DENVER MUSEUM OF NATURE & SCIENCE Annals

Number 2, april 15, 2011

Lost in Translation: Rethinking Hopi Katsina Tithu and Museum Language Systems

Rachel E. Maxson Chip Colwell-Chanthaphonh Lee Wayne Lomayestewa

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Rachel E. Maxson1, Lost in Translation: Chip Colwell-Chanthaphonh2, Rethinking Hopi Katsina Tithu and and Museum Language Systems Lee Wayne Lomayestewa3

Abstract—Museums collect and care for material culture, and, increasingly, intangible culture. This relatively new term for the folklore, music, dance, traditional practices, and language belonging to a group of people is gaining importance in international heritage management discourse. As one aspect of intangible cultural heritage, language is more relevant in museums than has been previously acknowledged. Incorporating native languages into museum anthro- pology collections provides context and acts as a form of “appropriate museology,” preserving indigenous descriptions and conceptions of objects. This report presents the ways in which Hopi katsina tithu— 1Department of Anthropology, Denver Museum of popularly known as kachina dolls—are outstanding examples of Nature & Science, 2001 Colorado Blvd., Denver, objects that museums can recontextualize with Native terminology. Colorado 80205, U.S.A. [email protected] The etymology, or a word or phrase’s use history, of each katsina tihu’s name documents the deep connection of these objects with Hopi 2Department of Anthropology, Denver Museum of belief, ritual, and history. Without including the complex practices of Nature & Science, 2001 Colorado Blvd., Denver, Hopi naming, documentation of these objects in museum catalogues Colorado 80205, U.S.A. [email protected] is often incomplete and inaccurate. Using contemporary Hopi per- spectives, historic ethnographies, and the Hopi Dictionary to create a 3Hopi Cultural Preservation Office, 1 Main database of Hopi katsina tithu names, this project demonstrates how St., Kykotsmovi, Arizona 86039, U.S.A. museums might incorporate intangible heritage into their collections [email protected] through language and etymological context.

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Kachina dolls are familiar Native American museum In museum collections, the nomenclature embed- objects. They appear in art galleries and anthropology ded in classificatory systems is especially important. exhibits alike, but they are often misrepresented, mis- The terms in a museum catalogue come from scholarly identified, and misunderstood. Even the term kachina discourse, and occasionally consultation with descen- leads to confusion; it is an Anglicized spelling of the dant communities. Such terms can either radically alter Hopi word katsina (singular) or katsinam (plural). In the objects’ meanings or preserve the objects’ intended the Hopi worldview, katsinam take on three different cultural symbolic meanings. If anthropology collec- forms: they are ancestral beings in the spirit world tions aspire to record the intended cultural meanings who bless the land with moisture, they are the spirits of objects, it is therefore important that museum that present themselves at the Hopi Mesas each year in nomenclature adequately capture the knowledge and ceremonies, and they are representations in different context encoded in the correct language. artistic media, namely, the wooden figurines known to Hopi katsina tithu are one example of objects most non-Puebloan people as kachina dolls. Ancestor whose diverse range of names have not been fully spirits, rain and snow, dancers, and figurines embody- documented by museums. These names have complex ing those spirits are all katsinam for Hopis. etymologies (a word or phrase’s use history) and can In their own language, Hopis refer to the be descriptive or more subtly indicative of their origins figurines that line museum shelves and galleries not within a Hopi clan or another indigenous group. They as kachina dolls but katsina tihu (singular) or tithu also carry the interpretations of anthropologists who (plural), and sometimes as katsintithu. Katsina tithu first wrote down the names, capturing their sound were traditionally given as ceremonial gifts. Over the on paper with orthography (the method of writing course of the twentieth century, tithu, a unique form words and spelling). Museum records should contain of Hopi aesthetic expression, have become popular as much information as possible about each tihu, for tourist commodities. The shift of katsina to kachina, katsina tithu are powerful symbols of Hopi culture, and tithu to doll, signals a significant alteration of evoking the spirits they portray and the importance of these objects’ cultural meanings—from ritual object those spirits to the Hopi. Including culturally derived given as a gift to a commodity that can be bought information avoids disconnecting tithu from their and sold. The term kachina has undergone both a original contexts. Historical and cultural context is material and a linguistic transformation; its meaning traceable etymologically to the people each katsina has changed to include objects to which it did not came from, the role it played in Pueblo society, and originally refer. Anthropologists, curators, collec- how anthropologists have interpreted it through time. tors, and artists have reinterpreted katsina tithu over In this way, tracing an object’s etymology is akin to time, and the term kachina itself is symbolic of this tracing an object’s provenance in the art world. transformation. One major benefit of including this type of infor- Kachinas have significantly different meanings mation is a more diachronic perspective of the complex to those outside Pueblo cultures, non-Puebloan people relationship between historical processes, cultural who typically learn about kachinas from museums, interaction, and beliefs, all of which language change popular literature, or the media. Popular perception documents. Museum curators and collection managers of katsinam has its roots in early anthropological must acknowledge that they not only house objects literature, which first recorded Hopi katsina names, and present them to the public, but also that they symbolic meanings, and ritual roles. Along with have stewardship obligations to preserve the knowl- these founding ethnographies, evolving katsina tithu edge and histories embedded within those objects. production by Native artists has helped shape contem- Additionally, it is crucial that museums document porary interpretations. etymological background of indigenous terminology

2 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Rethinking Hopi Katsina Tithu and Museum Language Systems in their collections, because languages are a primary with collections of cultural objects. In this work, we source of material for cultural revitalization. seek to show how indigenous languages in museum This report presents a research project that collections are potentially a useful resource for mul- sought to connect Hopi katsina tithu in the Denver tiple stakeholders. Museum of Nature & Science (DMNS) to their lin- The right to maintain language as part of guistic histories. The entry point for this research was a intangible cultural heritage, as Peter Whiteley (2003) data-entry project at the DMNS that involved adding discusses, and the ways museums have already incorpo- katsina names from a Hopi cultural advisor (Lee rated indigenous languages into their collections link Wayne Lomayestewa) and the Hopi Dictionary (Hill the importance of language to cultural preservation. et al. 1998) to Argus, the DMNS digital catalogue For these reasons it is important to explore heritage program. During the course of this project, notewor- preservation in museums as well as language’s current thy intersections between language documentation status in collection nomenclature. While many of these and museum curation began to emerge. Specifically, issues are seemingly abstract, they do have practical this data-entry project inspired reflections on how implications. Linguistically contextualizing objects, museums with material collections from indigenous such as katsina tithu, impacts scholarly discourse on people and linguists studying indigenous languages are those objects and the cultures they come from, which both concerned with cultural preservation, retention, in turn shapes how the public, artists, and students and revitalization. For both curators and linguists, perceive and understand objects. Museums can perpet- collaboration with Native people optimizes sensitivity uate incomplete terminology and inaccurate portraits and understanding. Also, this project illuminated how of cultures—or they can positively change the way we what one lacks the other has in abundance. Linguists speak and think about objects and the people who are primarily concerned with intangible culture; made them. museums are primarily concerned with tangible Accurately and sensitively documenting and culture. Neither taken alone can give a holistic view representing culture through material collections is an of cultural practices. Thus, combining language from ongoing process in museums. Today, anthropological lexical studies (like the Hopi Dictionary) with objects discourse, museum records, and the art market often in museums (like katsina tithu) expands the meaning propagate simplified and inaccurate interpretations of of these objects to include the diverse worldviews that katsinam and katsina tithu. We take this problem as words encode in objects. the central concern in this research project and seek In this research project, we draw from several to demonstrate how museums can begin to remedy fields of study that are not often combined. Linguis- this situation by expanding linguistic information tics and museum theory are typically only brought in museum collections. This expanded information together in analyses that examine cultural revitaliza- includes terminological variety, etymologies, citations tion movements and tribal community museums. from scholarly literature, indigenous interpretations, For example, Erikson’s (2002) book on the Makah and up-to-date spellings based on how the language is Cultural and Research Center is one such ethnogra- used today. phy, with language figuring prominently in the Native Important aspects of Hopi culture are encoded group’s stewardship of their material heritage. Our in the language, whether in the words themselves, their project relates to these kinds of analyses, but applies to pragmatic meaning, or their origin. Borrowed terms, all museums with anthropological collections. While altered forms, and evolving meanings exemplify Hopi undoubtedly this project’s findings are primarily useful cultural hybridity, an idea best emphasized in material to the DMNS, the larger theoretical claims and meth- collections that document linguistic etymology. An odological processes can be a model for all museums inventory of known katsina names and corresponding

