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Hopi traditional songs or taatawi are more than aesthetic objects; they are sound-based expressions of Hopi authority. As I argue in this dissertation, creating, performing, circulating, and remembering taatawi are what we might call acts of sonic sovereignty: a mode of authority articulated within ongoing, sound-based networks that include Hopi people, plants, weather systems, land, and other living things within Hopi territories. I begin by exploring the generative process through which taatawi do their connective work, which includes long-term collaborations between yeeyewat (composers) and environmental actors that establish a collective vision of prosperity that is realized when these songs are performed. Hopi composer Clark Tenakhongva’s taatawi performances during Grand Canyon National Park’s Centennial (a Hopi sacred space currently controlled by settler governments) exemplify the ways Hopi people are actively using taatawi to (re)assert Hopi relations to colonized territories. Because taatawi are closely tied to Hopi relations to one another and the land, and sometimes contain specialized forms of knowledge held closely by Hopi clans and ceremonial societies, their ownership and circulation remains of vital concern to Hopi people. Laura Boulton’s recording of Hopi singers Dan Qötshongva, Thomas Bahnaqya and David Monongye in the Summer of 1940, and the travels of those recordings afterwards, show us the complex politics of Hopi song circulation in the early Twentieth Century up through the present, and how settler cultural and intellectual property laws provide only limited possibilities for indigenous groups seeking to bring their ancestors’ voices back under their control. And even if tribes could reclaim taatawi under settler property laws, these laws require physical and conceptual transformations that effectively sever them from the networks of relations from which they were created. To better support Hopi sonic sovereignty going forward, I offer brief sketches for three potential interventions: (1) an indigenous works amendment to the United States Copyright Act; (2) the use of indigenized licensing frameworks to embed indigenous protocols into the governance and circulation of indigenous creative works both on and off indigenous lands; and (3) establishing a right to indigenous care, similar to Europe’s right to forget, whereby our ancestors’ voices can be subject to indigenous care rather than preserved anonymously and perpetually as archival objects. My hope is that these will allow indigenous communities to better assert and maintain control over their modes of sonic sovereignty despite the increasing colonization of the sonic world by global intellectual property regimes.

During more than 20 years excavating in five of the seven ancestral Hopi villages comprising the Homol’ovi Settlement Cluster in northeastern Arizona, an incredible diversity of depositional practices has been noted within and outside structures. This paper focuses on one particular class of deposits unique in its use of ash either as part of the composition of deposits or as caps to deep, complex deposits. The association of ash with ritual structures, rare or unusual objects, and structural fires is explored and explained as likely tied to purification ritual and attempts to forget the past. Recognition of these deposits was possible through a systematic study of stratigraphic patterns among all excavation units.

In February 1904, American itinerant photographer Sumner W. Matteson, a native of Decorah, Iowa, visited Cuba for about four months. He travelled extensively throughout the island and took over five hundred photographs. It was the first time Matteson had left the United States and, upon reaching the island, he headed into the countryside and began to photograph a wide range of individuals. Matteson's documentary work represents an image of Cuba that was relatively unknown in the United States at the time. His photographs cut across racial, gender, class, and geographic lines, and portrayed Matteson's subjects with a sense of pride and agency. This paper will argue that Matteson portrayed Cuba and its people with an intimacy unlike that of any photographer before him — this during the founding years of the republic, shortly after a four-year American occupation, and at a time when Cubans were seen as exotic others. The photographs reveal a multi-hued population of blacks, mulattoes, and whites, ma...

En Occident, on semble généralement persuadé que ce qui y est appelé la bioéthique peut s’exporter mondialement. En fait les excellentes études qui ont été consacrées aux indiens Hopi montrent que notre bioéthique y serait totalement incompréhensible. Et l’enquête faite chez les Hopis donnerait des résultats très semblables dans d’autres sociétés dites « traditionnelles », dénomination qui signale l’autre aspect du problème. L’Occident, qui prétend étendre la bioéthique, en plus de ce qu’il appelle le droit, la démocratie et d’autres valeurs qui sont en fait une façon d’afficher sa supériorité et sa stratégie de conquête, cet Occident dissimule derrière son discours civilisateur la réalité d’une pensée sauvage qui se perçoit fort bien lorsque le prêche bioéthique dissimule mal les interdits des sacralités primitives.The Western world seems generally convinced that what is labelled as bioethics can be exported throughout the world. In fact the excellent research devoted to Hopi indians shows that our bioethics would be there totally impossible for them to understand. And the study carried out among the Hopis would produce very similar results in other so-called « traditional » societies. When the West claims the extension of bioethics in addition to law, democracy and other values, this may in fact be analyzed as a way of displaying its superiority and its strategy of conquest. It conceals behind its civilizing discourse the reality of a savage mind which is clearly perceptible, for its bioethical sermonising barely hides the taboos of its primitive sacrednesses .

