could
become a land of ice, the Arctic region could become tropical. This may occur due to a pole
shift according to Bahanna's concept. But this need not happen if we, the people, get our
leaders to do something about the harmful things being done to the environment.
While we are on this subject, let us review some of the ancient teachings passed on to our
ancient fathers from the Great Spirit. These teachings say we were put on this land to protect or
defend it from harm so that it will always be here to nourish us. As time passed on things
became clearer. The Great Spirit was right when He said we have many evil ambitions in our
hearts that we would pursue throughout our long journey through life. At this age one need not
go far to see the evidence of this. Some of these ambitions are harmless and others are harmful
so the Great Spirit says we must be aware of this and avoid pitfalls.
GRANDPA SPEAKS
Now, let Grandpa speak from his knowledge and wisdom and advise us. "What I say will not
be my own words. They were passed down to me from my great uncles and grandpas. I hope
likewise that when I pass on you will pass my words on to your children and grandchildren so
that they will receive and understand as they grow.
"We are heading toward a difficult life. We have hastened our steps and are far ahead of time. I
may not be here to share the excitement with you. It saddens me to think we may never recover
our normal way of life. I also mean this for people everywhere. I think the world leaders
carelessly tangle all the solutions for the betterment of the world in a web, like the spider, and I
wonder if mankind will ever untangle the web. This is a sign of danger and I think the world
leaders have strayed off the trail to peace. It was said if the leaders come to this point the
people themselves are to take steps to shoo them back into the right path like animals. Then the
people must awaken the leaders, the people of ability and those marked by greed, pinch their
ears and make them open their eyes to the injuries they are doing our Mother Earth. They must
be awakened to the consequences of the way they are leading the world's people. We must
awaken them so they will cease their activities in developing destructive weapons which can
destroy all life on earth. Awaken them to good thoughts of peace, happiness and love so they
can be instruments to serve the world with loving kindness. Awaken them to protect and defend
the earth, not destroy it, for there is no spare available for replacement. Awaken them to put
away all evil thought and greed for this is the enemy of man. Write my words in your hearts so
you will not forget."
We think our old Grandpa is great. He knows.
RELOCATION OF THE NAVAJO
The first thing we want to make clear is the definition of Hopi.
The Progressive Hopi Tribal Council is a governing body elected to represent each Hopi Village
if that Village chooses to do so under the Constitution by-laws adopted from bahanna.
The Traditional live under or in His ways according to the Divine Laws of the Great Creator.
The Traditional Hopi are independent of the progressive Council and do not support the
progressives in relocation.
Since the inception of this publication some years ago this paper has never published anything
about the Navajo and Hopi dispute over the land to inform the outside world about what is
happening between the progressive Hopi and the Navajo. The Editor of this publication found
this to be an impossible position to maintain. After a survey among the Hopi leaders and people
opinions to support the Navajo problem are mostly negative. A finding that the Hopi should
take a position of a "wait and see attitude" and not get involved too deeply. What we have
gathered is that there is not really opposition but a sense of a modest way based on the
agreement the Navajo and Hopi smoked over long ago which obligated the Navajo to matter
they must fulfill. If they have forgotten there are less chances of this being fulfilled.
All in all, once Navajo depart the area the Hopi progressives will take over and the Traditional
Hopi will be left out, unless we join in and get a piece of the pie or at least some of the crumbs.
As it has been for past years the editor of this paper has been on the fence in order to avoid
unpleasant decisions and stay away from controversy. This also has been due to a lack of
understanding of the bahanna ways of political dealing. Also the fear that if once he involves
himself he may become the image of a devil's advocate creating a nasty situation for Hopi and
himself.
It is not easy keeping up with the relocation problem, however here is the latest news. I will
quote some lines hoping it will give some insight for you.
BIA AIMS TO SOFTEN NAVAJO RELOCATION
"The agreement which was signed by BIA and the Relocation Commission put the BIA in
charge of the fate of hundreds of Navajo Indians who now face relocation and may mean that
none of them will be forced off the land against their will. The immediate objective within the
BIA is to try to persuade as best we can the 238 families still on Hopi-partitioned land that we
can help them replicate their life style. In Washington, DC Representative Udall, D.-Ariz.,
introduced a bill that would change the 1974 law that made mass relocation necessary in the
first place. The bill, in effect, would nullify the BIA agreement. The bill would require the
Navajo to pay the Hopi about $300 million from royalties on coal leases, would allow about
700,000 acres of land be exchanged between the two tribes and would settle all outstanding
legal disputes over Navajo and Hopi Tribal Lands. The Hopi Council made no comment.
"A memorandum of understanding signed set up procedures under which the BIA will provide
housing and infrastructure for relocatees. Its role in providing those services was mandated by
an appropriations bill by Congress. The BIA will take over the controversial job of convincing
families that a decent future awaits them if they move. Humanely and sincerely they would
work with them and not force anything on them they don't want. No one will be pushed off the
land. There are a few older folks who probably will not want to move, but something will be
worked out for them, something like leases. But there will be nothing happening on July 6, the
deadline set by the Court for relocation. Because of the slow process of relocation it has built
up a natural rebellion.
"This may be a bad law. A bright future could await them if they move to the new land. Only
30 families say they will not move. The area has been described by Anti-Relocation Activists as
the home of hundreds of Navajos who are determined not to move. We want to start taking
people down to the new land and grazing lands, if they agree to go, in two or three weeks we
can start building there. But we have to treat these people like human beings. If they want we
have to find them good homesites. We think people will be thankful for relocation if we build a
home with water and other conveniences that are at least as good. We support the Memorandum
of Understanding if the law has to be carried out, that is the way to do it. Too bad that it wasn't
done long ago, so all the suffering would not happen."
Now you got the information on relocation of the Navajo straight from the horse's mouth after
long months of waiting. Now the question is will the Traditional Navajo fall? If so, brace
yourselves for the Traditional Hopi's reaction. Good day.
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The shield symbol with its four
circles in four quadrants means:
"Together with all nations we
protect both land and life, and
hold the world in balance."

Will they blend?
Issue Number 33
LOOKING AT HOPI
Greetings, we know many of you are waiting to hear about the goings on here in Hopi land and
in our neighboring Navajo tribe at Big Mountain. But first, let us give our attention to local
matters.
We sense that most of our readers and people in general are not totally familiar with the
position of the Hopi Traditionals and the so-called Hopi Tribal Council. This is because often
what comes through the media is misleading and creates confusion. There are some questions in
people's minds which must be clarified. Herein, briefly, we shall try to show where each group
of Hopis stand, how the Hopi thinks, and how he looks at his problems.
It would be nice if we could write about pleasant things but, because of the frustrations and
emotional problems confronting Hopi society, we feel it is time to admit our shortcomings to
the outside public in order that they may understand our situation. At present the future of the
Hopi looks bleak. But, we know that throughout our history crises like this are good for the
people. It causes them to stop and think, to find their way back to the good path. So we are
hoping that all our mistakes can be mended for the sake of a brighter future. We are certain that
those with open minds will understand. That because of frictions and divisions within Hopi
society it becomes difficult and complicated to voice personal opinion to a person with a
different mind. It creates aggressive feelings toward fellow Hopis, often disturbs clan
relationships, and also causes hard feelings among leaders because the opinions of others do not
agree with their own wisdom and knowledge. This problem exists in all other villages, not only
in our village of Hotevilla.
One good bit of news is that our Traditional spiritual wisdom has not declined much.
Ceremonialism is one factor which unites us for a day or two at a time to help one another and
to share our food and happiness. The sharing makes our ceremonials complete.
Not long ago Traditional Hopi, mainly the people of Hotevilla Village, were regarded as a
people with a wayward spirit. A backward people wanting nothing not Hopi and believing in
dead wisdom and knowledge like devil believers in doomsday prophecies. Humiliated, but
refusing to buckle under the heavy pressure, they continued their ways because they believed
the struggle was worth it in order to continue to live their own way of life.
The village continues to oppose and reject all the programs and proposals of foreign
government. To the casual observer Bahanna activities seem harmless while the promoters think
good things will come out of the proposal which will benefit the village. But the fact is these
programs ware part of an attempt to force the village into the assimilation of western ways. An
effort to force us away from our tradition and culture.
Hotevilla Village was founded in 1906ce by Chief Yukiuma, following his eviction, with his
followers, from our mother village of Oraibi. The eviction followed his efforts to preserve the
Hopi tradition and culture. He is the only Hopi Chief who shook hands with U.S. President Taft
in the White House. The only Hopi Chief who defied the power of the great American Nation,
who went to Alcatraz Prison, who endured suffering, bribes, and flattery. The great American
President could not convince him to bow to the greatest nation on earth. Still, to this day,
Hotevilla Village has been following the philosophy of Chief Yukiuma. We do not forget his
followers, men, women, and children, who suffered equal punishment and humiliation at the
hands of Government Agents. We do not forget some Hopis from other villages who stained
their hands by committing sorrowful and disastrous acts against our village. In spite of this it is
our elders' advice that it is proper to forgive, but not to forget, the incident.
If we are fortunate this event in our past will, in the future, help fulfill some of our prophecies.
Upon these bases we must stand firm and at a certain period of time we must widen our
distance from people who have a spirit unlike ours or we will be tricked into the pitfalls in
which they will be caught.
All traditional established villages have problems similar to ours because of encroachment from
some sources. Since they have their own guidelines we are not in a position to give direction.
We mean in terms of Bahanna political matters we are lacking in understanding. On the
spiritual level we have understanding for the most part in areas where we share the feelings of
good will and oneness. We know it can be difficult for outsiders to understand where each
village stands. There is no easy answer. So we will again point out that each village is separate,
like Bahanna towns. Each village has its own self-governing body depending on the number of
traditional thinking religious leaders and people who make decisions for the community.
Sadly, at the present time, lifestyles are changing at a rapid pace. The things we were supposed
to avoid have made inroads into our communities. Power and water conveniences are now being
installed in homes. Large numbers of Hopi now depend on the BIA created Hopi Tribal Council
for economic purposes. The unconcerned observer may think these activities are a great step
towards progress, that they will do no harm. Our view is that they should know better because
it shows that we are ignoring the wisdom and knowledge of our wise elders and ignoring the
great laws of our Creator. We are forgetting our guideline to survival. We are proud to say that
our village still stands firm in keeping out modern things. We mean those things which will
break down our resistance. Hotevilla is the last traditional stronghold in Hopi land, please help
us keep it.
DEFINING "HOPI NATION" AND "HOPI TRIBE"
Which faction in Hopi land deserves the name "Hopi Nation" or "Hopi Tribe"? Thee two
important names have been crisscrossing between the Traditional Hopi and the progressive
"Hopi Tribal Council." We bring this out because it has caused much head scratching and
confusion among outsiders who are unfamiliar with the Hopi. This is particularly noticeable in
the Navajo relocation issue.
It seems these terms portray all the united Hopi tribe within the Hopi Nation as working
together in trying to throw out the Navajo by their ears. We view this as misleading for the
Traditional Hopi are not involved in relocation so as not to tarnish our proud name of peaceful
Hopi. As far as we know the "Hopi Tribal Council" was created by the BIA. We don't know
from what substance and they failed to give them a name so they adopted the name "Hopi
Tribe."