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etymological data provides information on cultural Office, Lomayestewa reviewed every Hopi katsina context and sacredness when coupled with consulta- tihu in the DMNS collection, giving his opinion on tion with elders and other cultural experts from source whether the museum catalogue had the correct name communities, allowing the museum to remain sensitive and whether the katsina warranted special care as a to issues of sacred knowledge and intellectual property, sacred object. There were two levels of sacredness. and also to serve as a resource for intangible heritage Lomayestewa indicated that some katsinam should not preservation. Caring for indigenous languages as part of be displayed in the museum while others should be kept intangible cultural heritage is the branch of linguistics in a special room as well. Lomayestewa often disagreed with the most compelling stake in museums. The con- with the museum’s classifications. He offered the names nection between the museum collections and language he was familiar with, pointed out katsinam that were preservation can perhaps best be seen through the field Zuni rather than Hopi, and provided names for some of lexicography, or dictionary making. Based on linguis- katsinam that were unclassified in the catalogue (Table tic research and case studies like the Makah Cultural 1). Maxson consolidated Lomayestewa’s contributions and Research Center, we argue that museum collections into a spreadsheet and added the spelling and definition should ideally be categorized in the objects’ vernacular; of each katsina name from the Hopi Dictionary. that is, Hopi objects should be called by their Hopi Lomayestewa’s contribution demonstrated that names and organized based on Hopi thought. the museum catalogue was incorrect in many instances. However, there are major limitations to creating any Research Methods and Questions single and complete classificatory system. As the anthropologist J. Walter Fewkes observed more than In January of 2008, Rachel Maxson began a data- a century ago, such classification is as challenging as it entry project to organize and expand information is important: about Hopi katsina tithu in the DMNS. The museum had already consulted with Hopi cultural advisor Lee The classification of katcinas by names leads Wayne Lomayestewa the previous year. A Bear Clan to important results, but the nomenclature, member from Songòopavi, Second Mesa, and a rep- for many reasons, is often deceptive. The resentative of the Hopi Tribe’s Cultural Preservation same god may have several attributal or clan

Table 1. Summary of changes of tithu recommended by Lee Wayne Lomayestewa.

New Name Alternate Alternate Name Not Hopi Sacred/ (misclassified Spelling Name Unknown Do Not Show or unclassified) Number of 30 6 6 6 10 27 Occurrences

Note: The “Name Unknown” column represents instances where Lomayestewa was unfamiliar with the name in the DMNS catalogue and did not know what to call the katsina himself. The “Sacred/Do Not Show” column includes katsina tithu that Lomayestewa identified as sacred figures that should be housed separately from the rest of the collection and also those figures that he did not consider sacred per se but which he requested the museum not display out of respect for Hopi traditions, such as a Tsaaveyo and an unfinished Palhikwmana.

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names which have survived from the different is based on Colton’s classificatory system—does not languages spoken originally by component capture the varied nomenclature, unique dialects, and clans of the tribe. Certain peculiarities of pragmatic meanings associated with the katsina tithu song or step by the personator, or a marked or in the collection. By recording anglicized spellings and striking symbol on his paraphernalia, may have relying on Colton’s classificatory system in the current given a name having no relation to the spirit Argus database, the museum has distanced the tithu personated. Keeping this fact in mind, and from their symbolic meanings within Hopi belief and remembering the permanency of symbols and practice (Hein 2000). Lost in translation from Hopi the changeability of nomenclature, we are able culture through ethnographers, then misrecorded to discover the identity of personages bearing in museum catalogues, the katsina names in Argus wildly different names. (Fewkes 1903: 20) capture little of their indigenous meaning systems. Ety- mological information such as which clan the katsina Perhaps the first limitation is the sheer quantity came from, as well as the name’s semantic and prag- and variety of katsinam. With so many figures varying matic meanings, would be revealed in an indigenous in minute physical details, and with multiple names classificatory system. This historical linguistic perspec- for a single figure, properly identifying and interpret- tive—the indigenous voice—is absent in the DMNS ing each katsina is problematic. Another limitation collection catalogue. is that the anglicized spellings of words originally These observations inspire questions about how spoken but never written are often drastically differ- katsina nomenclature in museums intersects with ent from the Third Mesa dialect spelling in the Hopi indigenous curation, which is defined as “non-Western Dictionary. Emory Sekaquaptewa and Kenneth Hill’s models of museums, curatorial methods, and concepts Hopi Dictionary Project, which resulted in the Hopi of cultural heritage preservation” (Kreps 2008b: Dictionary (Hill et al. 1998), was based on Third 194). Indigenous curation applies to the katsina Mesa Hopi pronunciations and nuanced meanings. names because indigenous language use in museum Lomayestewa’s Second Mesa Hopi differed slightly collections is a method for curation and collections from the dictionary variation, further complicating management that incorporates the notion of intangible the ideal of creating a single classificatory system. cultural heritage preservation. To enlarge the DMNS Moreover, sometimes the dictionary simply defines catalogue by incorporating the etymology of each the term as “A katsina,” a definition left intention- katsina name—that is, to document each word’s origin, ally vague in order to protect sacred and proprietary evolving meanings, and shifting social context through knowledge (Frawley et al. 2002). Colton’s (1959) the lens of historical linguistics (Trask 1996: 345)—is typology was just as unreliable; his classifications often to work toward what we call an expanded lexicon. This described the katsina tithu physically and categorized broader lexicon includes more names than the original each according to a non-Hopi typology. Additionally, museum database, as well as an expanded amount of as with most anthropology museum professionals, information about each object’s name. neither Maxson nor Colwell-Chanthaphonh speak or Based on these ideas, four research questions write the Hopi language. underpin this project: (1) What were the results By comparing Lomayestewa’s identifications of other case studies of indigenous language use in with the DMNS catalogue, the Hopi Dictionary, and museum collections?, (2) What are the variations of Colton’s typology, it becomes apparent that the katsina katsina names and terminology that anthropologists names and interrelated identities are more numer- and others studying the Hopi have collected?, (3) ous and diverse than they are depicted to be in any What do these variations in terminology reveal about one source. The current museum catalogue—which Hopi culture? and, (4) How can historical linguistic