This article builds on investigations of practices of interpretation by linguistic anthropologists who, in their pursuit of challenges to Speech Act Theory, have alluded to but not yet fully explored how members of the same speech community make use of multiple, complex, and sometimes competing meaning-making practices within the same speech event. The argument is made that contexts of debate and dispute are ideal sites for analyzing such practices as the multiple calculi of meaning insofar as discourses of argumentation offer explicit moments by and through which members of a single community proffer competing interpretations of troubling acts and events. To support this claim, insights gained from J.L. Austin's treatment of speech act infelicities and legal anthropology's ‘trouble-case’ methodology are employed to inform an interaction-based analysis that explores how competing Hopi interpretive practices are constituted in courtroom discourses between parties to probate disputes before the Hopi Tribal Court.

The Hopi Indians regard humor, even sexual humor, as a form of prayer in their religious ceremonies. Clowns play an important role among the kachinas, twisting things around to make important points.

Recent research presented in American Antiquity (66:36-46) proposed that the prehistoric Puebloan communities of Chaco Canyon in the American Southwest conformed to a matrilocal pattern of postmarital residence. The inference of matrilocality at Chaco Canyon was based on the assumption that a number of the most likely modern descendants of the Chacoans are matrilocal, including the present-day Zuni and Hopi Indians, and that the household floor area had increased to a level indicative of female-based residence. The present study assesses these two important assumptions using biological and architectural data. Our results indicate the assumptions needed to infer matrilocal residence at Chaco Canyon might not be satisfied. The biological evidence indicates close relationships with both matrilocal and bilocal present-day populations, while the architectural evidence is more consistent with a male-based pattern of postmarital residence. Limitations to the study of postmarital residence at archaeological sites are discussed.

Territories are spatial units that encompass the broadest range of a society's land-use behaviors as well as the history of human interactions with the natural landscape. Drawing from published documents pertaining to the North American Indian Land Claims and to the prehistory and history of land use among the Hopi Indians of Arizona, this paper integrates spatial, material, and historical variables of land use behavior (1) to formulate an empirical definition of territory and (2) to develop a generalized life history of territory formation that can be applied explicitly to the archaeological record.

Cultural appropriation involves the unauthorized use of elements of another culture (e.g., voice, practices, image or name) to the appropriator's commercial advantage. Cultural appropriation is experienced by some Native American cultures as an attack on their integrity which jeopardizes their very survival. The case of the Hopi Indians of Arizona is examined. The essay goes on to explore and evaluate various recourses which Native American peoples might employ to check the vulgarization and commercialization of their culture—namely the right to privacy, copyright, and the right of publicity. It is concluded that, to maximize cultural preservation, the right of publicity should be deployed.

Bidraget gennemgår primitivistisk tænkning i studiet af hopi-indianernes religion. Bidraget er baseret på et kongresbidrag ved XVIIIth World Congress of the IAHR, Durban, South Africa, August 5-12, 2000.

Dette bidrag undersøger forholdene mellem mænd, kvinder og slanger i hopi-indianernes teologi. Gennem en analyse af Slangeklanens mytologi og ritualer, demonstreres dynamikken i mændenes domesticering gennem indvielse og ægteskab hvorved unge mænd tilegner sig viden om verden, esoterisk viden om kosmos og en plads i samfundet i forhold til rigdom og status. Desuden undersøger analysen en opsigtsvækkende motif som understreger kvindens liminalitet og farer under fødselsprocessen, bryllupsritualet og kvindens livscyklus. This contribution explores the relationships between men, women and snakes in Hopi Indian theology. Through an analysis of Snake Clan mythology and ritual, the contribution demonstrates the dynamics of the domestication of the male through initiation and marriage whereby young men gain knowledge about the world, esoteric knowledge about the cosmos and social place in terms of wealth and status. Furthermore, the analysis describes an extraordinary motif which emphasizes female liminality and danger during the birthing process, marriage ritual and female lifecycle.

Mange antropologiske, litteraturvidenskabelige og religionsvidenskabelige indianerstudier hjemsøges af primitivisme-romantik, og megen postmoderne og postkolonial litteratur svækkes af religiøse og etniske dagsordener, trods al berettiget fag- og samfundskritik. Jeg appellerer derfor til en 'no nonsense' tilgang til religion, en tilgang som jeg sammenfatter i begrebet etnohermeneutik. Bidraget dokumenterer min egen vandring fra religionshistorisk kulturrelativist til samfundskritiker og universalist, sidstnævnte i kraft af erkendelser inden for den kognitive og neurobiologiske forskning. Faget ligger midt i spændingsfeltet mellem kulturrelativistisk partikularisme og almen menneskelig universalisme. Det kan ikke være anderledes, hvis vi skal leve op til et fag, der tager sit genstands oprindelser, former, funktioner, strukturer og betydninger alvorligt.

En introduktion til hopi-indianernes etnografi og religion. An introduction to the ethnography and religion of the Hopi Indians.