The Traditional Hopi were created by the Great Creator from spiritual seed and received the
name "Hopi" long before the progressive Council was ever heard of. We will let you decide.
THE REWARDS OF WHAT WE SOW
The Hopi elders look on with awe as the predictions of our prophets begin unfolding before
their eyes. The fast life, the changes in attitudes and behavior of the world's people, contesting
for power, boastfulness in know how, increased immorality and materialism. The world's people
do not realize these actions gradually diminish the life resources through opposing the laws of
nature with our own designs. Clever is Man, he did not see his actions set nature in motion
toward disastrous consequences.
Upon this basis our religious leaders always opposed modernization. But for some years
conflicting and distorted versions of our traditional wisdom and knowledge have been passed on
by "progressive" Hopi. These distortions are now confusing the minds of Hopi people into
going forward toward modern ways. People who don't understand the old teachings correctly
are easily misled. Those with shortcomings are easily hooked into the very way of life that true
Hopis are avoiding. These people are encouraged to follow the new system of a salary based
life and education. They are told that modern ways will not harm them. While those who lack
education and technical skills are encouraged to become dependent on handouts, welfare, food
stamps, etc. This harms the traditional principles of self-sufficiency through farming and hand
crafts. We feel that this is a shameful, not a proud way of obtaining necessities. It seems they
would know better, but they appear to ignore the problems of the present crisis as if it were
unimportant. Devoted Hopi regard this crisis as extremely serious. It could be the harrowing last
chapter of the true Hopi way of life.
To show you how persistent willed the Hopi "progressives" are in doing their dirty work, only a
month ago they made an inroad into our village with telephone lines without the approval of the
village leaders. From informed sources we hear that they are planning to install water and
power lines into our village. Can we stop them?
NAVAJO RELOCATION
During the Navajo relocation deadline of July 7th for a showdown there was no direct action.
Protest marches of Navajo and outside support groups were in evidence ending with the main
event near Big Mountain of the cutting of more than a half mile of partition fence by the
Navajos. At this time things are at a stand still. Promoters of relocation are at their wits end,
scratching their heads, figuring the next move that might work. The Hopi Tribal Council
Chairman demands relocation plan in 30 days. Insisting that Navajos are trespassers subject to
eviction.
Most impressive is Bill (S. 2545) which Senator Cranston (Calif.) introduced in condemnation
of the relocation ruling (PL-93-531), that this ruling has not worked after 12 years. His bill is
calling for a moratorium on relocation. It also calls for the establishment of a Presidential
Advisory Committee to study the remaining problems. The Committee would consist of the
Secretary of the Interior, four members of Congress, four Hopi Indians and four Navajo Indians.
The Hopi and Navajo delegations would consist of two from each Tribal Council, two
Traditional leaders, and two elders facing relocation.
If we understand correctly the moratorium would cut all further funding for relocation through
the fiscal year 1987. So we expect nothing will happen for quite some time. This depends on
the passing of the bill.
For first hand information, write to or contact:
Big Mountain JUA, Legal D/OCOMM
2501 N. 4th Street, Suite 18
Flagstaff, AZ 86001
Phone (602) 774-5233
Thank you - Good Day
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The shield symbol with its four
circles in four quadrants means:
"Together with all nations we
protect both land and life, and
hold the world in balance."

Issue Number 34
HOPI VISIT THE U.N.
We came to bless the Torch of Peace with our prayers. We entered the Kiva of Great World
Leaders with our message of peace with harmony to give to their thoughts. We blessed the
torch spirit on his journey to distant lands to deliver our message of peace to all mankind. Let
our message enter their hearts so that they will come forth and cleanse all the evil hearts of
mankind through purification so that all life will continue on and have everlasting peace.
CHANGING TIMES IN HOPI LAND
Dear Readers, harvesting time is here again. Because of the dry summer months we were
doubtful of getting very much from our crops but it turns out that most of us have our fill.
The total harvest in Hopi land will be less this year. Many of the able Hopi farmers have let
their fields lay idle in exchange for a wage salary base. This is gradually erasing our culture and
the regard for the spiritual laws of nature for rain and corn are the main important bases in all
Hopi ceremonials.
As we look on something is brewing within the progressive Hopi society which is becoming
"born again" to Hopi tradition. This means they feel that they, the progressives, can participate
in Traditional ceremonials and other activities which are a part of Hopi life. This is to keep the
identity of a Hopi tribe.
This idea is nil because most of the children, even grown ups, are forgetting their language.
Intermarriage with other tribes and races are depleting the identity of what we are. All these
things have been foretold repeatedly by our elders and have taught us to beware of this. That
bahanna education would lead us into pitfalls from which we will never escape.
The following is an article of a Hopi Chairman's dream which may be late in coming.
RETURN TO TRADITIONAL LIFE STYLE
It is Hopi Tribal Chairman Sidney's view that once Hopi reclaim their land from the Navajo the
Hopi will return to their traditional life style. That in taking the lead on new land they have to
respect the traditions of the Hopi people. He claims this message was relayed to him by
numerous Hopi people and village leaders. The young people who are moving to 900,000 acres
of land are the beginning. That someday there will be another village. The blue print of the
design will be drawn in the near future.
The tribal government will provide the people with guidelines and aid in financial assistance.
The Hopi tribe has over 200 applicants for homesite use of the Hopi partitioned lands. presently
they are being effectively denied the use of this much needed land by the BIA and the Navajo
tribe.
The Hopi tribe needs the use of the land for the purpose of agriculture, grazing, homesites, and
other forms of economic self-sufficiency. The Hopi are a growing tribe and we need our land in
order to continue to survive as a people and culture. The tribe will attempt to preserve their
culture and religion, a belief system that is tied to our land. Land is food, family and the Great
Spirit. The impact of intrusion will never be erased.
In another statement Chairman Sidney made in his keynote address, "The Hopi have been
traditionally self-supporting. We do not want to rely on the Federal Government. I want to be
the first Chairman to say to President Ronald Reagan, 'The Hopi people are self-sufficient.
Thank you but we don't need your Federal Funds, social programs. Give these funds to those
that do.'"
What do we think of Mr. Chairman's statement? We admit the statement is good because in
some ways it goes along with the traditional views so it sounded good to us. Then as we see it
from another side, we think it is a cunning way of getting support for his fight against the
Navajo. A political tactic to sway Hopi and others to his side. It could be just a dream so we
don't buy it. There is a danger for him in opening this Pandora's box.
Restlessness and complaints are now in evidence because of the strict rules coming out of the
Tribal Council. One cannot own livestock without a permit and paying the fee for each head.
The number one can own is controlled by a limit on the number of heads one may have.
Reclaimed land will not be free to the applicants for homesites. The land and other things will
be leased to them and this spells money. Large numbers of Hopi view this as not a traditional
life style.
The Hopi system is that the land is free, open for those with ambition to make a livelihood
from the land. But progressive Hopi claim that Traditional Hopi have never contributed
anything of benefit to the Hopi people. Instead they prevent the Hopi from progressive with the
material world.
This is true in some ways, but it seems it is the progressives who are blind to the Hopi
traditional system. This is a way of holding and protecting the land for the people and children
to come so that they can have land and use it freely. The traditional system is best because it
can last forever. The best food that the land can offer. The health, happiness for a better life
which only land can provide. These are the benefits Traditional Hopi contribute. These and
many more are the benefits by which Hopi have survived for thousands of years. Therefore
Hopi need not add a new ingredient which might not harmonize with what Hopi have had in
their possession for ages. A proof that this system must be good.
Hopi prophecy says that if we link ourselves with a culture not of our own the situation will
develop that it will become difficult to regain what we discard in the name of progress. Of
course we can continue to practice what we lose, but it will have lost its value. What happens
toward the end will be the consequences for our carelessness. Upon this view we foresee no
positive guideline to give for their future.
JOURNEY OF HOPI TO U.N.
On September 16th, 1986 Hopi elders were invited to the U.N. to present their message of
peace and to participate in a spiritual ceremony.
Many people, old and young, were there to take part in this special day of International Day
and Year of Peace.
The Hopi elders were honored to participate in a special fire ceremonial with other Native
Americans. Exactly at sunrise the fire was kindled on the grounds of the U.N. by Iroquois
Indians who blessed the fire with Native tobacco, with prayers to all directions. Hopi elders
blessed the fire with corn meal and with their own prayers.
From this fire the Torch of Peace was lighted. This torch will be carried around the world,
passed from hand to hand by people of all races, ages, and beliefs until it is returned to the
U.N. on December 11, 1986. This will be called the First Earth Run.
Later the Hopi elders presented the message of hope and love to the children of the world.
In the late afternoon the Hopi met their appointment time with the Secretary General of the U.N.
Our message of peace was presented to him to be shared by other countries around the world.
Since we were given an hour's time not all the message was delivered. However, we left with
them our video tape of our message so this will speak the rest.
All the mess that did not fit within the time and which is too political to be heard in the House
of Mica will be put together in the near future for printing. Watch for it.
We were received with respect. Also our sponsors took care of us like VIPs which we
appreciate. This made our trip very exciting and interesting.
We pray our message will produce power and be heard throughout the lands. Perhaps along the
way our voice will do wonders, that our struggle is not in vain.
Thank you.
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The shield symbol with its four
circles in four quadrants means:
"Together with all nations we
protect both land and life, and
hold the world in balance."

Issue Number 35
I only have my planting stick and my seeds. If you are willing to live here as I do, you may
come and live here with me. Then you will have fruitful lives.
There will come a time when you will come to two paths. Seek your wisdom for directions to
lasting peace or the destiny of fate.
OUR CHILDISH BEHAVIOR AND ATTITUDES
Our greetings to all with good hearts. We are now well into the new year. We pray this coming
year will bring us prosperity and peace throughout the world Also that it will bring us good
health and happiness.
In the past year many of us have encountered some form of pitfall. That experience intended to
teach us some fact of life, that our life is not always a path of roses so that we must take care
and avoid the pitfalls. Especially in today's hectic world which can drain our minds and
strength. Particularly the 'Rambo' style policies of world leaders and deceitfulness in high
places. People are puzzled about what is going on. People the world over are concerned and
worried.
According to our ancient prophecies some day along our path we will arrive at the point of
confusion because of the fast life due to the change from good to bad in our moral principles.
Just as in our previous worlds, the lives of people and the leaders will become corrupted by
greed and power. Honesty and truthfulness will wane. This will affect our children who will
hassle us with nagging and annoyance which will finally cause mental distress resulting in
failure of our health, perhaps to our graves because we become worry-warts. Many other things
will come about which will be cloaked with mystery, which cannot be fully understood and will
be difficult to explain how it will affect the world and people.
SOCIAL CLASS AND POWER STRUGGLE
For some years now this little humble newsletter has been making the effort to keep active as an
information source to the outside world. We also have our messengers going to distant places,
informing those who would listen to be aware of our domestic problems and the problems
between Man and Nature.