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knowledge be incorporated into a museum collection dominated anthropology and museums throughout in a useful way for Hopi cultural preservation? the nineteenth and twentieth centuries. Incorporating indigenous voices into curatorial Language as a frame for understanding and practices has become increasingly popular in recent interpreting the world has slipped out of the “four years, but language is largely absent from this process. field” approach to American anthropology (Adams This is perhaps due to the predominantly oral nature 1993; Geertz 1991; Parker 1993). Museums are an of Native languages. Linguists compiling early lexi- ideal interface for reintegrating language and mate- cons and creating alphabets to write Native American rial culture. They rely heavily on what is written, and languages encountered the same problem. Document- increasingly spoken, by indigenous consultants about ing sounds and meanings that existed only in spoken their collections for interpretation. Museums also clas- words and thought challenges linguists’ ability to accu- sify and organize objects, changing their meanings as rately capture a language’s complexities. The resulting they necessarily decontextualize them from their origi- lexicons, alphabets, and dictionaries must make sense nal use and recontextualize them in distant institutions to indigenous speakers in order to be user friendly (Bruchac 2010; Hein 2000). These classification and relevant. The most successful projects of this type systems often lack relevance for the people connected have been collaborative, and therefore parallel co- to the objects; language can bring back contextual curation by involving indigenous people with exhibit relevance by structuring classification around etymo- development and collections care in museums (Hinton logically encoded meanings. 1993). Strikingly, the creation of a dictionary directly At the methodological center of this project to parallels the creation of a museum collection. The rethink museological language systems was the work of representation of a complex language in a dictionary assembling an expanded lexicon for the katsina tithu at is analogous to the representation of a complex culture DMNS. Variations in katsina names could come from in a museum: dictionaries curate words like museums several sources, some more appropriate to this project curate objects. This research project seeks to under- than others. First, Lee Wayne Lomayestewa, as a stand how by connecting the current form of the Hopi member of the Hopi Tribe, a Native speaker, and a rep- language back to objects we may synthesize concepts resentative of the Hopi Cultural Preservation Office, formerly relegated to two separate kinds of collections: provided knowledge about the katsina tithu. Building dictionaries (words) and museums (objects). from Lomayestewa’s contribution, Maxson worked to Similarities between curating words in a diction- integrate historic Hopi ethnographies and contem- ary and curating objects in a museum supplemented porary work by indigenous scholars and non-Hopi this investigation of indigenous language use in anthropologists. This method allowed us to gather museums. Theories behind both overlapped and names from myriad sources and address another impor- presented a useful comparison for understanding intan- tant concept: the history of discourse on katsinam gible culture. Examining parallels between dictionary within anthropology and its relevance to museums. making and anthropological collections curation leads This discourse includes inventories of katsinam com- to an argument for recombining material culture with piled by ethnographers over the last two centuries and intangible culture. This process has already taken the continued deployment of certain terms in these place in some museums, as James Clifford (1997: ethnographies. Several Native scholars such as Emory 237) notices in the U’mista Cultural Centre’s use as a Sekaquaptewa problematize these anthropological traditional performance venue and in Richard Kurin’s perspectives on their traditions (Whiteley 2001). (1991) account of the Smithsonian Folklife Festival However, various classificatory systems pervade the exhibitions of Indian folklife. It involves breaking katsina literature and museum documentation. Less down colonialist perspectives on Native peoples that common names and names for katsinam not typically

6 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Rethinking Hopi Katsina Tithu and Museum Language Systems represented in museum collections therefore fall out ceremony. There are therefore multiple entries for the of use in academic settings. These names are present same katsina, with variations in the ceremony field. in early ethnographies, which attribute them to key The spreadsheet also lists the Hopi Dictionary name Hopi traditional knowledge keepers. Anthropologists and definition for each katsina, as well as the name who integrated linguistics into their ethnographic currently in the DMNS catalogue. Last, it includes any work made a point of collecting the large variety of clan or indigenous group association that the source katsina names they encountered, as they were often refers to and the publication year for each source eth- simultaneously developing systems for writing the nography. The clan or group association was not always Hopi language. Common spellings for katsina names listed in the various sources, so this field is blank for therefore originate with these collections. Gathering many katsinam. Of note, given the complexity of this katsina names from past research is therefore useful data collection process, the Appendix should be read as for the expanded lexicon, because it provides a historic preliminary and provisional. perspective on how the current lexicon was formed. Material from the DMNS is the central reference In order to capture a historical perspective and point for this analysis. We compare the inventory of show the proliferation of established nomenclature katsina names and etymologies from the sources listed into scholarly discourse, names were gathered from above to the DMNS catalogue in order to discover several early ethnographies and more contemporary how much of this information the catalogue holds and works (Fewkes 1903; Secakuku 2001; Sekaquaptewa how much it could hold. Given that the DMNS has & Washburn 2006; Stephen 1936; Voth 1905; Wright 259 tithu representing a variety of distinct katsinam, 1977), as well as from the Smithsonian Museum of comparison to a diverse list of katsinam names reveals Natural History (using its online catalogue system).1 the number of alternate names the catalogue could No katsina scholarship is without bias or include, as well as the etymological information associ- imperfections. Careful scrutiny and a discussion of ated with those names. each source’s drawbacks are therefore included in After collecting scores of katsina names from the this report. Incorporating a variety of Native and sources described above, Maxson created a searchable non-Native accounts of katsina tradition over time database with OpenOffice, a relatively simple open is appropriate for the research questions because source program. Using this database, Maxson ran it accesses linguistic information from multiple queries to find matching names for the same katsina sources, allowing us to observe important differences in multiple sources and then separated the findings or similarities and outline the diffusion of katsinam into tables from which queries and forms for process- throughout the Puebloan world. ing the data were created. One master table was made Based on the DMNS information, source mate- of all the names from the four source ethnographers: rial, and the research questions, Maxson created Fewkes, Stephen, Voth, and Wright. Another table a spreadsheet to organize data from each source held the original data from the DMNS catalogue, (Appendix). This spreadsheet includes a column for including dictionary entries and Colton’s typological the katsina source name, Hopi Dictionary definition, numbers. Later, a third table was added containing the and the ceremony the katsina appeared in according information from the Smithsonian’s online database. to a particular source. Many katsinam appear in mul- This method of organizing findings allowed us to easily tiple ceremonies throughout the year. They may take view all the katsinam from a given source, the different slightly different forms with varying dress, markings, permutations of a katsina name across sources, and the and behavior depending on the mesa, village, and katsinam most often listed and defined in ethnogra-

1 http://collections.nmnh.si.edu/anthroDBintro.html. (Accessed phies and the Hopi Dictionary. Names sometimes differ November 2009–February 2010) only in spelling. In other instances, multiple names for