Hampton Normal and Agriculture Institute, founded by General Samuel C. Armstrong, son of American missionaries in Hawaii and a Union commander of black soldiers in the Civil War, opened its doors for newly freed blacks in 1868. Hampton has a long tradition of educating students of African descent; however, a significant but less well-known facet of the institution’s history is its role in defining the education of native Americans between 1877 and 1923. Hampton Institute sought to educate the two peoples in academics, industrial trades, and manual training, along with Christian education. David Wallace Adams’s study of the education of Arizona’s Hopi Indians between 1887 and 1917 reveals similarities with Hampton’s system: in both cases, administrators appeared more interested in “civilizing” and “Americanizing” the “oldest” Americans than providing well-rounded academic instruction. The implied objective was to force Native Americans to give up their customs. Integral to this process was the abandonment of their traditional names, clothing, and religion. Although a number of scholars have included discussions about Indians at the institution in larger studies, others, primarily ph. d. dissertations and m. a. theses, have remained unpublished. Donai E Lindsey’s Indians at Hampton Institute, 1877–1923 is the seminal publication on the subject. This study, by contrast, focuses on an even smaller facet of Indian education—that of the “Shawnees,” eight black students designated as Native Americans. The success of Hampton Institute’s Indian program may be measured by studying these students, six of whom participated in programs “for Indians only” while the other two were classified as “Negroes” and integrated into the general student body of African Americans.1

"In March, 1981, Texas Tech University hosted a conference, "The Hopi Year: A Tricentennial Symposium," and at that conference discussions centered upon a complex topic, the meaning of HOPI. The conference featured cultural interchanges among experts of both Hopi and non-Hopi origins, and this volume contains the substantive and visual presentations of this unusual gathering. The content is interdisciplinary and presented in the context of both historic and contemporary viewpoints. Also important is attention given to land-use patterns and to environmental systems of human and physical growth and survival as related to the arid regions of the Hopi Reservation. Perhaps most pertinent is the recognized fact that Hopis have existed on their same mesa-lands for over one thousand years. Hopis are the earth; Hopis live "in" the land, not "on" the land"--From "Celebration," page 19., Contents EDITOR'S NOTE CONTENTS LIST OF ILLUSTRATIONS PREFACE: Edna Glenn, Texas Tech University and John R. Wunder, University of Nebraska-Lincoln COMMENTARY I: CELEBRATION: Edna Glenn 1 THE HOPI NATION IN 1980: "It is a time to recall and to revitalize the good things of Hopi life and to celebrate Hopism." Abbott Sekaquaptewa, Chairman, Hopi Tribal Council EXEMPLARY ARTS: SECTION A -- Subject: Concepts of Emergence and Migration: Edna Glenn 2 HOPI MESAS AND MIGRATIONS: LAND AND PEOPLE: "Here among the sandstone mesas you will find the Hopis. 'Among them we settled as rain ... '" Lomawywesa (Michael Kabotie), Hopi Cultural Center and Museum, Second Mesa EXEMPLARY ARTS: SECTION B -- Subject: Corn as Life Essence: Edna Glenn 3 THE HOPI WAY: ART AS LIFE, SYMBOL, AND CEREMONY: "As artists, we try to document every aspect of Hopi life. We know the Hopi way; we live it, we can taste, we can see, and we can smell Hopi." Honvantewa (Terrance Talaswaima), Hopi Cultural Center and Museum, Second Mesa EXEMPLARY ARTS: SECTION C -- Subject: Ceremony - Ancient and Contemporary Images: Edna Glenn EXEMPLARY ARTS: SECTION D -- Subject: Contemporary Arts and Crafts: Edna Glenn COMMENTARY II: CEREMONY: Edna Glenn 4 HOPI KACHINAS: A LIFE FORCE: "Everything has an essence or life force, and humans must interact with these or fail to survive." Barton Wright, Museum of Man, San Diego EXEMPLARY ARTS: SECTION E -- Subject: Kachinas: Edna Glenn 5 HOPI SOCIAL STRUCTURE AS RELATED TO TIHU SYMBOLISM: "Life is the highest good; in an environment where survival requires constant effort ... the richest blessing is abundance of food and children." Alice Schlegel, University of Arizona 6 CONTEMPORARY HOPI COURTS AND LAW: "We believe we are 'at the center' and this gives us a very secure feeling about where we are, where we have been, and what we are going to do." Piestewa (Robert H. Ames), Chief Judge, Hopi Tribal Trial Court 7 THE ENDURING HOPI: "What then is the meaning of the tricentennial observa.

The incidence of albinism in Hopi Indians has been estimated as approximately 1 in 200 individuals. It has been suggested that "cultural" selection as the result of a mating advantage of males with albinism has been important in the maintenance of this high incidence. To examine this hypothesis quantitatively, a model that includes male-mating advantage, mutation, and viability selection is analyzed. In order to play an important role in the maintenance of the high incidence of albinism, the necessary mating advantage of males with albinism appears unrealistically high. However, if the extent of viability selection against individuals with albinism is not as large as previously assumed, the necessary amount of mating advantage is not as high. Other related aspects are also discussed here, such as the type of albinism in Hopi Indians and its impact, the conditions for a polymorphism with male-mating advantage and viability selection, and the time necessary to change the incidence of albinism either by the relaxation or institution of male-mating advantage.