We all know the people and the world have changed many times over. However, our view of
this changing time in this era appears extraordinary. Perhaps with a special purpose or function.
To us it is frightening. With this in mind let us look at Hopi.
Hopi land is now undergoing some kind of change or reformation. Because of friction between
the progressive Council and the Traditional Hopi or conservatives most of us are caught in the
middle looking for which path to follow. Now activated is a social class and power struggle.
Now, Hopis with little knowledge along with the younger generation lean toward progressive
ideas because this path offers some meaningful opportunities if one joins the fold of the Hopi
Tribal Council and their Hopi Constitution and Bylaws. This is a path to a western life style.
This path also leads to rights for land assignment in the JUA when the Navajo move out. No
doubt this is a sister to the Allotment Plan which failed in early 1900. The Traditional Hopi are
looked upon as an obstacle to progress. That no value can be gained through them because they
have no power or wealth.
The Traditional Hopi follow the teachings of precaution, to take action beforehand in order to
prevent harm taking hold of our ways of life and land. Precautions to protect and defend the
land for you and me in spite of the pressures. Maybe we are far from achieving our goal. Who
knows, maybe our goal is near?
We don't think of ourselves as being unworthy. We believe no one is unworthy because we
humans are divinely created by our Creator. Therefore, we are spiritual beings. Our divine
rights cannot be withheld from any common man for each of us is given a special role in life.
THE GREAT PLAN
The following is the write-up by Oliver Lafarge, the author of the Hopi Tribal Constitution and
Bylaws. He spells out well meaning predictions, the knowledge Hopi have known for ages.
Herein we quote Lafarge in the expression of his feelings which he had in planning the future
for the Hopi and other Indians.
"The pictorial history, the beginning and future of the Indians. By Oliver Lafarge--the author of
Hopi tribal constitution.
"When we look for recognizable indians who retain of tribal organization and life, but must be
from 6,000 on up. Since 1870 we dealt with the tribes as little nation, having limited
sovereignty, subordinated to our sovereignty, we make regular treaties with them or made
agreements and promises, it is unhappy truth that there is no tribe which we have not at
sometime broken our words. "Most Indians had feelings that they never surrendered to U.S. and
Had never made peace with us. They long resisted all services offered by the BIA including
education, so that they remained one of the more primitive of our Indian group.
"In recent years some of them has relented and are dealing with the Fed. Government. Join
indian-Federal jurisdiction over indian country goes back to beginning of our legal history, Its
an expression of an ancient limited sovereignty subordinate to the national sovereignty.
Congress can terminate it at will. Many Indians are afraid that congress would do so.
"Since 1946 a series of important Federal and state court cases conclusively shown that Indians
are no longer wards, the Government has no more legal authority over indian's personal actions
and choice than it has over other citizens. When Indian moves off the reservation, he is on the
same footing as anybody else.
"By 1880 almost all tribe were on reservation of sort, totaling 155,000,000 acres. It was than
well meaning person came with the idea to civalize the quickly, the theorey was that tribal
ownership of the reservation strengthen the exsistance of the tribe, hence held the individual
back, that the finest thing can happen to any man is to own his own land in his own name, all
would become hard working farmers, since the indians race are doomed and dying race, if
everyone got an adequate allotment of land fight away, there would be no need to worry about
having more land available for future.
"Allotment would remain in trust on the same basis on reservations for 25 years, by then the
oldest and most conservative would die off, the younger people would have civilized themselves
and Indian problem would be ended.
"After twenty-five years patent in fee would be issued to allocatties and to all intends and
purposes they would no-longer be indians, their land be sold or mortgaged or otherwise used as
they thought best and that would be that.
"A great many people had no love for Indian, saw other possibilities of the allotment plant,
where no one wanted the land and most tribe far too primitive to have the scheme applied to
them, if all Indians got allotment there would be great chunk of reservation left over which
would be declared "surplus" bought from the tribe for a song, and open to homesteading or
purchers, here is a chance of grab off of the Indian property quickly.
"Then in 26 years would be fee-patenting, knowing realities of Indian's preparation for outright
ownership many realize happyly that anyone who couldnt swindle liberated owners out of what
he wanted must have hole in his head. So with a whoop of joy the despoilers join well wishers.
"So offer an Indian $3,000 it is more money than he ever heard of in his life and he can
imagine no end to it, if necessary get him drunk talk him into signing a mortgage, he cannot
pay off, he does not understand that he must pay off and in due course forcloser. Now you have
the range there is nothing for owners to do but lease it to you cheap.
"We begin to see the gimmick in the theoretically favorable legal statute of Indian. But time to
time the administration policy has changed until 1929 which was to de-Indianize by breaking up
the tribes, destroying their tradition, preventing group action, doing everything possible to make
it impossible for the Indians to make themselves heard, along with this went again travesty of
education, adding to this the great susceptibility of Indians to new disease we brought among
them, and the abuses to which Ind. are still subjected. Consider these people after 200 years of
bitter experience have every reason to hold that becoming "just like whiteman" is a poor thing
indeed, you will begin to understand why Indian did not progress, you will wonder indeed how
they ever survive.
"In 1934 congress pass the Indian Reorganization Act, which provide firm authority for tribes
not only to set up and run their own local government, but to form corporation for business
purpose. Though this modernized tribal organization, the Indians have become uncomfortably
able to protest wrong done to them and to defend their rights.
"If while the Indians are struggling desperately to make the great adjustment, the last remnant
of their land base is lost to them, as they fear the Indian Reorganization Act be junked
someday. Their struggle will be hopeless they will be driven to cities and towns, driven by
sheer hunger being utterly unprepared will land in slums.
"So in 1953 BIA program relocation help them to readjust to new life that soon will come. This
does not mean that they dress of live and worship as their ancestors did. But have to hold to the
inner quality pride and integrity of their tribe.
"Many whitemen including influential politicals want to break up Indian organization. The duly
elected council organized tribe with attorney at hand is uncomfortably capable of making
whiteman back down.
"The picture is dreary, but still are remarkable people, can drum, sing, joke and laugh, they
have not given up, they do not want hand outs or charity from the govt. they still will attain
their goal and still hold to traditions, generosities and ancient knowledge, that will add greatly
richness of the american scene.
DECISIONS OF TWO PATHS
Olive Lafarge appeared in Hopi land around the time when Congress passed the Indian Re-
organization Act. He went straight to each village leader with his draft. At first no one was
interested. Finally he influenced the leaders that the draft would benefit the whole tribe with
protection, economy and many other things that will improve their life. The leaders agreed only
to test it, not knowing it would stick and lead them to self defeat.
Only Hotevilla village leaders, being stubborn, were not impressed by Mr. Lafarge's influence.
After several days of meetings, without success, he left. So the Hopi Tribal Council was
organized to be the tool of the Government.
Perhaps, if we are fortunate, leaders in high places have changed with time and have gained
compassion so that they will realize our plight and help Hopi regain the freedom that we
deserve.
Our blessing.
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The shield symbol with its four
circles in four quadrants means:
"Together with all nations we
protect both land and life, and
hold the world in balance."

"I CANNOT TELL A LIE, I DID ALL THIS WITH MY OWN LITTLE HANDS"
Issue Number 36
THE CHERRY TREE STORY
Our greetings: We wish you all good health and happiness for the coming year. We pray a
solution will come about for peace, also a solution to resolve the disputed problems among
mankind so we all will be happy once again.
Herein, in honor of George Washington's birthday anniversary, we wish to fill in about the
famous cherry tree story and the by-words "I cannot tell a lie." We first heard this and learned
about it in our primary school days from our teachers years ago. Each year we were reminded
of Washington, the first president, on his birthday. We were told he was nice and honest; so
when he chopped his father's cherry tree he admitted it and said, "I cannot tell a lie." We were
always encouraged to be like him and always tell our parents and teachers the truth. We would
do this for a few days then forget. We did not know the rest of this story existed. So here is the
rest of the story:
ESSENCE OF HOPI WISDOM AND KNOWLEDGE
After reviewing the Cherry Tree story we find the content very interesting. It clearly confirms
the prophecy of the Hopi about the newcomers arriving in our land. Hopi called them
"Bahanna," (the white race). It wa prophesied that they will come in large numbers. They will
be cunning and sly wit forked tongue and sweet tongue. By deceit and fraud they will take over
the land of the Native people. They will be ambitious in many ways and disturb the lives of the
first inhabitants, disturb even the land and Nature. If we protest they can seize the land through
superior force of weapons and will attempt to annihilate all Native people. But a remnant of
these people will survive to carry on for the future.
Bahanna will not end their conquests until the last Native disappears, this will be their goal.
But if we are fortunate the Bahanna Government will have mercy and refine their policies to
softer methods in inducing the natives to give up their land. Their conquest will linger on
without bloodshed and death. It will be in such a way that before we know it, we will be caught
in their web. Therefore we must be cautious and beware of getting fouled by their tricky words
and fall into their pitfalls and traps.
Just as predicted, the Bahanna Government came to Hopi land with good intentions. Armed
with a proposal of education for the children, with promises of many good things for the Hopi
and for their children's future. After meeting over it, leaders from all the villages rejected the
education, saying: Bahanna school is not good. It will not fit into their needs or blend with their
religious ceremonials. That they will teach their children their own ways, as in the past.
The religious leaders foresaw it as trickery devised to destroy the minds of children. They
foresaw the danger that the children would lose their traditional culture and identity. Lose even
their language and become the tool of the Government. They foresaw that they would destroy
themselves and lose the Hopi way of life.
The Bahanna persisted but failed for a time. Then finally all the village leaders bowed to the
inevitable only when threats of prison were used.
Among the Hopi this created great division and friction. Discord erupted between those who
yielded to the powers of the Bahanna Government and those who chose to keep their position as
Hopi. Knowing they could not live side by side, the devoted Hopi decided to escape to a better
world of life so the traditional culture and their religion would not die. Thus the village of
Hotevilla was founded and was firmly established to symbolize the protection of all life and
land. It is important to understand the sacred wall of defence is erected toward off the wicked in
their attempts to annihilate the last remnants of the first native people. That those who dare
venture to disturb the sacred barricade will cause a great misfortune to befall us all.
Above is a summary of native people, their past history on this land and the program of the
Bahanna Government. A scheme by which to achieve their goal in taking over the land of the
Indians.
Once upon a time the Indians could settle their own problems without outside interference, but
in these changing times this system became impossible because we allowed ourselves to
become sucked into western ways of resolving the problems, believing that only courts can give
decisions or judgments and that it is not a matter of free choice. So we ended up with every
man for himself.
When one day George Washington's father came home from a hard day collecting rents on his
Rappahannock estates, he saw the fallen cherry tree and asked his wife what happened. She told
him. After dinner George's father, Augustine Washington, summoned George to the fireplace
for a talk.
"George, your mother tells me you chopped down the cherry tree. Is that true?"
"Yes, father, I cannot tell a lie," said George, "I did it!"
"Now George, do you know what's worse than chopping down your father's prize cherry tree?"
"Lying, father?"
"No George, admitting it!"
"I don't understand father."
"George have you ever heard the saying,' The road to hell is paved with good intentions?'"
