The Hopi Reservation Quick Facts
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Chapter 7 the Enduring Hopi
University of Nebraska - Lincoln DigitalCommons@University of Nebraska - Lincoln HOPI NATION: Essays on Indigenous Art, Culture, History, and Law History, Department of September 2008 Chapter 7 The Enduring Hopi Peter Iverson Arizona State University, [email protected] Follow this and additional works at: https://digitalcommons.unl.edu/hopination Part of the Indigenous Studies Commons Iverson, Peter, "Chapter 7 The Enduring Hopi" (2008). HOPI NATION: Essays on Indigenous Art, Culture, History, and Law. 16. https://digitalcommons.unl.edu/hopination/16 This Article is brought to you for free and open access by the History, Department of at DigitalCommons@University of Nebraska - Lincoln. It has been accepted for inclusion in HOPI NATION: Essays on Indigenous Art, Culture, History, and Law by an authorized administrator of DigitalCommons@University of Nebraska - Lincoln. CHAPTER 7 The Enduring Hopi Peter Iverson “What then is the meaning of the tricentennial observance? It is a reaffirmation of continuity and hope for the collective Hopi future.” The Hopi world is centered on and around three mesas in northeastern Arizona named First, Sec- ond, and Third. It is at first glance a harsh and rugged land, not always pleasing to the untrained eye. Prosperity here can only be realized with patience, determination, and a belief in tomorrow.1 For over 400 years, the Hopis have confronted the incursion of outside non-Indian societies. The Spanish entered Hopi country as early as 1540. Then part of Francisco Vásquez de Coronado’s explor- ing party invaded the area with characteristic boldness and superciliousness. About twenty Spaniards, including a Franciscan missionary, confronted some of the people who resided in the seven villages that now comprise the Hopi domain, and under the leadership of Pedro de Tovar, the Spanish over- came Hopi resistance, severely damaging the village of Kawaiokuh, and winning unwilling surrender. -
Tribal Perspectives on the Hohokam
Bulletin of Old Pueblo Archaeology Center Tucson, Arizona December 2009 Number 60 Michael Hampshire’s artist rendition of Pueblo Grande platform mound (right); post-excavation view of compound area northwest of Pueblo Grande platform mound (above) TRIBAL PERSPECTIVES ON THE HOHOKAM Donald Bahr, Ph.D. Professor Emeritus, Arizona State University The archaeologists’ name for the principal pre-European culture of southern Arizona is Hohokam, a word they adopted from the O’odham (formerly Pima-Papago). I am not sure which archaeologist first used that word. It seems that the first documented but unpublished use is from 1874 or 1875 (Haury 1976:5). In any case, since around then archaeologists have used their methods to define and explain the origin, development, geographic extent, and end of the Hohokam culture. This article is not about the archaeologists’ Hohokam, but about the stories and explanations of past peoples as told by the three Native American tribes who either grew from or replaced the archaeologists’ Hohokam on former Hohokam land. These are the O’odham, of course, but also the Maricopa and Yavapai. The Maricopa during European times (since about 1550) lived on lands previously occupied by the Hohokam and Patayan archaeological cultures, and the Yavapai lived on lands of the older Hohokam, Patayan, Hakataya, Salado, and Western Anasazi cultures – to use all of the names that have been used, sometimes overlappingly, for previous cultures of the region. The Stories The O’odham word huhugkam means “something that is used up or finished.” The word consists of the verb huhug, which means “to be used up or finished,” and the suffix “-kam,” which means “something that is this way.” Huhug is generally, and perhaps only, used as an intransitive, not a transitive, verb. -
Hopi and the Grand Canyon