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the same katsina are orthographically and semantically document the Hopi language and what anthropolo- different. In some of these cases, it was important to gists learned about katsina names. attempt to discover the etymology of these alternate Museum theory pertaining to collaboration and names in order to piece together the katsina’s story and co-curation is a means of understanding and apply- complex meaning in Hopi belief. ing information about the Hopi language to museum The investigations we undertook organizing and catalogues. There are specific examples of indigenous processing the data tested the usefulness and potential language use in museum collections as well as more contribution of this kind of detailed nomenclature to general writing on the reasons behind, benefits of, a museum catalogue. Information from the katsina and difficulties with orienting museums toward name database could eventually be integrated into the serving and representing living cultures. We also draw main catalogue if lexicon controls permitted, but this theoretical and practical parallels between museum approach also established the possibility of a simple, collection curation and dictionary writing in order to external database supplementing a main catalogue. This argue for synthesized linguistic and tangible heritage external database allows users to search the katsina tithu preservation. collection based on a diverse selection of names. It also links related terms and provides etymological informa- Katsina Beliefs tion when available. An advantage of a separate database Tithu, and the living spirits they represent, have long is that it is easier to make available online; some major fascinated outsiders. The ethnographic literature on databases such as Argus are not easily transferred to katsinam dates back to the late nineteenth century. online systems. Thus those interested specifically in Since then, katsina tithu have become tourist memo- katsina tithu could access the catalogue and associated rabilia and popular art pieces. Hopi and non-Hopi name inventory from anywhere. While the simple data- artists alike create grandly artistic tithu that are sold base could be expanded to many applications and levels on the open art market—objects that sometimes bear of access, we did not choose to pursue these steps for little resemblance to the figures traditionally given as this research project. Rather, we carried out the first few gifts from the ancestors. steps toward an expanded lexicon of katsinam names in The history of Hopi settlement and migration order to demonstrate one potential arena for intangible clearly shows the effects of interaction with nearby linguistic knowledge in a museum. groups on Hopi katsina practices (Adams 1991; Brew 1979; Whiteley 2001). In Hopi traditional history, the Hopi Culture and Katsinam Hopi people emerged onto this earth and then began a long migration; the people coalesced into clans and con- This project engages three areas of the anthropological tinued their sojourn, settling one village after another literature as background and primary material. The (Kuwanwisiwma & Ferguson 2004). Finally, the clans first covers Hopi culture, specifically the katsina reli- arrived at the Hopi Mesas (Fig. 1), bringing with them gion, and includes the cultural context described in rituals and ceremonies obtained in different parts of the the ethnographic sources of katsina terminology. We Southwest. As a result, the repertoire of katsinam on the also use the literature to survey Puebloan languages’ Hopi Mesas represents centuries of cultural exchange, a historical interrelatedness and their present form. history that the katsina names encode. Reviewing linguistic theory and analyses of Hopi is A carved wooden figure traditionally given to critical to understanding the derivation of katsina young girls during ceremonies is known as a tihu, names and provides insight into how katsinam were meaning “doll.” The Hopi word tihu simply describes understood by the people who named them. This the kachina doll, but is also a term that means “child, domain overlaps with the ethnographic accounts that daughter, son, offspring,” which extends to “a child

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Figure 1. Map of Hopi Mesas, drawn by Eric Parrish. sponsored in initiation, a woman’s sister’s child, or a Hopi to subsist on maize, beans, and other agricultural man’s fellow clansman’s child” (Hill et al. 1998: 591), products, farming being a livelihood given to them by suggesting the kinship Hopis feel to the beings rep- Màasaw, the guardian of the Fourth World. When the resented in the wooden figures (Eggan 1994; Fewkes katsina spirits appear on the Hopi Mesas each year to 1901, 1923, 1924; Kennard 1971). The figures that participate in ceremonies, Hopi participants embody westerners have collected and relabeled “kachina dolls” the spirit beings of each katsina. Hopi villages still are representations of sacred spirits that play a valuable practice these ceremonies today, although, notably, role in Hopi religion. Benevolent katsinam bring rain Whiteley (2001) cites language loss as a clear threat to and fertility to the earth, traditionally allowing the the survival of Hopi traditional culture.

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Adams (1991: 235) argues that katsina religious seeds, a jug of water, a stick for planting, and the ideals activities and concepts are a fundamental basis for of modesty, caution, cooperation, environmental care, Hopi cultural life. He speculates that the esoteric and determination (Whiteley 2001: 23). knowledge associated with katsinam and only available The migrating groups formed clans and estab- to initiates serves to differentiate between Hopi and lished villages as they moved through the landscape. others. We take this into consideration when consult- Eventually, with signs pointing them in the right direc- ing the Hopi Dictionary and other sources whose tion, the first clan arrived at the destined central point. information comes directly from tribal members: a Honngyam, the Bear Clan, established the village lack of detailed information often means that knowl- of Old Songòopavi at the base of Second Mesa and edge about that particular katsina or ritual is sacred accepted other clans as they arrived. Groups came from and therefore unavailable to outsiders. all directions and traced their paths through previous Traditional knowledge about the ancestral settlements, such as Homol’ovi and the Tsegi Canyon migrations is a critical tenet of Hopi identity (Bernar- area of Arizona. New villages were established as clans dini 2005). Traditional knowledge commonly includes arrived or groups split. Each clan had to prove its value songs, stories, and ceremonies. Language is also often to the community by demonstrating a ceremony or included in traditional knowledge, as it encodes indig- useful skill that it would contribute. Clans contributed enous thought processes and perceptions of the world. many katsinam, forming an elaborate system of calen- Because many Hopi katsina names are related to wu’ya drical ceremonies supporting life on earth. (clan symbols) and came to the Hopi Mesas via group Katsinam are spiritual guardians and embodi- resettlement, it is important to understand Hopi oral ments of harmonious life in the Hopi world. They traditions describing clan migrations. Many katsina bring rain and fertility to crops. A “triune concept,” names stand for the identities clans formed as they the term katsina signifies the spirits of the dead, moved through the Southwest, as well as the unique, clouds, and spiritual beings personated by dancers in individual histories of each clan. Katsina names are ceremonies (Whiteley 2001: 25). All Hopi people are part of the process-related information from oral his- initiated into either the katsina or Powamuy order, tories that is useful for reconstructing migration-based both of which organize katsina ceremonies (Whiteley identities (Bernardini 2005: 7). 2001: 25). From winter through summer each year, these katsina ceremonies dominate Hopi religious Hopi Traditional History life. Katsinam appear in various dances and through- The current physical and temporal world is the Fourth out the Pueblos. World, according to Hopi accounts of their history (Courlander 1987; Nequatewa 1967). The Hopi Katsina Tithu emerged into this world through the Sipaapuni in As representations of the spiritual beings central to the Grand Canyon after passing through three previ- Hopi belief, katsina tithu are “physical extensions of ous phases. This origin history, along with the overall the spirit beings” and play an important role in katsina Hopi perspective on time and existence, is based on ceremonies (Spencer 2001: 170). Their role has often “a continuous emergence-into-presence” (Whiteley confused outsiders. One interpretation is that tithu 2001: 22). Upon entering the Fourth World, the are given to female children by male relatives to teach Hopi encountered Màasaw, this world’s guardian. He them about the extensive katsina repertoire and each instructed the Hopi leaders to divide into groups and being’s significance (Spencer 2001). When Euro- travel to the four corners of the earth before returning American explorers and ethnographers first entered to a central place. Màasaw also gave the Hopi the tools Hopi Pueblos in the nineteenth century, they encoun- and philosophy for life in the Fourth World: maize tered tithu adorning homes along interior walls as well