"No I haven't father!"
"Well, that saying is quite true," said Augustine taking his pipe and lighting it with a twig from
the hearth. "But equally true is the saying, 'The road to failure is paved with the truth.'"
"Gee, father," said George wide-eyed. "That's not what mother has told me."
"Your mother is a dear woman, George, but she knows nothing of the world of commerce and
politics. In here next to the fire it is warm and comfortable, but out there it is cold and bitter. A
man must use his wits and his wiles to survive. If I had managed my estates in the light of truth
we would be living on a patch of weeds in the backwaters of the river. The truth is a poor man's
shackle, George. It is something we of the elite (superior group) must demand from the lowly
in order to keep them where they are. Truth is the enemy of a good bargain."
George scratched his head, not fully understanding his father. He turned toward his mother who
was weaving beside a row of candles. She was shaking her head from side to side, her lips were
taut but she said nothing.
"Father, do you mean I should not have chopped down the cherry tree, but having done so I
should have blamed it on little Tommy Jefferson?"
"No," replied his father, "I mean you should not have chopped down the cherry tree, but having
done so, you should have professed ignorance as to how it happened. Let me make myself
perfectly clear, George. The tree was mine. It made me angry to see my lawn so defoliated.
Consequently I would have sought out the culprit for punishment. I must now punish you, an
act which will grieve me, and leave your backside raw. There is no profit for either of us."
"As you go through life and rise to higher positions you may find it to your advantage to
defoliate someone else's land. Go ahead and do it son, but be sure you have a cock and bull
story ready to face the allegations. I have great expectations for you George, and I hate to see
them dashed on the rocks of veracity. I would rather let you soar to the heights on the wings of
duplicity."
"I don't understand a lot of those words, father."
"Don't worry about them now, son," replied Augustine Washington, "you'll gather their meaning
in time. Now, out to the woodshed."
The idlers say we will have little chance of winning through the courts and they are still
reluctant to do so. Putting the land case into court is dangerous, they say, because if the
decision is not in our favor we will lose all claim to the land. That would be the end of Hopi.
The wisdom of Hopi tells us that we are like a string of beads, all united. As time passes people
will begin to unstring themselves from this true life line. When they see or hear temptations of
pleasure and gain the beads on the string will decrease in numbers. The string will become
shorter until only a few with strong wills will be left hanging onto the life line to pursue their
destiny as laid out by Massau, the Great Spirit. There will be a great joy if they achieve this
goal. This will purify the land to peaceful ways of life. But if they fail it will be up to the Great
Creator through nature to do to us what we deserve.
THE SEARCH
Three people were named who were to help the Hopi when we reached the crisis of no return.
The Paiute Indian was to help according to his wisdom, but if he is unable the Navajo Indian
will help also, according to his wisdom. If their efforts fail then Bahanna will come to aid. This
is where we are now.
The time has now arrived to do something for the Traditional Hopi of Hotevilla. Why only
Hotevilla? Our answer now is that it is time.
Now we stand alone according to our prophecy. We can only say if you are interested in
helping our cause in preserving our Traditional Hopi culture, please write to your Congressmen
and Senators to look into the so-called Joint Use Area between the Hopi and Navajo
reservations. To support Sen. Cranston's Bill S-2545, calling for a moratorium on funding for
the relocation of Navajo. Including both Traditional Hopi and Navajo in their discussions in
order to keep their voices separate from the Tribal Councils or both tribes. Tribal Councils
whose views are western concepts.
On December 26, 1986, Traditional Hopi elders of Hotevilla filed a complaint with the UN
Commission for Human Rights in Geneva. It would help our cause if you write letters of
support for our complaint. We ask you to write letters of support for our complaint. We ask you
to write to Mr. Jacob Moller, Center for Human Rights, Communication Unit, Palais des Nation
1211 Geneva 10. Express your support for the preservation of our aboriginal culture. Thank
you.
PONDER FOR VALUE
After pondering over the cherry tree story we hop no one is offended. We don't claim to know
everything, but we do know deceit and fraud come hand in hand with truthfulness and honesty.
People in high places down to the lowest casts use them in everyday life in many ways. It is
natural to tell little white lies. It is something within us that will not go away. Why? Perhaps
we will tell you about it one day. As a whole they help make the world turn. Good day.
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The shield symbol with its four
circles in four quadrants means:
"Together with all nations we
protect both land and life, and
hold the world in balance."

PROPHECY ROCK OR LIFE PLAN
Issue Number 37
I have nothing here. My life is simple. All I have is my planting stick and my seeds. If you are
willing to live as I do, and follow my instructions, the life plan I shall give you, you may live
here with me and take care of the land. Then you shall have a long, happy and peaceful life.
Greetings, Spring is here, summer is around the corner. Some of us will be busy working our
fields, planting, blending with nature, putting in our seeds, watching them appear. It makes us
proud that we too are creators. We pamper our plants, sing and pray so they will grow healthy
and strong. They will grow and grow to produce food for our nourishment in return for our
kindness and care so that we will stay strong and healthy. The plants will be happy for the duty
they have done, both we and the plants will be happy to be part of nature.
At this time we wish to thank all those who support us with the expenses in putting out our
publication. Most of all we appreciate all the letter writing to your elected officials. We are
hoping the Congressional hearing will materialize here in Hopi land so that the Traditional
point of view will be heard concerning JUA. We have been waiting for so long and wish to be
included, especially the Hotevilla Village.
Since we will not have much time this summer, we decided to put out this quick issue. We will
give our best effort sin letting you know the events. Things are happening but are not yet ripe
to put into print. We don't know yet when the next issue will be.
ESSENCE OF HOPI KNOWLEDGE AND WISDOM OR PROPHECY
Often people write and ask for Hopi prophecy, but because it would take many pages, it is
really not that simple. Let us look briefly in to Hopi knowledge and wisdom relating to the
"Gourd of Ashes" (atomic bomb) and the instructions regarding the UN often told by Hopi
elders. The following is condensed from late Chief Katchongva's booklet "From the Beginning
of Life to the Day of Purification."
PROPHECY
The Hopi play a key role in the survival of the human race through their vital communion with
the unseen forces that hold nature in balance, as an example of a practical alternative to the
suicidal man-made system, and as a fulcrum of world events. The pattern is simple. "The whole
world will shake and turn red and turn against those who are hindering the Hopi."
THE GOURD FULL OF ASHES
Eventually a "gourd full of ashes" would be invented, which if dropped from the sky would boil
the oceans and burn the land causing nothing to grow for many years. This would be the sign
for a certain Hopi to bring out his teachings in order to warn the world that the third and final
event would happen soon. That it could bring an end to all life unless people correct themselves
and their leaders in time.
Hopi leaders now believe the first two events were the first and second world ward and the
"gourd full of ashes" in the atomic bomb. After the bombing of Hiroshima and Nagasaki
teachings formerly kept secret were compared and released to the world. The details presented
here are part of those teachings.
THE DAY OF PURIFICATION
The final stage, called "The Great Day of Purification," has been described as a "Mystery Egg"
in which the forces of the swastika and the Sun plus a third force symbolized by the color "red"
culminate either in total rebirth or total annihilation--we don't know which . But the choice is
yours, war and natural catastrophe may be involved. The degree of violence will be determined
by the degree of inequity caused among the peoples of the world and in the balance of nature. In
this crisis rich and poor will be forced to struggle as equals in order to survive.
That it will be very violent is now almost taken for granted among Traditional Hopi, but man
still may lessen the violence by correcting his treatment of nature and fellow man. Ancient
spiritually-based communities, such as the Hopi, must especially be preserved and not forced to
abandon their wise way of life and the natural resources they have vowed to protect.
The man made system now destroying the Hopi is deeply involved in similar violations
throughout the world. The devastating reversal predicted in the prophecies is part of the natural
order. If those who thrive from that system, its money and its laws, can manage to stop
destroying the Hopi then many may be able to survive the Day of Purification and enter a new
age of peace. But if no one is left to continue the Hopi way, then the hope for such an age is in
vain.
The forces we must face are formidable, but the only alternative is annihilation. Still the man-
made system cannot be corrected by any means that requires one's will to be forced upon
another, for that is the source of the problem. If people are to correct themselves and their
leaders, the gulf between the two must disappear. To accomplish this one can only rely on the
energy of truth itself.
This approach, which is the foundation of the Hopi way of life, is the greatest challenge a
mortal can face. Few are likely to accept it. But once peace is established on this basis, and our
original way of life is allowed to flourish, we will be able to use our inventive capacity wisely.
To encourage rather than threaten life. To benefit everyone rather than giving advantage to a
few at the expense of others. Concern for all living things will far surpass personal concerns
bringing greater happiness than could formerly be realized. Then all things shall enjoy lasting
harmony.
Just what are the Hopi prophetic instructions regarding the United Nations and what constituted
fulfillment?
Two misconceptions must be immediately dismissed. The Hopi are not charged with just
another appeal for peace, nor do they request membership in the UN. Once more voice added to
the chorus of those calling for peace would add little compared to the true significance of what
Hopi tradition has to offer the modern world through this forum. When it was suggested that
they join the UN the Traditional Hopi--half jokingly--would respond: "No, we're waiting for the
UN to join us." Quite literally they are waiting for other nations to return to that way of life
which can continue endlessly. Which is the deeper meaning of the name, Hopi. This gives a
clue to the profound insight to be found in the Hopi ancestral knowledge. If thoroughly
understood, this insight into the forces that shape the modern world would enable those
involved in the UN to bring an end to the arms race. The communication effort of the Hopi and
the developments that led to the existence of the United Nations are parallel responses to the
invention of the atomic bomb. From the Hopi perspective these two efforts ought to enhance
each other for the benefit of the entire world.
Centuries before the arms race began the alternative to war was being put into practice by
migrating societies who slowly formed a spiritual political union at Oraibi, the oldest
continuously inhabited village in the western hemisphere. To the Hopi, the UN has great
significance within this pattern.
Two monumental cultural factors have prevented the european immigrants from recognizing this
process of widespread unification: The presumption of racial superiority and the need to
conquer and convert. And a recent tendency to discredit all knowledge which does not stand the
test of scientific thought. The Hopi insist that the coming of the light-skinned race, the
invention of the atomic bomb and the development of the UN were anticipated by their ancestral
prophetic instructions to be fulfilled by the Hopi, they must make four attempts to gain a
genuine hearing on the subject of their teachings and on the efforts of the USA to eliminate
their original form of government. It unsuccessful, a rare opportunity will be missed which
would ultimately result in the elimination of all human life on earth.
The basic premise is that humans can not simply make their own laws and enforce them with
weapons without regard to natural order. The very means of enforcement violates that order,
causing precisely the suicidal situation now faced today. Lest the Hopi be accused of being
overly ethnocentric, they point out that all peoples once practiced the same alternative to war
and the Hopi simply call out to a return to our common heritage before it is too late. "Perfect
Consideration" could eliminate all war. "A Perfect Consideration" must overcome all obstacles,
both in the modern political sense and in the seriously disrupted organization of Traditional
Hopi government. These difficulties can be overcome. To many, there is saving grace in the
pieces of the broken vessel of Hopi culture, in the person of a few elders who still refuse to
abandon their traditions, their understandings and their hopes for a truly peaceful world for now
and generations to come. In them lies a great hope for peace!!