The Hopi Landscape and People The current Hopi reservation occupies but a small portion of the Hopi’s ancestral territory. Completely surrounded by the Navajo, the Hopi Reservation sits near the center of an area commonly called Hopitutskwa [Hopi toots-kwa]. The term means “Hopi lands” and refers to the entire landscape over which Hopi’s ancestors migrated. In recent times, in part do to land claim cases, Hopitutskwa has come to be applied to a much more restricted geographic area. Beyond this area is a much broader region over which the Hopi and their ancestors lived, traveled, and interacted with the other groups in the southwest. Because Hopi ancestors (histatsinom [hee- sat-see-nom]) came to the Hopi mesas from many different directions, they each brought unique knowledge, customs, and understandings of their past. Hopi is made up of many different clans that still retain this individuality; clan knowledge and history is not shared between clans. Hopi and Öngtupqa (the Grand Canyon) Öngtupqa [oung-toop-ka] plays an ongoing central role in many aspects of Hopi culture and history: Origin – many Hopi clans identify Öngtupqa, specifically the Sipapuni I [sea-pa-poony], as the origin point for people. It is here that the peoples of the earth emerged from the Third World into this, the Fourth World. Migrations – Upon emergence into the Fourth World, the Hopi ancestors entered into a spiritual pact with Ma’saw, the guardian of the Fourth World, to become stewards of the earth. In fulfilling this pact, the Hopi ancestors were instructed to travel to the corners of the land, leaving their “footprints” as evidence of their passing, as they searched for the center of the universe, the Hopi Mesas. -
Hydrogeology and Water Resources of the Hopi Reservation, Arizona
Hydrogeology and Water Resources of the Hopi Reservation, Arizona Hopi Water Resources Program Lionel Puhuyesva – Director James A. Duffield R.G. - Hydrogeologist The Hopi Reservation Where the Hopi have resided for over 1,500 years. A land of high desert. Marc Reisner in Cadillac Desert “A semidesert with a desert heart” Water in the High Desert Where residents depend on groundwater. A land of violent summer thunderstorms Current Reservation Boundaries The Hopi Reservation is located entirely in the State of Arizona. District Six, reserved exclusively for Hopi use, consists of 2,500 square miles. Other holdings include the joint use area with the surrounding Navajo Reservation and new land ranches near Flagstaff. Hopi District Six, the Hopi Mesas The broad plateau of Black Mesa is dissected by several northeast oriented canyons that divide the plateau into fingers or mesas. The Hopi Villages are located on these southwest oriented fingers on First, Second, and Third Mesa. The Villages of Upper and Lower Moenkopi are located to the west of the main portion of the Reservation near Tuba City. The Reservation is Located in the Colorado Plateau Physiographic Region A region of relatively un-deformed rocks defined by the Grand Canyon geology. It is formed by a thick crustal block that has been resistant to deformation. This has retained the original horizontal layering of the rock. Layers of Gently Folded Sedimentary Rocks are Stacked Atop Each Other. On the Hopi Reservation Wide Mesas Are Interspersed with Broad Valleys The southern part of the Reservation is lower and semi-arid. The northern portion of the reservation includes the higher reaches of Black Mesa where the elevation approaches 7,000 feet and much of the winter precipiation falls as snow. -
NAVAJO NATION: Tuba City, Arizona PROGRAM HANDBOOK
www.amizade.org 412-586-4986 [email protected] PO Box 6894, 343 Stansbury Hall, Morgantown, WV 26506 USA NAVAJO NATION: Tuba City, Arizona PROGRAM HANDBOOK Introduction This Handbook was written to provide you with useful information regarding your participation in an Amizade sponsored program. It answers many of the frequently asked questions by previous participants. We encourage your feedback on how it can be improved for future participants. Please read this entire handbook carefully and contact our office if you have any questions. Amizade’s Mission & Vision Amizade encourages intercultural exploration and understanding through community-driven service-learning courses and volunteer programs. Amizade imagines a world in which all people have the opportunity to explore and grow, realize their ability to make change, and embrace their responsibility to build a better world. Amizade’s Commitment At the heart of Amizade is the sincere belief that intercultural understanding & the development of global citizens is essential to our increasingly connected