10 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Rethinking Hopi Katsina Tithu and Museum Language Systems as children playing with what appeared to be dolls. to Hopi survival in the high desert of the Colorado Unsure whether the images were playthings or idols Plateau. The strong connection between katsina tithu for worship, outsiders were nonetheless fascinated and and the concepts of fertility makes the carved figures compelled to collect tithu. James Stevenson gathered symbolically significant and often profoundly sacred in the first known collection of Hopi tithu in 1879 while Hopi culture. As prayer emblems with intricate belief exploring Southwest cultures for the Bureau of Ameri- systems attached, the meanings of tithu are in part can Ethnology (Bol 2001). He called them “statuettes” retained through the name of the katsina they repre- and noted their varied forms. sent. Even if certain katsinam no longer appear on the Alexander M. Stephen made more detailed Hopi Mesas in ceremonies, tithu depicting them are observations of katsina tithu as part of his extensive tangible reminders about these spirits, their origins, ethnographic work among the Hopi at Walpi on and their religious importance. First Mesa. He noted that tithu figured in four Hopi Military officers and explorers on expeditions ceremonies: Powamuy, Nimaniw, the kiva dance of to the Southwest in the late 1800s collected tithu, the Barter Katsina, and the rite of the eagle sacrifice often noting their seemingly untidy appearance and (Stephen 1936). Bol (2001: 134) observes that the their apparent dual function as idols and toys (Wright instances where tithu appear are always associated with 2001). As outsiders became increasingly determined women, fertility, and increase. Tithu are sometimes to purchase tithu, often for museums keen on building given to pregnant women, and women trade cooking their collections, the Hopi gave in to the idea of selling for tithu from Hu’hiyan, the Barter Katsina. In both them. But the tithu’s popularity with outsiders waxed cases, tithu are prayer emblems representing fertility. and waned throughout the first half of the twentieth The practice of young girls playing with tithu-like century. Eventually, the tithu’s appearance began to dolls made observers such as Fewkes think the carved change in order to make them more attractive to non- figures were playthings. However, Bol interprets tithu Hopi consumers. After World War II, the action doll as prayers for girls to become good mothers; Hopis appeared, influencing carvers to create tithu with arms believe that a girl treating a tihu as a mother would treat and legs poised in motion, a departure from traditional a baby makes the katsina spirits happy, and these spirits linear, flat-footed dolls with arms bent at their bellies will therefore grant fertility to the girl (Bol 2001: 134). (Wright 2001). Tithu are also associated with bean sprouts and The 1960s brought radical changes and increased corn during Powamuy and Nímaniw ceremonies, popularity of kachina dolls in the outside market. connecting them to bountiful harvests for the entire Artists began adding bases to the dolls—now no longer village. In addition, flat tithu, among other things, traditional tithu since they served a commercial rather are given as offerings to eagles, which are believed to than a religious purpose—and experimented with be clan relatives. The eagles are collected from their modern paints and craft materials. Large dolls, some nests and then kept on rooftops of the Pueblos, and more than five feet high, entered the market. South- while residing there, the eagles are given offerings of western art became extremely popular in the 1970s, tithu. When the eagles are sent home following the and kachina carvers continued to move kachina dolls Home Dance, or Nímaniw, people place a tihu on farther from traditional tithu. Realism became popular, each grave and pray that the eagles will hatch more as did castings of kachina figures in various materials. young the following year (Voth 1905), indicating yet In 1974, a federal law made the use of migratory bird another example of tihu associations with the young feathers on commercially available items illegal (Wright and reproduction. 2001). The Hopi continued to use traditional feathers The blessing of moisture and the fecundity of on tithu made for ceremonies, but kachina dolls for the land and the people are profoundly important the art market were either denuded of their original

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feathers or produced with wooden or legal bird feathers. ceremonies and gathered traditions from informants Eventually, non-Hopi artists began producing kachina as well as from his own studies as an anthropologist dolls, much to the dismay of Hopis. Some Hopi women and linguist. In Hopi Katcinas Drawn by Native Artists, also took up doll carving, a deviation from tradition he classifies katsinam according to the ceremonies in (Secakuku 2001; Wright 2001). which they appeared and provides detailed descrip- Throughout these decades of change and com- tions of those ceremonies, related beliefs, and each mercialization, Hopis continued to carve tithu for their katsina’s role (Fewkes 1903). This book is illustrated by customary use on the Hopi Mesas. While the tithu three Hopi men; Kutcahonauû, Homovi, and Winuta given to girls are distinctly different from commercial produced pictures of the katsinam the anthropologist kachina dolls and sculptures, they too have evolved requested (Fig. 2). Fewkes describes each katsina’s over the decades. Their spiritual essence remains, but role in calendrical ceremonies and discusses meaning, contemporary tithu can now resemble 1960s com- origin, and relationship to other katsinam when that mercial dolls (Wright 2001: 156). While katsina tithu information is available. He also speculates about have increasingly become tourist paraphernalia, tradi- appropriate methods for categorizing katsinam and tional tithu still exist and the concepts behind them identifies the relationship between Hopi language, are encoded in their names. Alph Secakuku (2001: history, and the katsina inventory as expressed in 164) identifies four types of katsina dolls that the katsina names. The vast number of katsinam does not Hopi carve today: (1) old style katsina dolls, (2) tradi- escape Fewkes: he acknowledges that his inventory tional katsina dolls, (3) one-piece katsina dolls, and (4) only captures a small number of the katsinam that have sculptures. Each type has a function in contemporary existed in Hopi belief and practice. The multiplicity of Hopi culture, ranging from traditional use to art origins that the names demonstrate “is but a reflection pieces for sale to outsiders. The practice of carving of the Hopi language, which is a mosaic of many differ- and giving tithu may change, but they will remain in ent linguistic stocks” (Fewkes 1903: 20). He attributes Hopi homes, the art market, and museums as rep- the large quantity and transient nature of these figures resentations of an evolving art form and dynamic to their origins in various migrating clans and nearby traditional culture. nations such as the Zuni- and Tewa-speaking Pueblos, whose rituals also include katsinam. Sources of Katsina Tithu Names The main ceremonies and festivals Fewkes Fewkes (1903), Stephen (1936), and Voth (1905) describes in Hopi Katcinas Drawn by Native Artists all recorded detailed ethnographic accounts of are Pamũrti, Powamû, Palülükoñti (Añkwañti), and Hopi ritual and daily life. More recent research Sumaikoli. He also discusses many smaller ritual events and publications on the Hopi are rooted in these and the katsinam that appear in them. Katsinam also early ethnographies. As observers and sometime fall out of use when clans go extinct, according to participants, the first anthropologists to study Hopi Fewkes (1903: 19). He identifies katsinam that the culture recorded practices that have since disappeared Hopi created within a decade of his arrival and notes or are inaccessible to outsiders (Brown 2004). A that new figures are constantly being imported from thorough review of each of their ethnographies is other mesas and other Native groups. important for understanding how each katsina name is While Fewkes has been criticized for basing his situated within both a Hopi cultural context and the anthropological interpretations too literally on Hopi researcher’s interpretations. accounts (Eggan 1950), his attention to the indigenous Jesse Walter Fewkes. Jesse Walter Fewkes began perspective is telling. As focused as he was on the studying Hopi culture at the village of Walpi on First scientific process and professionalizing anthropology, Mesa in the late nineteenth century. He observed Fewkes recognized the importance of oral traditions

12 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Rethinking Hopi Katsina Tithu and Museum Language Systems

Figure 2. Plate XXI in Fewkes (1903: 82): Talavaykatsina (above) and Owa katsina with katsinamanas (below), drawn by Hopi artists.