A CHALLENGE BY THE ELDERS
How can there be peace? Nowhere is there peace, not even within Hopi peaceful society.
Bahanna society, every nation on earth, from people in high places down to the lowest cast are
not at peace. How can peace be accomplished when weapons are made to kill? How can there
be peace if people hate, not love? Perhaps the only alternative now is "Purification."
Do not lose hope.
Good Day
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The shield symbol with its four
circles in four quadrants means:
"Together with all nations we
protect both land and life, and
hold the world in balance."

The Vanishing Race
Issue Number 38
OLD CULTURE TO NEW
Greetings, we are sorry this issue is delayed. The summer growing months and harvesting took
most of our time. Farming is hard work, but as usual we enjoyed our days in the fields. In
caring for our crops we talk and sing to them so they can grow healthy and strong. Protecting
the plants is another thing.
Sometimes we are frustrated with pests which threaten to outwit us in eating up our crops so
that we will have less to eat. But somehow we are always fortunate in getting meals of fresh
corn and other vegetables. Besides, having enough left to store some away for our winter use.
We want to be self-sufficient and not rely much on super markets and having to work for
wages. Nowadays getting other necessities with hard currency is out of reach for most of the
Hopi without jobs. Many are worried where their butter and bread will come from. How they
will make the payments on household necessities, etc. These problems will stay with us because
of the inroads made by Western Culture.
This was foretold by our elders. The days will come when we will become weary and confused
by the many complexities and strain which will bedevil us through our new lifestyle. The
problems become deeper as we become careless by adopting another culture not of our own
making, straying away from our original path of life.
HOPI TRIBAL CHAIRMAN SKEPTICAL
A month ago the Progressive Hopi Chairman announced that he was skeptical of Congressional
hearings on the BIA, about mismanagement of education, health care, and other Indian issues.
The hearings were scheduled to begin sometime in November. The Chairman was concerned
that this might be the beginning of Congress' phasing out or the possible option of abolishment
of funding for Indian Tribes. What would this mean to the Indians? Will Hopi be left out in the
street or will the Hopi get attention? He said many tribes are ready to take control of their own
programs, that the Hopis are not. But that this is a quicker route to termination. The Chairman
asked, "What is the government obligated to do and for how long?"
Our Traditional Elders would simply say, "Why worry and get upset? You have prepared
yourselves for this day, or rather the Bahanna government has prepared you for this day by
educating you to the Bahanna ways of life so that when the time comes you will be able to
stand on your own feet, no relying on gov't help and handouts. You must think of your own
survival and that of your families. You have chosen the path which is your own wish. If you are
fortunate you will succeed in reaching your goal in the Bahanna world."
PROPHECY WARNINGS
The following contains a prophetic warning for us to be aware of during changing times. The
warning is clear, but sadly most of us ignore it because of the temptation to new ideals. We
think we are ready to compete with the outside world because of some know-how we learned
through education by the Western Culture. Know-how that we believe will bring us prosperity
and comfort. How long will this last? Time will tell.
For many years the Bahanna government has been good to us, they pamper us in taking care of
all our needs. Providing services at no cost. We tough all the good things would last forever.
But there is one village with people who had open minds, who were cautious in accepting
favors. They knew how this would lead them to self defeat. They knew the services would
come to an end.
According to prophecy the Bahanna government will gradually cease their responsibility in
caring for Native people. The government will release us from their protective arms, wanting us
to be on our own feet. Wanting us to be just like any citizen in the country. Wanting us to
become civilized quickly and join the main stream of the American way of life. In this way
their responsibility over Indians will end. There would be no more "Indian Problem." Any
mistakes we make will be our own doing, the Bahanna government would not be responsible.
Their influence would linger on in making sure we run our government the Bahanna way, not
by our own traditional ways.
Knowing this would happen the Traditional Hopis refused to acknowledge the proposal of
Western concept education and all the favors which were offered. Neither did Hotevilla Village
recognize the Progressive Tribal Council. At present Hotevilla Village still stands firmly in the
original teachings and beliefs.
COMPLAINT
On Nov. 27, 1987 Traditional Hopi elders of Hotevilla Village filed their complaint against the
U.S. Government through the UN Commission on Human Rights in Geneva, Switzerland. We
feel this move is important to Hopi religious leaders because of the prophetic knowledge and
instruction regarding the UN and because of its distinctive fitness in regard to the prophecy.
Hopi, with respect, look upon the UN as of sacred symbolic significance. Various segments of
religious orders dwell within the House of Mica which appear there for a purpose. that is, to
look into world problems and into the problems of the weakest who are being pushed toward
extinction by the stronger powers. Their duties are to resolve these problems if possible.
Hopi also have been given a duty to warn the leaders and people of coming danger. Also Hopi
were to express their suffering, their sorrows of experience, at the hands of stronger powers.
When the A-bomb was dropped on Japan the Hopi were prompted to warn the world leaders int
he UN about the advanced destructive technology, about the danger to land and life. The Hopi
were to test their wisdom and understanding and ask for help. Because it is linked with the
prophecy it means it is important in fulfilling the prophecy.
Four (the sacred number) chances were given the Hopi to accomplish their mission. The first
three efforts were unsuccessful. The fourth effort succeeded but the meeting with the world
leaders was a failure. However, we were directed to the Commission on Human Rights.
There were very kind and helpful in directing us and advising us that it is possible to file a
complaint against the United States for wrongs done to our Nation. Maybe, because of some
rules, the complaint can be made through the Commission in Geneva.
HOPI IN GENEVA
In issue no. 36 we mentioned the complaint we filed against the US Government in Geneva. No
doubt most of you may wonder if the Commission gave it their attention. We are happy to
report we received a favorable response informing us about the hearing. We were listed among
indigenous people from other countries to take part in the hearing and to express our problems
and grievances.
Because of the opportunity and its importance Hopi journeyed there to report what was heard
and observed int he UN in Geneva. The report is brief:
"First of all I wish to thank all those who support Hopi for their generosity and who made it
possible for Hopi to be part of the hearing in Geneva. The gathering was great and the hearings
were interesting. I gained strength and hope. My feelings are that we, the Hopi, are not alone in
seeking justice for our people in order to be free and have the rights to live our own way of life.
"It saddens me to hear others speak about their problems which are related to Hopi problems. I
cannot imagine why such cruelty is being imposed on us indigenous people. What have we
done to deserve this?
"There is a brighter side. The words of the speakers were encouraging. Their dreams and
visions for solutions are very good in some ways. This means they care for our survival and the
continuation of our way of life.
"Often I was confused because of a lack of understanding of foreign systems. Connections are
difficult because they have their own set of rules for all procedures. I did not get to speak
before the Commission due to some technical procedures. Instead I placed our complaint in
their hands and pray that it will bear fruit.
"There is another thing involved with our complaint regarding the subject of Navajo-Hopi
relocation. This concerns the Congressional Hearing requiring the Commission on Human
Rights to send special reporters to accompany both the Traditional Hopi and Navajo to the
Hearings in Washington. This so that both Hopi and Navajo Traditionals and the Progressive
Councils of both tribes may talk face to face. This may occur some time in the future, the
confirmation and date depend on Senator Cranston's Bill Public Law-93531, if passed."
In the meantime two persons were nominated by Sub-Commission Chairman, Despouy. To
quote a mailgram received, in part:
"I am pleased to inform you that Ms. Erica Daes has agreed and Mr. Kwesi Simpson has agreed
in principle, subject to confirmation of dates, to accept your invitation to attend and observe
United States Congressional hearings on further implementation of laws for the relocation of
Hopi and Navajo families."
The concepts have a chance of materializing, but of course we have to hurdle many obstacles
which in some forms are very frightening.
Good day.
Write your elected officials to support Senator Cranston's Bill
Public Law 93531
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The shield symbol with its four
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hold the world in balance."

Issue Number 39
We apologize, but this page is missing. In our records, we cannot locate the original newsletter.
If any of you have a copy of this newsletter, or know someone who does, please send it to the
address below. That newsletter will be returned to you after copies are made and it is entered
onto the Internet.
We thank you. Good day.
TECHQUA IKACHI
BOX 174
HOTEVILLA, ARIZONA 86030
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The shield symbol with its four
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hold the world in balance."

Issue Number 40
HAPPY AND SAD EVENTS
Our Greetings. We apologize for the delay in getting our message to you of how we are getting
along here in Hopi land. Lately we have had our doubts in writing this issue. It is not always an
easy task for us.
Sometimes our emotions are swollen by depressing problems. There is not much one can do
about this. But the next best thing is to take to the field and sing with Nature among the plants.
This is often a sure cure in forgetting our problems. However, we have not much choice,
because of our age we become feeble. Besides there is not much help from the educated Hopi
who have left for greener pastures. So please don't be disappointed if you don't hear from us.
We like to hear about other people and events amidst the confused world. We, the Hopi people,
are in the same boat. We are trying to create a better world for our coming children.
Like any people, our life is not all dark, there is a bright side. We had several good rains during
the summer growing season. Our crops are fairly good because we had less pests to deal with.
So we had plenty of fresh things to eat, besides sitting in the plaza, enjoying the Kachina
Ceremonial dances with our relatives and friends from distant places.
The harvest was good. It is now stored away from winter use, such as for weddings and
ceremonials, and of course for eating. All these things have created happiness for us. We give
our thanks to Unseen Spirit for help in producing the food.
REWARDING PATH
Long before Bahanna (white man) came upon our land, when Massau, the Great Spirit, still
walked among us, he gave Hopi knowledge. He gave instructions and prophecies that along the
way many things would come to pass. He pointed a path, a way to travel, like the narrow edge
of a knife.
Along the way we would face many evil obstacles. Obstacles which would lessen our spiritual
energies and the will to go on, causing us to stray off the path. But, if we reached the end of the
path without weakening, we would be rewarded with a good, peaceful and everlasting life. Then
Massau, the Great Spirit, would be our leader, for He is the First and will be the Last. This is
the path our village, Hotevilla, the last remnant of traditional Hopi, have chosen to follow to
this day. Please read on.
CEREMONIALS FADING
Many years ago our life was good and beautiful. We had much rain, the earth bloomed, there
was plenty of food. The Ceremonial Cycles were in order according to the months. Natural
forces with our earth mother were in harmony and balance. AT that time we were one in heart
and did our prayers in the proper way in reaching the spirits. So that we were in peace with one
another according to the divine laws of our Great Creator.
Upon the arrival of Bahanna in our land our minds became distorted by their activities. They
changed our life pattern by exploring our ways of life and the sacred Ceremonials. Then they
began to bend our children's minds by educating them into Bahanna ways of thinking.
This was a clear sign of danger. In earlier times initiation was important for a child to become a
member of the religious society, to learn a deeper knowledge of life, its meaning and function.