global world. We are committed to providing you with an intercultural experience that allows you to make concrete contributions to a community resulting in a deeper understanding of your role in the global community. Approach to Service Ethic of Service Amizade strives to promote an “ethic of service” on all our programs. This means that we envision the entire experience as one of service to our fellow human beings. There will be scheduled time for completing service projects on each program but we also encourage you to carry your ethic of service with you throughout the program. You can do this by volunteering to help with food preparation, cleaning, or various other daily tasks. -
EPA Community Involvement Plan for Tuba City Dump Cleanup Site
TUBA CITY DUMP COMMUNITY INVOLVEMENT PLAN FEBRUARY 2013 INTRODUCTION Under the Federal Superfund program, the United States Environmental Protection Agency (USEPA) is overseeing a comprehensive environmental investigation and evaluation of cleanup options for the Tuba City Dump. This Community Involvement Plan (CIP) outlines specific outreach activities to address community concerns and meet the following goals: • Encourage community interest and give the public the opportunity to provide meaningful input into site cleanup decisions; • Provide to the Navajo and Hopi communities accurate, timely and understand- able information about what we learn in our investigations, in a manner considerate to their preference and culture; • Respect and consider community and tribal leaders’ input and feedback on USEPA’s process as it is being carried out. To put this plan together, USEPA began by conducting a series of community interviews in March 2012 with residents, elected officials and other stakeholders in the area. Many interviews were conducted with individual residents and tribal leaders in the Upper Village of Moenkopi, and in the Moencopi Village – Lower (also known as Lower Moencopi), within the Hopi Tribe. Earlier interviews, in 2011, were conducted with residents of Lower Moencopi. USEPA did not conduct interviews with residents on the Navajo Reservation because many of the Navajo residents had been interviewed recently by Navajo Nation EPA and USEPA for site history information. Out of respect for these residents, the Navajo Nation EPA asked USEPA to coordinate the development of the CIP through their Community Involvement Coordinator because they are already familiar with the Navajo residents’ preferences for receiving information and staying involved with site decisions. -
Hopi Comprehensive Economic Development Strategy 0
Fall 08 Hopi Comprehensive Economic Development Strategy 1 1 Second Mesa Culture Center Website 2016 0 Hopi Comprehensive Economic Development Strategy 1 Hopi Comprehensive Economic Development Strategy Hopi Tribe Comprehensive Economic Development Strategy 2018 U.S. Economic Development Administration Prepared by: Hopi Tribe Office of Community Planning and Economic Development and Land Information Systems OCPEDLIS 2 Hopi Comprehensive Economic Development Strategy 3 Hopi Comprehensive Economic Development Strategy Hopi Tribal Council Executive Branch Timothy L. Nuvangyaoma, Hopi Tribal Chairman Clark W. Tenakhongva, Hopi Tribe Vice Chairman Wilfred L. Gaseoma, Tribal Treasurer Theresa Lomakema, Tribal Secretary Alfonso Sakeva Jr., Sergeant at Arms Village of Bakabi Village of Kykotsmovi Clifford Qotsaquahu David Talyumptewa Lamar Keevama Jack Harding Jr. Davis Pecusa Phillip Quochytewa Sr. Herman G. Honanie Upper Village of Moencopi Village of Mishongnovi Robert Charley Pansy K. Edmo Leroy Shingoitewa Craig Andrews Bruce Fredericks Annette F. Talayumptewa Philton Talahytewa, Sr. First Mesa Consolidated Villages Albert T. Sinquah Village of Sipalouvi Wallace Youvella, Sr. Norene Kootswatewa Alverna Poneoma Rosa Honani THE FOLLOWING VILLAGES CHOOSE TRADITIONAL GOVERNMENT AND DO NOT HAVE VILLAGE REPRESENTATION ON THE TRIBAL COUNCIL. Village of Shungopavi Village of Oraibi Village of Hotevilla Village of Lower Moencopi 0 Hopi Comprehensive Economic Development Strategy 1 Hopi Comprehensive Economic Development Strategy Table of Contents -
Navajo-Hopi Resettlement Program