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and of Hopi interpretations of their own culture resulted from anthropologists less familiar with the (Fowler 2000; Hinsley 1983). His work on Hopi Hopi language. katsinam exemplifies this approach. Asking Hopi men Heinrich Richert Voth. Heinrich Richert Voth to draw pictures of their spiritual beings and recording founded the Mennonite mission at Orayvi on Third other tribal members’ input on those drawings infused Mesa in the late 1800s (see Almazan & Coleman Fewkes’s katsinam studies with a Hopi voice. 2003: 95). A German-speaking immigrant and mis- Alexander M. Stephen. In 1881, Alexander sionary from the Ukraine, Voth became fluent in M. Stephen, a Scottish immigrant and Union army the Hopi language. As a missionary, he preached veteran, came to Keams Canyon, east of First Mesa, against traditional Hopi religious practices even as a trading post and gateway for Anglos to the Hopi he recorded these practices in great detail. Voth’s col- world. Stephen married a Navajo woman, and although lected ethnographic objects eventually made their he had no formal training as an anthropologist, his way to the Field Columbian Museum in Chicago, knack for languages and his home on First Mesa and he worked with Field Museum anthropologist brought him close to Hopi culture (Fowler 2000: 139). Stanley McCormick’s Hopi Expedition in 1900. As a He sold his ethnographic work to the Smithsonian missionary studying Hopi culture for the purposes of Institution through various visiting anthropologists. eradicating traditional beliefs, Voth’s relationship to While Fewkes sometimes gave Stephen credit for the his subjects was fraught with tension, which at times extensive contributions he made to his work, Stephen compromised his research’s integrity. The type of went largely unnoticed as a Hopi ethnographer until information he gathered on ceremonies and beliefs was his journal was published in 1936. Edited by Elsie potentially proprietary, sacred knowledge that he often Clews Parsons, herself a respected scholar on South- obtained unethically (Nequatewa 1967: 3). However, western cultural history and religion, Stephen’s journal as with Fewkes, it is reasonable to conclude that Voth’s is a thorough, detailed collection of daily observations, research on katsina names is less problematic than ceremony descriptions, kinship system data, and Hopi other aspects of his ethnographic research. He would terminology (Stephen 1936). have encountered katsinam in dances and ceremonies Fewkes’s and Stephen’s work is based on Hopi held openly in Hopi villages. Also, Voth’s ability to culture in the same village, Walpi on First Mesa, and speak and understand Hopi bolsters his work’s value because Stephen informed Fewkes’s research, it can and authenticity. He is also one of the only ethnogra- be difficult to distinguish one’s work from the other’s. phers to work in depth outside First Mesa in the early Therefore, the similarities and differences they demon- twentieth century. strate have a different significance than that of other Harold S. Colton. In 1925, Harold S. Colton ethnographers. Fewkes undertook his katsina research settled near Flagstaff, Arizona, not far from the Hopi later in his career, when he was relying on Stephen Mesas (Fowler 2000: 371). Along with his wife, Mary heavily for insight. In turn, Stephen did not make a Russell Ferrell Colton, Harold had a lasting impact on concerted effort to inventory katsinam as Fewkes did Southwestern archaeology and anthropology. Colton, for his book specifically on Hopi katsinam. Stephen’s formerly a professor of zoology at the University of references to katsinam are scattered throughout Pennsylvania, became the first director of the Museum his journal and are closely connected to his data on of Northern Arizona when he and his wife established clan associations and the Hopi kinship system. But the museum in 1928. Colton published the first edition Stephen reportedly spoke fluent Hopi and diligently of Hopi Kachina Dolls in 1949 and produced a revised recorded Hopi words, phrases, and names in his and corrected second edition ten years later due to the journal. Stephen’s work is therefore a better source for popularity of the first (Colton 1949, 1959). He pro- linguistic information than other publications that vides a key to identifying kachinas and tithu, dividing

14 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Rethinking Hopi Katsina Tithu and Museum Language Systems them into several categories and assigning each kachina classification, the terms are derived from the original a number for ease of classification. Colton’s numbers object names and thus reflect the varied interpretations are still in use today as shorthand classifications for of collectors, donors, and cataloguers. katsina tithu in museum collections. The index term for katsina tithu in the Smithson- Barton Wright. Barton Wright has been study- ian collection database is “kachina doll.” A search for ing Puebloan cultures and authoring both popular and this term and the culture “Hopi” brings up 248 records academic books on them for decades. He worked along- displayed in a spreadsheet showing catalogue number, side the Coltons at the Museum of Northern Arizona. division, index term, object name, culture, country, Wright contributed to Colton’s 1959 revised edition state/province, and sometimes an image. While these of Hopi Kachina Dolls by creating new illustrations for records do not provide definitions or explanatory infor- the book. His most recent publication is the text for mation as do ethnographic katsina inventories, they are a photography book, Classic Hopi and Zuni Kachina representative of the type of information and organiza- Figures (Portago & Wright 2006). Despite his extensive tion present in museum katsina tihu collections. This writings, in this project we noted some discrepancies. makes the Smithsonian database useful for understand- Like any researcher attempting to master such a vast ing what museums are including or failing to capture and complex subject, Wright must be read critically. about katsinam and how their nomenclature compares National Museum of Natural History. The to that of ethnographers. Some tithu in the collec- Smithsonian National Museum of Natural History tion came from private collectors while others were houses collections from nearly every corner of the obtained by anthropologists working for the Bureau of globe. During its formative years, a substantial amount American Ethnology or the Smithsonian. This means of material came to the museum from archaeologists the tithu entered the collection with a wide variety of and anthropologists scouring Native North American terms attached, some from academic sources and others cultures. Jesse Walter Fewkes and Frank Hamilton from mainstream artists, traders, and collectors. Cushing both conducted ethnographies and collected material for the Smithsonian and the Bureau of Ameri- Words and Things can Ethnology that it subsumed (Fowler 2000). Smithsonian anthropology and ethnology collec- As part of oral culture, language both transmits and tions are searchable online through a database covering embodies intangible heritage. Given the importance 97% of the catalogued objects (see footnote 1 on page of language to cultural survival, some argue that 7). Information in the database comes from catalogue retaining one’s native language is a basic human right. cards, donor records, accession papers, and various staff In 2003, the United Nations Educational, Scientific, contributions over the course of 150 years. The database and Cultural Organization (UNESCO)—a global includes digital images of more than 34,000 objects organization that sponsors projects that promote peace as well as scanned catalogue cards for most records. through education, biological and cultural diversity, Nomenclature is an acknowledged difficulty with many and cooperation among nations—adopted the Con- databases. The Smithsonian anthropology collection vention for the Safeguarding of the Intangible Cultural database website explains that culture terms and object Heritage.2 This convention defines intangible cultural names came from the donors or original cataloguers and heritage as: may not be up to date, or even politically correct. The website also explains that its creators developed index the practices, representations, expressions, terms to streamline searching and standardize spelling. knowledge, skills—as well as instruments,

While the explanatory statement asserts that these 2 http://www.unesco.org/culture/ich/index.php?lg=en&pg= terms provide no additional information or typological 00006. (Accessed December 2009)