Many of these things are secrets that only members may know, not the public. These secrets are
strictly guarded. Now in this age, the educated and ambitious Hopi, along with anthropologists,
have stolen and sold to collectors and museums religious objects such as altars and other
important things. These to be shown before the public, which will be meaningless to them. This
was forbidden for this will break down the religious order.
Because of this a number of earlier ceremonials were ended which were of importance because
of the coming of the white race. Also today's educated, ambitious Hopi are using religious
concepts and knowledge in improper ways for their own gain and for power in conflicts. Our
knowledge is not for that purpose. The basis of our religion is for good things, food, health and
happiness. Not for weapons.
Sadly, because of Bahanna and the carelessness of our own people in creating corruption in our
society, like we did in our previous worlds, we have forsaken Massau, straying from our
commitments to live in His ways. Living in simple and peaceful ways. We have forgotten those
promises. There may be no other choice for us but to follow His instructions, to face out our
Sacred Ceremonials. We are unhappy, these are our ways and we live by them.
IN SIGHT OF THE U.N.
In our last issue we informed you of the complaint we filed against the US Gov't. for wrongs
done with the UN in New York. This led us to a Geneva hearing for indigenous people. There
we were not recognized to speak. During this time we received no response from any official
member of the UN. Since this situation lies within the guidelines Hopi received from Massau,
we gave this our careful attention. We completed four trips there to speak to the General
Assembly, all failures. On reaching this point we became aware there is little hope we will ever
fulfill the prophecy concerning the UN. (An old Hopi leader wished to fulfill his duty, what he
had to do concerning the UN. He passed on shortly after.) So the religious leaders decided that
what they have to do to fulfill the prophecy, actually the final instruction, is to throw their case
behind them. Hopefully it will help us in reaching our goal. From here on Hopi will rely on
three people behind them, the Great Creator and natural forces. One of these could complete the
purification according to His plan.
DOOMSDAY PROPOSAL
Now, let us explore the hall of the so-called Hopi Tribal Council, or is it the Hopi Puppet or
Progressive Tribal Council, and see what their plans are for the future. We hope it is not
Doomsday for the Hopi Nation. Announcements were posted throughout the villages that the
census system will change its title or name to "Hopi Tribal Membership Enrollment." As we
have known for some years this census system has been used, each Hopi is given an identity
number. That he is counted as a Hopi in Hopi land.
If we understand it rightly this Tribal Enrollment will cause problems. This because they say
only those who sign the Tribal Roll will be entitled to benefits from the Medi-Care Service in
Indian Hospitals. Those who ar not on the Tribal Roll will not be served by the Hospital,
meaning one has to pay from his own pocket.
We all know for years the Gov't pampered Indians with free Medi-Care services and we knew
this would end along the way and we would be treated just like any citizen. Of course this
caused much alarm among those who have not yet reached retirement age.
We look at this as a silly trick, a dirty way of inducing Hopi people into their fold. The
question is, why do we have to sign in their roll in order to be Hopi? We are concerned. How
many of us, the true traditionalists, will survive? This is the situation we are facing today.
As we look on sadly at what is unfolding, what is to come as our traditional values are being
lost at great speed? Much of our way of life is being lost as Hopi religious elders pass on. How
sad. What can be done to save the last remnants of the Hopi? No matter, we will stand firm to
the last man.
Good Day.
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The shield symbol with its four
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hold the world in balance."

Snake Dance of a Vanishing Religion
Issue Number 41
ENTITY DIFFERENCES BETWEEN TRADITIONAL HOPI
AND
HOPI TRIBAL COUNCIL
First of all we thank our readers, and people far and wide, for continued support for our cause.
Also for encouraging us to push on for our survival.
Often we are sad and discouraged that our voices are not being heard. We try not to grieve,
instead we gather strength. The teaching we learned, that we must neither lose sight of our
prayers or the Divine Laws of our Creator. Laws which never change or break down, that often
helps bring miracles, when one meets obstacles which seem impossible to pass. We must
struggle on until our prophecies are fulfilled, for better or worse.
TO PEOPLE OF THE CLEAR NIGHT-TIME SKY
This world is in a terribly confused mess and faces grave danger. Almost all people now are
without a genuine moral sense and spiritual discernment.
There is almost no limit to hurt people cause each other, so much so that they consider it a
virtue not even to feel or show emotions. They are, almost all of them, only interested in
themselves, even in their benevolence.
Sex and physical expression is their major, fundamental, stumbling block. Along with the
pursuit of money, etc. and is the fundamental basis for the varied lying and hypocrisy. Much
blame for the confusion in society must be placed upon the teachers of the divine knowledge of
the old world (Europe and Asia) because of their confusion, sometimes acknowledged, about
the meaning and place of sexuality in expression of life. Because these teachers were held in
regard as divine and perfect.
Their own errors, ignorance and prejudices came to dominate the whole of this civilization,
upsetting balance and offsetting much of the good that they had accomplished. They,
themselves, helped to corrupt and sometimes destroy millions of innocent people in their
attempt to eliminate the mystery of sexuality from humanity.
There is very little that can be done at this time to change people. There is very little that can be
done to correct the spiritual confusion, or contradictions, in this civilization. Only through
ultimate disaster has the situation of so many errors, seen and unseen, the possibility of being
made straight.
PRAYERS FOR A MIRACLE
Our elders teach that through prayer a miracle is often possible. Because of what has been
happening this past month we feel something maybe good is coming our way, what we have
searched and waited for. This could be a powerful force if we all guide it to the right direction.
At this writing three authoritative organizations are interested in helping and getting involved in
our struggle for independence. We pray our attempts will materialize favorably.
The first two mentioned, with whom we have already met are:
First, a man representing the Senate Investigating Committee on Indian Affairs.
Second, a man representing the UN Sub-Commission, Protection of Minorities, has been an
invited guest of Hotevilla Hopi elders.
Since space is limited, briefly we outline the summary of the meeting. In both meetings related
matters were discussed reflecting only on Hotevilla Village concerns. There our position and
stand we need not repeat, you will gather ideas from the pages of this newsletter what the
meetings were about.
Navajo people of Big Mountain shared the meeting, their views of forced relocation, the
treatment by Hopi progressive council and the police force, about their concern for the future.
The meeting was a success. The only problem arose when the Hopi Tribal Council hostilely
raided the meeting in an attempt to disrupt the meeting. There was no violence, perhaps only a
shame on themselves, before UN Sub-Commission as witness.
Herein we wish to make a clear understanding of Hopi position. Often outsiders are misled by
various sources, even by Hopi themselves.
From our viewpoint often people outside take it that the Hopi tribe is one Nation. This is not
true. There are several Hopi Villages in Hopi land. The fact is that each Village has its own
self-governing body under religious leaders. Each Village is independent from one another.
Each under their own guidelines to follow. Therefore we have no central government. This rule
Each under their own guidelines to follow. Therefore we have no central government. This rule
is very important to keep the Villages out of other Villages affairs.
We were happy and in peace until the Bureau of Indian Affairs, under the Federal Government,
encroached upon our land followed by the creation of the Hopi Tribal Council by the BIA. Ever
since we have had problems, conflicts and unrests because of adoption of foreign concepts by
the Hopi Tribal Council. Problems such as leasing out the land to mineral developers, programs
that spell "progress for economy," land grabbing, etc. The resistance of Traditional Leaders was
not heeded.
Now we have received news from an informed source that a new mineral development plan has
been drawn up by the Federally recognized Hopi Tribal Council. This is in the area from which
Navajos were forcibly relocated. Much coal mining is planned for the Big Mountain area. Plus
a large addition to the strip mining now underway further north at Black Mesa. A great increase
in water use is also considered.
This situation would not be if the Hopi Tribal Council would stop ignoring the Traditional
Leaders' advice and opinions as to why they are rejecting this program. The Traditional Leaders
foresee further harm in depleting water tables and springs upon which our farming and domestic
uses depend for self-sufficiency. Hopi and other Native People possessed the land for thousands
of years before the Hopi Tribal Council was created. Spiritually looking at it the Hopi Tribal
Council has no basis in controlling our land. We believe their purpose is to tarnish the cultural
and traditional patterns and destroy our leadership structure through scheming ways.
According to the wisdom and knowledge of our elders, we received Divine Laws and identity as
Hopi (peaceful) from our Divine Creator. That if we use them wisely we will have along,
peaceful, life as a people. But if we carelessly adopt a foreign system of laws we will face
unfortunate situations.
So we look on from the spiritual point of view as the so-called Hopi Tribal Council adopted
their own man-made bylaws and constitution. In so doing they cast away the laws of our
Creator, our Traditional leadership and also our religion. Therefore they are no longer Hopi.
Their identity is lost. They are no longer caretakers of the land. Their only interest now is in
abusing the land, our mother.
(The following is written by a reader, his views and understanding, related to Hopi prophecy
and knowledge.)
We did not mention the World Court who will send an observer to the hearing. They may even
visit our Village for talk. We don't know when at this writing. We cannot judge the sudden
appearing miracle. However, the prophecy stated someone will appear one day and look into
the wrongdoings of Hopi Council and the Bahanna government where we, the Traditionals,
cannot step anymore. They will be punished.
Now is the time you can help us push this through. Any organizations or individuals on a global
scale. Arouse public opinion for this cause in regaining our independence. We trust this can be
done. Write to the three organized establishments we mentioned. We would be happy to get
letters of support so that we know you are behind us.
Thank you.
ANNOUNCEMENT
The film titled "Techqua Ikachi" will get its first appearance in West Berlin. The exhibition
beginning in July, 1989. It will be a unique film, produced and directed with the help of Hopi
Traditionals.
The story of emergence to this world, migration, founding of old Oraibi, the Ceremonial Cycle,
the political war between progressive Hopi and Traditional Hopi, etc.
This documentary film is especially for future Hopi children, by Swiss film makers "Mano
Production." For more information call:
A. Barmittler, 011-41-81-83-14-38, Paspels, Switzerland.
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The shield symbol with its four
circles in four quadrants means:
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protect both land and life, and
hold the world in balance."

Look, we are the true and real Hopi traditionals. We control the land and our tribe. This guy
here is nothing, nobody. He is Bahanna!
Issue Number 42
GENERAL
Greetings, with much regret we delayed this issue. There were a number of things which
needed our attention. In addition to working our fields and attending to the ceremonials there
were also political matters.
We again remind you we always appreciate your support and encouragement when our future
looks gloomy. Often concerned people write or ask how they can help in preserving our culture
and tradition. We do need help, of course, but there is no easy answer. Through our experiences
over the years we have tried to make the Bahanna Government understand why we want to keep
our culture and tradition alive. We reject all their proposals to help us by their own ways
because Hopi know it is a trick to take control over our life and land.
To help we usually suggest political pressure on the Hopi Progressive Council and the
Government. As we know, this course was taken a number of times but always came to a
standstill. Because of an obstacle, our village is not Federally recognized. Now we realize the
political pressure from our supporters has been having some effect, some of the programs of the
opposition have failed to materialize. So to this day we are the lat remaining village preserving
the Hopi culture and tradition.