ll_ll,^lllll**-,,,,“”” __ “_,l...*__ .._-. ..- .. “_.._-..I - .._. ---__-_.- ._.._._-__ llnilc4 Shtcs General Acctoun ting Oflice hiding Report to the Honorable Wayne Owens, IIouse of Representatives INDIAN PROGRAMS Navajo-Hopi Resettlement Program / llllllllllIll11 143541 United States General Accounting OflIce Denver Regional OfPke Suite 300-D 2420W.26thAvenue Denver, CO 80211 B-242948 March 6,lWl The Honorable Wayne Owens House of Representatives Dear Mr. Owens: You requested that we review issues concerning the Hopi and Navajo people since the passage of the 1974 Navajo-Hopi Land Settlement Act; This act called for the final settlement of a land dispute that originated more than a century ago between the Navajo and Hopi tribes in Arizona. Under the act, tribal members residing on lands given to the other tribe were required to relocate. The act also created an independent Navajo and Hopi Indian Relocation Commission, headed by three commissioners appointed by the Secretary of the Interior, to plan and implement a relocation pr0gram.l We briefed you on the current status of the relocation program, the problems faced by relocatees, and the future of those Navajos who are resisting relocation. This briefing report formally transmits the information we obtained and also provides information on the status of a land dispute in the Bennett Freeze Area in the western section of the Navajo Reservation, which is not covered by the 1974 act. In summary, we found that the relocation program was not completed in 1986, as anticipated, because more families than expected applied for relocation, and the Navajo reservation had insufficient land to accommodate new homesites for all the relocatees who wanted to move there. -
Traditional Resource Use of the Flagstaff Area Monuments
TRADITIONAL RESOURCE USE OF THE FLAGSTAFF AREA MONUMENTS FINAL REPORT Prepared by Rebecca S. Toupal Richard W. Stoffle Bureau of Applied Research in Anthropology University of Arizona Tucson, AZ 86721 July 19, 2004 TRADITIONAL RESOURCE USE OF THE FLAGSTAFF AREA MONUMENTS FINAL REPORT Prepared by Rebecca S. Toupal Richard W. Stoffle Shawn Kelly Jill Dumbauld with contributions by Nathan O’Meara Kathleen Van Vlack Fletcher Chmara-Huff Christopher Basaldu Prepared for The National Park Service Cooperative Agreement Number 1443CA1250-96-006 R.W. Stoffle and R.S. Toupal, Principal Investigators Bureau of Applied Research in Anthropology University of Arizona Tucson, AZ 86721 July 19, 2004 TABLE OF CONTENTS LIST OF TABLES................................................................................................................... iv LIST OF FIGURES .................................................................................................................iv CHAPTER ONE: STUDY OVERVIEW ..................................................................................1 Project History and Purpose...........................................................................................1 Research Tasks...............................................................................................................1 Research Methods..........................................................................................................2 Organization of the Report.............................................................................................7 -
Contemporary Hopi Arts and Crafts Hopi Pottery
Contemporary Hopi Arts and Crafts Hopi Pottery Hopi potters draw on a tradition going back centuries. The ancestors of the Hopi made gray utility ware as long ago as A.D. 700. The ancient potters developed black on white styles, black on red, and finally polychromes. In the late 1800s, outsiders began to appreciate the artistry of Hopi potters. This new demand sparked what has been called the revival period for Hopi pottery. The ancient potters passed their skills on to succeeding generations, many of whom are Hopi potters today. Although First Mesa is the most well-known for its pottery, Hopi potters can be found throughout the Hopi mesas. All authentic Hopi pottery is handmade by the coil and scrape technique. Hopi potters do not use a pottery wheel or make mold-poured pottery. They use the same techniques as their ancestors, hand-painting the designs with yucca leaf brushes and using natural materials provided by their environment. The pots are then fired in open firing areas. To learn about Hopi pottery, we suggest you read some of the fine books available about this ancient art. They are listed in our Recommended Reading List. History The Hopi call their ancestors, Hisatsinom, "People of Long Ago." The public and most anthropologists refer to these people as the "Anasazi," a word that has become popular in the general literature. Early Hisatsinom are called the Basketmaker people. The Basketmakers were a hunting and gathering people who became increasingly sedentary as their reliance on agriculture increased. As early as A.D. 700, the Basketmaker people began making plain pottery. -