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objects, artifacts and cultural spaces associated make language an important dimension of museum therewith—that communities, groups and collections. in some cases individuals recognize as part of their cultural heritage. This intangible Key Concepts cultural heritage, transmitted from generation Lyle Campbell has defined a linguistic area as “a geo- to generation, is constantly recreated by graphical area in which, due to borrowing, languages communities and groups in response to their of different genetic origins have come to share certain environment, their interaction with nature and borrowed features” (1997: 330). Campbell (1997: 330) their history, and provides them with a sense of goes on to describe how Keresan, Tanoan, Zuni, and identity and continuity thus promoting respect Hopi make up the Pueblo Linguistic Area, meaning for cultural diversity and human creativity. these languages have several common characteristics (Article 2.1, Definitions) that they did not inherit from a common ancestor language and that other neighboring languages do not Like UNESCO, the mission of most natural have; he notes further that the Pueblo region is also history and anthropology museums is to preserve, considered a “culture area,” with the kachina religion educate, and inspire diversity. Museums can foster as a shared practice. The interrelatedness of these cooperation and respect through understanding Pueblo groups’ languages and practices makes informa- and educating visitors about other cultures. Spec- tion about both useful for contextualizing material tacular buildings, objects of cultural patrimony, culture, such as tithu, in museums. In fact, linguistic intangible traditions, and languages are all part of and culture areas have influenced the organization cultural diversity. Museums, too, are increasingly of museum collections and exhibitions as far back as including the intangible in their collections, exhibits, Franz Boas and John Wesley Powell at the turn of the and programs; oral histories and traditional song and last century: when Boas urged Otis T. Mason not to dance as live performances or recordings are widely organize the Smithsonian Institution’s displays evolu- accepted museum features today (Ames 1992; Gurian tionarily, Mason turned to Powell’s language families 2006; Kurin 1997). This type of content is only part as a rubric, and eventually to culture areas (Campbell of the puzzle, however. As Kreps (2008b) insists, 1997: 59). museums must focus on their curatorial methods This study of Hopi katsina names depends on in addition to what they collect and display. Fully other key concepts and approaches within the field of integrating intangible cultural heritage into museums historical linguistics. For example, Trask (1996: 350) involves “a shift in museological thinking and practice has described the importance of “onamastics,” the ety- from a focus on objects and material culture to a focus mological study of proper names. Kachina names fall on people and the sociocultural practices, processes, into this special branch of etymology, which involves and interactions associated with their cultural expres- detailed study of multiple sources to reconstruct a sions” (Kreps 2008b: 194). Language is one such name’s origin and evolution through time. Because cultural expressions. it pertains to names for specific people, places, or Given the state of the world’s languages and things, onamastics is especially relevant to history and the acknowledged importance of language as one identity. One approach to etymology and onomastics of the primary building blocks of culture, it is vital connects linguistic and nonlinguistic information to for museums to take the same measures to preserve reveal information from the history of a word’s society languages tied to their collections as they do to pre- of origin, introduced by Jacob (Trask 1996: 349). serve material culture (see Cruikshank 1992). The While it is most prevalent among Indo-Europeanists, nature of language and its relationship to culture also this method can be applied to any language or society.

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Practitioners base conclusions about the existence of Museums also struggle with prioritizing science and material or concepts in a culture on the existence of research versus visitor needs in the same way lexicog- words for those things. For example, in a language with raphers are torn by theory-driven dictionaries and words for various kin relationships one can conclude dictionaries that satisfy social and practical needs. that the society that speaks that language, as well as However, the most compelling parallels between dic- ancestral speakers, recognized those relationships. tionary making and museum curation are the roles of When past cultures are the subject, this type of study the source community, history, and technology. is called linguistic palaeontology (Trask 1996: 354). The source community for indigenous language We can draw some tentative conclusions about past lexicography is analogous to the source community people based on lexical evidence from their language. for a co-curated museum exhibit (Phillips 2003). This lexical data, or word inventory, comes from his- Lexicographers must choose consultants from the toric writing, oral traditions, and elements of ancestral speech community carefully to ensure they have access languages preserved in their descendant languages. to relevant kinds of linguistic information. The direct participation of community members in dictionary Dictionaries and Museums projects inevitably creates tensions. For example, The best documentary source for the Hopi language— some consultants may favor different word forms over and the source most critical to this project—is the Hopi others, depending on their own political priorities or Dictionary (Hill et al. 1998). This book is the result cultural interests. Others may consider preservation of the Hopi Dictionary Project, which focused on a of traditional speech a higher priority than language lexicon for the Third Mesa dialect. Emory Sekaqua- revitalization and continued relevance, thus preferring ptewa and Kenneth Hill collaborated with linguists simple, traditional forms to diverse and evolving ones and members of the Hopi Tribe to assemble a linguistic (Frawley et al. 2002: 13). Technologies intended to corpus of terms and definitions. It took Kenneth Hill facilitate access—true for both electronic dictionaries and other researchers years to compile the vast corpus and online collection databases—often raise ethical of linguistic and cultural data for the dictionary. Col- and practical issues such as proprietary knowledge laboration was sometimes strained, and publishing the access and the limited access to computers for many end result was controversial (Hill 2002). Native peoples. There are also echoes of colonialism Significantly, the difficult choices and debate sur- when consultants are treated more as mere sources rounding the creation of Native language dictionaries than as true co-authors and collaborators (Frawley et have direct parallels with the curation of Native mate- al. 2002: 13). For both dictionaries and co-curated rial culture. Frawley et al. (2002) have outlined the exhibits, the community is the source of information complicated choices that must be made when making and an audience for that information. As such, Native a dictionary, such as choosing which forms will appear American groups may often receive both forms of as headword entries, the role of linguistic theory in knowledge-keeping with pride, tempered by a critical the dictionary, and orthography choices. All of these perspective. issues correspond to issues in museums. Collections Historical context is as important for words as it organization and exhibit design share characteristics is for material culture—and the same dilemmas com- with choosing headwords and orthography. Museum plicate the preservation of both. Frawley et al. (2002: staff develop an organizational system that is largely 14) wonder whether words are “like fossils, things that superimposed on the objects they document, display, cannot be understood without essential reference to and maintain in storage. Everything from taxonomical their history? Or are they found objects, things that classifications to the expression of relationships among can be perfectly well understood and explained in objects is as problematic as organizing a lexicon. the clothes they appear in?” Scholars are constantly

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debating the same question about museum objects and material culture and what they stand to learn from (Gurian 2006; Hein 2000; Kirshenblatt-Gimblett each other. Museum curators and collection manag- 1991). In the case of Native American material culture, ers can ignore lexicographers’ work to document and particularly in anthropology museums, the consensus understand Native American languages—or they can leans toward the important role of historical context, begin to incorporate these efforts into their collections an approach that goes back far more than a century of Native American material culture by rethinking (Boas 1887). database nomenclature. Time has proven Boas’s approach appropriate and meaningful among museums, especially when The Hopi Dictionary Project applied to collections from indigenous groups. The In 1985, the Bureau of Applied Research in Anthro- same is true of Native American dictionaries. While pology (BARA) at the University of Arizona initiated etymology, the historical context and mutation of the Hopi Dictionary Project (Hill 2002: 301). The words, fades from mainstream English-language dic- project’s underlying goal was to inspire a resurgence tionaries, it retains its importance in Native American of interest among Hopis in their native language. A lexicography. History is vital on several levels in this legitimate dictionary, the project founders thought, niche field. First, historical reconstruction contributes would call attention to Hopi as a complex language greatly to indigenous American language studies, par- worthy of study and comparable to the other written ticularly as the origins and relationships among Native languages of the world. But Hopi had never been a American languages remain controversial. Second, formal written language, and publishing it as such history is vital to Native American dictionaries because made the dictionary controversial (Hill 2002: 306). of the urgent need for language preservation. In Before controversy arose, however, the Hopi Diction- many cases, a dictionary is crucial for saving and even ary Project functioned as a collaborative, thorough revitalizing an endangered language (Hinton 1993; effort to record and organize the Hopi language. Hinton & Weigel 2002; Kroskrity 2002). Dictionaries BARA recruited Kenneth Hill, a linguist with preserve the traditional language for new speakers to expertise in Uto-Aztecan languages, the family Hopi learn and provide for development of new words as falls under, to obtain grant funding for the project the language expands to suit contemporary use. The from the National Endowment for the Humanities dictionary is both a lexical storehouse of the past and a (NEH). When the NEH granted funding in 1986, a seed for future learning and the survival of indigenous core team of professors, native Hopi speakers, librar- identity. Similarly, objects in museums document past ians, and linguists—Emory Sekaquaptewa, Mary E. lifeways even as they may help Native communities Black, Ekkehart Malotki, and Michael and Lorena define their futures. Lomatuway’ma—came together and began the work Indigenous language dictionaries and museums (Hill 2002: 301). They pooled their knowledge and have been developing along parallel paths over the resources to create a dictionary that was organized and past decade with collaboration, contextualization, and designed like a scholarly volume rather than like the connectedness to the source community as central scant texts that, unfortunately, constitute many Ameri- themes. The indigenous communities themselves have can Indian dictionaries (Hill 2002: 302). helped guide development in both fields. They have Eventually the project organized a usage panel been outspoken about the need for language preserva- of elder Hopi men, selected through Sekaquaptewa’s tion and revitalization and called for more accurate connections (Hill 2002: 303). This group reviewed representation in museums (Hinton 1993; Rosoff the words, usage sentences, and other informa- 1998). However, researchers in these two fields have tion that went into the dictionary. They made sure not yet fully realized the connectedness of language nothing violated religious beliefs or revealed sacred