PROPOSAL FROM HOTEVILLA COMMITTEE
The following letter we received from the self proclaimed so-called "Hotevilla Village
Committee" to leaders of Hotevilla inviting the following to their future meetings: Hopi Tribal
Council, Telephone Co., Indian Health Service, BIA Road Construction, BIA Superintendent
and Chief Pongyayouma who is affiliated with the Tribal Council and recognized by the
Government but who is not recognized as a chief by the religious leaders and people of
Hotevilla. The letter:
You and members of your organization are invited to attend all future meetings which will be
held at the Hotevilla Community Building. These meetings will be planning sessions. Surveys
conducted indicated a majority of residents need such services as: water, sewers, telephone and
better roads. Residents requesting such services are signing petitions to support these projects.
Do not confuse this letter as requesting your permission or approval of these projects. This is to
inform you that these projects will be implemented based on the needs and the wants of the
majority of residents. You will be notified once these meetings have been scheduled. If you re
aware of other funding sources that could be utilized to improve the condition of our village,
please stop by our office. We look forward to having each and everyone of you at our planning
sessions. Thank you.
Kenneth Quanimptewa CD
P.O. Box 706
Village Committee
Hotevilla, AZ 86030
Ph. 734-2420
We wondered what this proposal meant. Have they decided to listen to the elders' advice? Not
hardly, we think. It could be a lure to get us into their fold. They did not mention electricity,
but once people get hooked to the utilities mentioned above they will want electric power. But
according to the prophetic instructions of our Great Spirit, nothing was supposed to enter the
village that still exerts its inherent powers under the Great Spirit, Massau. After purification and
when we reclaim our full independence or autonomy, then we will get full benefit from the land
to use them wisely, in good ways, not to destroy and without fear of pitfalls.
PROGRESSIVE HOPI CHAIRMAN SPEAKS
In the following we would like to share with you the views of progressive chairman Ivan
Sidney, the statements he made about our meeting with UN observers in our village. What he
thinks of our village leaders, their wrong doing. This statement was made through the tribal
council newsletter. Give your attention to how he thinks and works. We quote him in part:
Tribal Chairman's Position on Hotevilla Village:
"There were only five traditionals supporting and representing Hopi position, house full of Big
Mountain Navajos, their attorneys and nonindian supporters. I cannot help but wonder what
would have happened if the investigating team had met only with these people at Hotevilla.
Who are these few Hopis who claim to speak for the traditionals and try to dictate the future of
the entire Hopi Nation? Just who are these Hopis who claim to speak the Hopi views and yet
support the Navajo position? Either they are being manipulated and misled, but they do not
speak for the Hopi people. They speak only for themselves. The activities of these Hopi
individuals are becoming a concern among the Hopi people.
At a recent village meeting the village leadership requested the Tribal Council to begin
investigation of these Hopis who are advocating on behalf of the Navajos and involving
themselves with Big Mountain Legal Office. These Hopis are capitalizing on the land issue for
their own personal and financial gain. Their activities jeopardize Hopi interests, hurting all the
Hopi people. How much longer should we, as Hopis, tolerate their behavior? The same few
Hopis are traveling nationally and internationally advocating for traditional Hopi position.
We, the Hopi people, have tolerated their outrageous behavior up to now. How many Hopi
people had enough? Let us hear from Hopi Villages how they feel about these Hopis who are
trying to give our land away. What should we do about these Hopis? There are nonindians who
are helping breed dissension and conflict within Hopi people. We must awaken to this fact and
not allow such outsiders to further factionalize the tribe."
UNITED NATIONS
After all this hassle, let us look at the brighter side of the picture. This is continued information
of the UN observers report gathered regarding the traditional Hopi and Navajo tribe. Acted on
by the subcommission on prevention of discrimination and protection of minorities.
Since the report is sketchy, we will put in writing here what happened at the Geneva hearing
according to our understanding. The following organized tribes attended; Traditional Hopi and
Navajo, Progressive Navajo and Hopi Tribal Councils. One representing each organization.
Only the Traditional Hopi and Traditional Navajo spoke. The report is favorable, the resolution
of Traditional Hopi was adopted. The proposal of 18 months moratorium proposed by Hon. J.
Bates, Congressman and Honorable Senator Cranston. The idea that more time should be given
to Navajo and Hopi to relocate and to a new proposal commission to complete both parties
with more effective protection on human rights of both the traditional Hopi and Navajo. That
advisory service should be made available to traditional Hopi people as soon as possible.
We think the result, thus far, in Geneva is promising. We pray this will bear fruit, but it will be
a long fight. In our next issue we hope more information will be available. Meantime we hope
you all consider and support the Congressman and Senator mentioned above to push the
proposal through.
PROPHECY
Now let us review our knowledge briefly, the centuries old prophecies which warned us what
would happen when we forget the principles of right and wrong in our behavior. We will see
extraordinary events in Nature and Earth, including mankind; because modern man ignores the
wisdom of ancient culture and religion. Modern man looks upon old wisdom and knowledge as
dead, useless and no longer respected.
Modern man began to depend on the money system and no longer on Mother Earth for food.
According to prophecy when this happens Mother Earth will hide the nourishment which she
provides because of the view that ancient food is poor man's food.
When all food disappears modern man will try to correct his mistake, the conditions he caused
upon the earth through his inventions. He will try to achieve some kind of method to heal the
wound, but this will not be possible when we reach the point of no return.
Only through peace the survival of mankind and our planet Earth is possible. Only if we, the
human race, are willing to change.
We think our ancients are right. Perhaps we are now entering a new phase of life. We are
waiting to see if this prophecy will be fulfilled. We have had less snow and rain during the
spring and summer growing season. The land is very dry, our crops are very poor. Most of us
planted only parts of the field, wherever we could. A number of people didn't bother to plant.
So we will be lucky to get a sack full of harvest. A pity.
Good Day.
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The shield symbol with its four
circles in four quadrants means:
"Together with all nations we
protect both land and life, and
hold the world in balance."

Issue Number 43
ELDERS SPOKE TO CHAIRMAN
Greetings. It is getting pretty tough to write about Hopi these days because Hopi thoughts are
all tangled up with different ideas. Also most of us are fearful of involving ourselves in
anything we don't understand. Here is a glimpse of the latest event. Just a month ago people of
three villages met with the newly elected progressive Hopi Council Chairman to voice their
concerns about programs and proposals the Council has forced upon Hopi in the past and are
continuing to do so today. The leaders and people stressed strongly their objections against
their, the Council's, methods of doing things against their wishes and without approval by the
religious leaders. All these wrong doings, since the Council's creation by the BIA, were to be
the tool by which to demolish traditional leadership, our traditions and culture. This was done
so as to make inroads into Hopi land in order to explore for mineral resources. The people also
expressed their concern about the Council's lack of respect for the communities and their elders.
Traditionals do not recognize the Council because of their behavior and attitudes which are not
our Hopi ways. Therefore the Council does not deserve to be recognized by the outside world as
being part of the Hopi tribe. The Council should find another name or action will be taken in
terminating them should they make more problems. Or they should move somewhere, they have
no land of their own for they were created only yesterday. Traditional people have more right to
the land for being first. As always the Council will ignore and dismiss our words. All we can
do is wait and see unless the pressures continue.
UNITED NATIONS
No doubt most of you are wondering how our efforts are faring with the UN Human Rights
Commission. We think it is safe to say, hopefully, we are making some headway.
We are working and following the knowledge of our elders according to the prophetic
instructions regarding the United Nations. It was said this is where the final or decisive
judgment will be made for us in reaching our goal, a full independence or autonomy.
We Believe the UN Commission on human rights will understand and help fulfill our
prophecy., This could be our last and most important step because it will be in the House of
Mica (UN) that we will find our position, if we are worthy of existence. This will fulfill and
conclude the prophecy we have been pursuing, with the help of our Great Creator.
Hopi will attend the gathering of indigenous people from different parts of the world around
July in Geneva. We find that most every country has been creating problems by violating the
human rights of indigenous minorities. We think the Commission on Human Rights is doing a
great job. They support and believe we were born free and equal in dignity and rights. That we
should be protected against genocide and discrimination. That we have the right to preserve our
culture and tradition, the right to pursue our own cultural development, the right to practice our
own religion, the right to protect and use traditional lands. These rights among many other
things which are encouraging and produce hope. But one thing is lacking, the Commission has
little power, but they have influence which has helped indigenous peoples in some countries to
regain their independence. So we will pray and keep strong for that day of Independence.
SELF-SUFFICIENCY
Let us take a look into the future through the eyes of our prophets. They say that along the way
the industrialized world will have certain problems. Throughout the world people will be
uncomfortable because of the changing times. The worldly woes people will be going through.
People will have to make adjustments to fit themselves into new life styles and environments.
The industrialized nations will become careless in getting more of the resources they need out
of the earth, oil, coal, etc. Believing all these things will last forever. Soon natural resources
will be depleted. Fuel shortages will occur, industrial machinery will come to a standstill. The
machinery used for planting, harvesting and transport will become useless. Supermarket shelves
will become empty of farm produce. The farmers and those who grow their own food will not
sell their produce. Money will become worthless. The white man (bahanna) with all his
intelligence and technology will not be able to repair the damage.
Now let us pursue more of grandpa's logical knowledge. He says there are higher laws than
mankind makes for himself. The spiritual and universal laws which apply to everything in the
universe, to all the people and to the world. One of the principles of these laws is the law of
self-sufficiency. We must try to take care of as much of our own needs as possible so that when
other people here and in other countries have problems their troubles will not affect us so
much.
Most of the Hopi are still working their fields and are not so far removed from their traditions.
We must understand that the higher principles have sustained the Hopi through centuries. Since
these principles don't change, they are still as good as they were in the past. We think our
position is much better than that of people in the cities to survive a critical shortage of food and
the necessities of life. We have land, we understand our land and know how to use it and the
crops we know how to grow. We have fuel for cooking and keeping warm (coal and wood).
At one time the Government tried to move us from these mesas. Our elders refused to move,
saying "We were put here spiritually to protect the land. The land is dry but we get enough
water from the springs to drink and cook. We pray through our ceremonials to get water from
the cloud spirits to grow our crops."
Grandpa knows there is another principle in universal law. The key to this is spirituality. If one
learns this there is no one who can prevent one from making this work.
We see the world worry about what civilization has done. Today our land is being threatened by
developers. But we come from a spiritually devoted people. Hopefully spiritual power will help
us survive just as it did our ancestors for thousands of years.
Yes, the money system is one way of self-sufficiency, but it is not stable and can break down at
any time. We are forgetting what we receive from the earth. The higher system of principles is
stronger and can continue to work in providing for us as long as we don't forget to apply them.
Have a pleasant day.
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The shield symbol with its four
circles in four quadrants means:
"Together with all nations we
protect both land and life, and
hold the world in balance."
Issue Number 44
At one time Hopi learned wisdom, knowledge, and prophecy through their elders in order to
live wisely. It is a pity in these changing times, that they hear no more, see no more, nor do
they understand. Yet these wise teachings are the key to happiness and health.