2013. “Unique Challenges Facing Southwestern Tribes
Chapter 17 Unique Challenges Facing Southwestern Tribes COORDINATING LEAD AUTHOR Margaret Hiza Redsteer (U.S. Geological Survey) LEAD AUTHORS Kirk Bemis (Zuni Tribe Water Resources Program), Karletta Chief (University of Arizona), Mahesh Gautam (Desert Research Institute), Beth Rose Middleton (University of California, Davis), Rebecca Tsosie (Arizona State University) REVIEW EDITOR Daniel B. Ferguson (University of Arizona) Executive Summary When considering climate change, risks to Native American lands, people, and cultures are noteworthy. Impacts on Native lands and communities are anticipated to be both early and severe due to their location in marginal environments. Because Native Ameri- can societies are socially, culturally, and politically unique, conventional climate change adaptation planning and related policies could result in unintended consequences or conflicts with Native American governments, or could prove to be inadequate if tribal consultation is not considered. Therefore, it is important to understand the distinct his- torical, legal, and economic contexts of the vulnerability and adaptive capacity of South- western Native American communities. The key messages presented in this chapter are: • Vulnerability of Southwestern tribes is higher than that for most groups because it is closely linked to endangered cultural practices, history, water rights, and Chapter citation: Redsteer, M. H., K. Bemis, K. Chief, M. Gautam, B. R. Middleton, and R. Tsosie. 2013. “Unique Challenges Facing Southwestern Tribes.” In Assessment of Climate Change in the South- west United States: A Report Prepared for the National Climate Assessment, edited by G. Garfin, A. Jar- dine, R. Merideth, M. Black, and S. LeRoy, 385–404. A report by the Southwest Climate Alliance. Washington, DC: Island Press. -
Gao-18-266, Office of Navajo and Hopi Indian Relocation
United States Government Accountability Office Report to Congressional Requesters April 2018 OFFICE OF NAVAJO AND HOPI INDIAN RELOCATION Executive Branch and Legislative Action Needed for Closure and Transfer of Activities GAO-18-266 April 2018 OFFICE OF NAVAJO AND HOPI INDIAN RELOCATION Executive Branch and Legislative Action Needed for Highlights of GAO-18-266, a report to Closure and Transfer of Activities congressional requesters Why GAO Did This Study What GAO Found In 1974, the Settlement Act was As of December 2017, the Office of Navajo and Hopi Indian Relocation, and its intended to provide for the final predecessor agency (collectively, ONHIR), has relocated 3,660 Navajo and 27 settlement of a land dispute between Hopi families off disputed lands that were partitioned to the two tribes and the Navajo and Hopi tribes that provided new houses for them. Although the Navajo-Hopi Settlement Act of 1974 originated nearly a century ago. The (Settlement Act) intended for ONHIR to complete its activities 5 years after its act created ONHIR to carry out the relocation plan went into effect, the agency has continued to carry out its relocation of Navajo and Hopi Indians responsibilities for over three decades beyond the original deadline and the off land partitioned to the other tribe. potential remains for relocation activities to continue into the future. For example, ONHIR’s relocation efforts were GAO found that by the end of fiscal year 2018 scheduled to end by 1986. However, those efforts continue today. • at least 240 households whose relocation applications were previously GAO was asked to review ONHIR’s denied could still file for appeals in federal court and if the court rules in their operations.