UNIVERSAL LAWS
In our last issue we talked about the law of Self-Sufficiency. There is another high universal
spiritual law. The principle of this law is Temptation. It teaches that we must not be tempted
into anything that will harm our way of life. We must not be tempted into anything which will
get us intro trouble and produce problems so that we can maintain lasting peace and happiness.
We are taught that temptation is evil, but the behavior of desire is strong within us and is hard
to control, that temptation will weaken us as we Hopi pass into the world of foreign ideas.
It was foretold that many new things will be introduced. Many new advantages will come to
hand. That we must be cautious and accept the least harmful things. Most important is that we
must not involve ourselves with foreign law systems which will destroy us. It was foretold that
when we get to this period of time we must choose which path to travel, the Bahanna or the
Hopi way.
If along the way we get careless and forget the vows we made to the Great Spirit and the
spiritual laws He gave us when He permitted us to live on this land it will be the sign we have
forsaken Him. So still to this day Hotevilla Village has continued to stand firm under the
spiritual laws and so is very cautious in accepting foreign ideas. Therefore Hotevilla is a unique
village, different from other Hopi villages. Knowing that once we were lured into the temptation
of the Bahanna system it would be the end of a true Hopi Village in Hopi land.
The teaching of our ancients is that the law of Temptation is dangerous. That it can destroy.
They learned this by their experiences as they passed through previous worlds where each world
was destroyed by temptation. We believe that it is this law which is producing the troubles and
unrest throughout the world today.
Here are insights into two universal laws; Self-Sufficiency and the Law of Temptation.
The teaching is that there are two Great Spirit Massaus, a poor and a wealthy. The poor Massau
lives in simple and humble ways. He travels the good path, teaches good ways of life. He only
has a planting stick and the seeds in making his living. He is the caretaker of the land. When we
destroyed our last world by our own corruption he permitted us to live on this land with him
and use the land for all our needs and protected the land from harm. We made a commitment to
obey his laws. We asked him to be our leader. He refused and said we have great ambitions in
our hearts, that no until we fulfilled the journey ahead to good or bad, then he would be our
leader. For he is the first and shall be the last.
The wealthy Massau lives in carelessly evil ways. He is crafty and wicked. He is boastful that
he knows how to use his influence to sway people to his ways. He can destroy and teaches no
love, only hate. We must always be aware of his intentions.
We believe that the meaning of this knowledge and wisdom in bahanna terms is that one
signifies moral law and the other signifies material law. Perhaps few will accept what we say.
The sad fact in this period of time is that not only Hopi, but people throughout the world are
forsaking the teaching of poor Massau and his laws for better things. Or they could be choosing
doomsday in following the wealth Massau. We are hopeful there may be one or two who still
believe and are standing firm behind the poor Massau, the Great Spirit.
CHANGING TIMES
As we look on, many things have begun to happen and change rapidly. The world over, through
the behavior and attitudes of mankind, old fashioned ideas are tossed by the wayside as new
generations go marching into the future with their technological know how. We admit it creates
many advantages, but on the other hand its effect on our way of life, at this stage our life style
and food is not the same as it has been in years past. Farms have declined. Many of our
religious ceremonials have vanished. What is left is losing its value and power rapidly as old
religious leaders pass on. Now, you tell me, what can be done to save the last remnants of
devoted Hopi?
We trust those with open minds will understand that this means our good ways of life are near
the end for our future children to enjoy.
It seems the wise thing for those who are sincerely wanting to preserve what culture and
tradition are left that they should stand firm on what our wise elders teach and be aware of the
harmful elements.
There is a philosophy behind this. In which it is more important, at this time, to consider which
life is best. Yes, if we had respected the doctrines and philosophy laid out by our Great Creator,
it would still exist today. Sadly, it seems that world leaders have lost this knowledge by which
they were supposed to lead their people.
As we all know in this era many things have come to pass. We can say it is part of the cycle of
life since the beginning of time. From there we have carried the seeds of crisis for us to struggle
with and contend with throughout our lifetimes to the end. The present crises of world events is
an unfoldment of life cycles which we set in motion through our own behavior. This has caused
an imbalance which will bring many problems. We have learned that when people reach great
numbers and become highly civilized, soon the people will become a burden upon each other.
This creates disharmony, power struggles, conflicts, and wars.
WAR IN MIDDLE EAST
When war started in the Persian Gulf, outsiders asked what our views and feelings were about
the war. Does it related in some way to our prophecy? Our answer was that Hopi was supposed
to be modest, he is sensitive not to be boastful in what he says which might tend to be
deceiving. Nor should Hopi boast of the personal capacity he may hold. He believes humbleness
is important to keep his own values as a good Hopi. But he can talk about what he has learned
from his wise elders' wisdom and knowledge, from the prophecies and spiritual instructions of
our Great Spirit, Creator and Massau, and also from present or past oppressive problems which
present truths to be heard. We do not take sides in any war because we are peaceful people. We
know that for ages men are always fighting among themselves, accomplishing nothing which
benefits common people. Only the wealthy gain advantage and get richer. Fighting only brings
destruction, sorrow, and increasing problems to the multitude of common people no matter who
wins the war. Those who are not given opportunities will revolt in certain ways to gain
attention in order that they may get their share like any people who are able.
PROPHECY
This is a prophecy related to the Biblical version of "Armageddon" which may yet come to
pass. This prophecy goes on to say that the time will come when common people will become
concerned and frustrated because they no longer can live with their hectic world. They will be
particularly against the bloodthirsty policies and the deceitfulness of world leaders. The unrest
will be world wide as they foresee that the hope of living in peace has become hopeless. The
world over the common man will band together to fight for world peace. They will realize that
their leaders have failed in accomplishing peace. People in high places will be hunted down like
animals, perhaps through terrorism. In turn leaders will retaliate and begin hunting each other.
This condition will gather strength and spread far and wide. It will get out of control the world
over. Revolution could erupt on our land.
The liberators will come in from the west with great force. They will drop down from the sky
like rain. They will have no mercy. We must not get on the house tops to watch. They will
shake us by our ears, like children who have been bad. This will be the final decisive battle
between good and evil. This battle will cleanse the heart of people and restore our mother earth
from illness and the wicked will be got rid of.
The prophets dare say a peaceful new world order will be drawn in Hopi land. The people will
live under one God and leader. We will speak one language, the Hopi. The earth will bloom
again.
If this fails to materialize our Great Creator through nature will do the task according to their
plans. It could be total destruction in any form. Only brother and sister will survive to begin a
new way of life.
This prophecy is frightening and doubtful. Perhaps it is of no value to most people,b ut we can
wait and see if it will become true. But don't forget the past. ancient history tells us that many
mighty empires have fallen. The great Roman Empire only one of many.
UNITED NATIONS
Here we will briefly state our view concerning the United Nations. Since the UN has been
established on our land, we Hopi, with respect, looked upon the UN as a sacred symbolic
significance because of the prophetic knowledge and instruction to bring our message to world
leaders. For several decades Hopi have made many attempts to fulfill this prophecy. It was a
complete failure so we, with the help of the Human Rights Organization housed under the UN
in Geneva, made a complaint against the US Government for wrongs done.
We received no positive response from world leaders. Our experience in the Geneva hearings as
that activities there are political and are not based on the principles of spiritual laws. Rather
things are controlled in a political way by the US Government and other world leaders so that
our case would linger on indefinitely or perhaps become fruitless.
We find that aggressive, violent activities are given top attention. So since Hopi are struggling
in peaceful ways our plight failed to arouse any interest and sympathy in getting most needed
help in having Hopi recognized as an independent nation.
As we looked on the UN entered the Persian Gulf war while they supposedly follow their
neutral tradition of resolving problems in peaceful ways, right or wrong.
Therefore we have come to the conclusion that world peace is becoming hopeless. There are
still our instructions when we get to the point when leaders begin to corrupt, when relying on
our leaders becomes impossible and our trust in them becomes dim. Not only Hopi, but other
devoted people, will choose to follow and struggle for their rights under the law of our Great
Creator. A law that never changes nor breaks down.
NEW LEADERSHIP
The following information is about our village of Hotevilla. As we know, people and the world
have changed many times over when the leadership has failed to provide for the needs for
people to have a comfortable living. Sadly, we have now reached this point again. Our younger
generation are now leaning toward the materialistic world. Believing this path offers more
meaningful in modern living, that this will get them away from the old style of living.
So a new leadership has emerged and will undergo reformation. Perhaps for the better in
improving the social and political conditions between the diehard traditionalist and the
progressive Hopi. We know this will happen when the old religious leaders fade out. This is
also the aim of the Federal Government. Not everyone is happy about this new development or
how it will affect our ways of life.
This new leadership will be under the Fire Clan. Who have been keepers of the sacred stone
tablet in a way that is proper. We omit the head man's name so as not to offend him. We don't
know his plan, but who knows, this leadership might lead us in the right direction. We can only
pray they lead us according to the writing in their stone tablet. That is their task.
As of now we will not get into the deeper details. However, here is something to ponder.
It is true they had held the responsibility for leadership after their uncle, Chief Yokiuma, died.
The founder of our village, his clan relative, took over. But along the way he made mistakes so
he split away for five decades. He did not cooperate with village religious leaders in their
struggle for survival. He has been in the background, sometimes engage in joint activities with
the progressive Hopi Council and the Federal Government so that they recognize him as rightful
chief. The new leader is a copy. These findings lead some people to be concerned that they can
hardly trust him. We must trust him and not come to the conclusion that he is unworthy to be a
leader unless his moves become improper.
NOTE
We regret to inform our readers that his is our final issue. The editor wishes to retire and rest
due to age and handicaps of hearing and eyesight, in addition to a number of other things such
as increased mailing and printing costs, etc. He wishes to devote his time to farming.
This does not mean we give up resisting in order to live our own way of life. We remnants of
devoted Hopi will continue to have faith in our all-powerful Creator, for from Him we receive
our guiding thoughts in our efforts in restoring harmony among all life and land. We will pray
for success for the purpose we set out to do on this earth.
We thank all our readers for their support and interest through all these years. Most of all we
want to thank Onaway Trust of England, who helped make it possible to reach the outside
world. All of you will be in our hearts in remembering you. So please don't forget us.
Our mailing address will be open for questions.
Thank you.
For years Hopi have been actively informing the world's people of our plight in trying to
survive and informing them of the future fate of mankind, based on our prophecies. Up to this
time there has been no positive action, no response from people in high places. They heed us
not, so nations the world over are in trouble. By their cleverness they have become involved in
a world of their own design, believing a new design planned by world leaders would bring a
peaceful world order, for everlasting peace.
For ages there have been wars and fighting because of corruption and greed among the nations
extending down to common societies. In reality, we learn that wars have never accomplished
any peace. We also learned land fights and domestic problems can be resolved by strength,
whoever has the meanest, loudest voice and the most muscle or financial resources will claim
disputed property as their own. We can sit on our claims and fend off challengers, but no matter
who says, "stop that," they, the most powerful, usually get their way in the end.
TECHQUA IKACHI
BOX 174
HOTEVILLA, ARIZONA 86030
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The shield symbol with its four
circles in four quadrants means:
"Together with all nations we
protect both land and life, and
hold the world in balance."