18 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Rethinking Hopi Katsina Tithu and Museum Language Systems knowledge, and they also contributed to the proper tribal government representatives felt the book com- usage, meaning, and pronunciation of words. Accord- promised their rights to the language as intellectual ing to Hill (2002: 303), the project took every measure property and potentially revealed undue amounts of to make sure cultural values were not violated, and information to the public (Hill 2002: 308). BARA announced that any proceeds from dictionary Despite these seemingly irresolvable differences, sales would go to the Hopi Foundation, a nongovern- the project team eventually reached an agreement with ment charitable organization. the Hopi Tribe. BARA handed copyright privileges Project staff worked closely and cooperatively over to the Hopi Tribe and provided 23 free copies with the Hopi Tribe, including the Hopi Cultural and 500 half-price copies of the dictionary to the tribal Preservation Office (HCPO) and several other tribal government. However, copies were still available to fill institutions. However, as work drew to a close and outside orders for the long-awaited dictionary, and printing began, problems surfaced surrounding intel- various other scholars had reserved copies (Hill 2002: lectual property rights; they nearly prevented the 310). The tribe eventually agreed to allow the diction- dictionary from being published. Controversy about ary’s public distribution; today anyone can purchase teaching Hopi in public high schools and the Native the dictionary on Amazon.com. Hill (2002: 310) American Graves Protection and Repatriation Act states that he has not heard any substantial criticisms (NAGPRA) seemed to contribute to the sudden since the book’s publication. discord over the dictionary. The Hopi tribal govern- Trying as this experience was for the project team, ment became concerned about cultural property as it calls attention to a few key issues that are becoming well as intellectual property rights. Leigh J. Kuwan- more contentious among those who collect, study, wisiwma, director of the HCPO, corresponded and and care for cultural property. Intellectual property met with the project team to state his request that the rights, intangible cultural heritage, and access to sacred Hopi Tribe should share the copyright for the diction- material are increasingly important considerations for ary; Kuwanwisiwma expressed concern about what he dictionary makers and museums alike. saw as potentially exploitative, that is, selling the Hopi Textualizing a traditionally oral language and language without any financial benefit going back to containing it within a lexical reference book is not the tribal government (Hill 2002: 306; see Kuwanwisi- always seen as beneficial for that language and people wma 2001). (Frawley et al. 2002: 449). Performative and culturally Kuwanwisiwma was also provoked by the sensitive material must be addressed appropriately or apparent lack of informed consent for some project even excluded when either making dictionaries or man- consultants. These consultants had in fact signed con- aging museum collections. Commodifying language, as tracts with the University of Arizona for their work, the Hopi Dictionary compilers experienced, is as much a but the HCPO did not feel this adequately informed concern for museums and those in the cultural heritage them of their intellectual property rights (Hill 2002: trade (Brown 2004; Nicholas & Bannister 2004). 307–308). Perhaps the greatest concern to the project In a 2003 article, Peter Whiteley dissects some team was the HCPO’s objection to making the diction- of these issues and notes that the ideology behind lan- ary available to non-Hopis. For many, the dictionary guage revitalization movements does not correspond came to represent Hopi culture itself; selling the book to indigenous, small-scale linguistic communities’ to non-Hopis was seen as selling Hopi culture, profan- traditional attitudes toward language (Whiteley 2003: ing the sacred concepts the words represent. Under 712). These communities, such as the Hopi Tribe, that view, according to Hill, the language “comes out regard language as integral to private, performative of a unique history of the Hopi clans and is part of cultural practices. According to Whiteley, restoring a their privileged clan inheritance” (2002: 449). The language requires the speech community to reflexivize,

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secularize, and commodify the language, but as a result hypothesis asserts, we think within our language’s the language becomes disconnected from its cultural sphere of concepts and terms (Kay & Kempton 1984; context and speakers of various abilities then employ it Sherzer 1987; Whorf 1956), and in this way cultural in public settings to display their indigenous identity practices make the most sense in their source tongue. (Whiteley 2003: 715). Whitely compares these dis- If language is inextricably interwoven with plays to contemporary Hopi katsina dances that do not human thought, structuring how we express ourselves necessarily have the ritual significance they once had. and describe our world, then language must also be For Hopi specifically, Whiteley (2003: 716) asserts crucial to documenting, categorizing, and preserving that preservation is only possible if the language is material culture. The latter tasks fall to museums and separated from cultural beliefs and rituals and turned indigenous forms of curation (Kreps 2003, 2008a). into something that can be written down, studied, As Michael Ames (1992) argues, one element of and taught. critical museum theory is the now prevalent notion Museums’ well-intentioned preservation efforts that museums should include the perspectives of the similarly decontextualize and essentialize objects. This indigenous peoples whose cultures they curate and is partly due to their history of zealous collecting and interpret. This is often done through collaborative partly due to the fact that they simply cannot capture exhibit curation and, as Ames advocates, through an artifact’s entire cultural context. According to Kir- people acting as “informants on their own culture shenblatt-Gimblett, “Objects become ethnographic rather than as representatives of their cultures” (1992: by virtue of being defined, segmented, detached, and 12, emphasis in original). carried away by ethnographers” (1991: 387). This As museums work toward expanding the cultural decontextualization process can be reversed, as James context available for interpreting collections, language Clifford (1991) observed in potlatch material’s resitu- is one avenue that deserves pursuit. The unique state ated meaning in Northwest Coast museums. In this of museum objects invites museums to describe and case study, the masks in the U’mista Cultural Centre document them using the language of the source com- have new meanings and identities for their owners after munity. Incorporating the language of communities being taken from the community and then returned. that are the source—or descendants of the source—of An endangered language that is being studied and museum collections is a productive next step. Includ- gaining speakers after a century of disuse undergoes a ing indigenous terminology and linguistic information similar change. The language becomes analogous to a such as etymologies is one way of ensuring that the museum object that is reintroduced to the descendant indigenous perspective informs cultural preservation. community to help reestablish identity. Object Theory Intangible and Tangible Culture In a recent article, Emory Sekaquaptewa and Dorothy in Museums K. Washburn (2006) present key metaphors from Hopi belief as they appear in paintings, pottery, and Cultures use language to describe and conceptualize songs (see also Hays-Gilpin et al. 2006). Sekaquaptewa the world. The morphemes (smallest units of meaning) and Washburn analyze murals from Awat’ovi, an and phonemes (sound units)—and the structural ancestral Hopi settlement, in terms of katsina songs rules that govern how these units go together—create still sung today. These songs and murals illustrate the unique meanings in each language. While languages importance of corn and rain and the metaphorical are related through ancestral lineages and families, connections that weave Hopi belief through these the individuality of each makes language an impor- concepts. For example, katsina songs admonish the tant aspect of cultural identity. As the Sapir-Whorf Hopi for straying from the “good life,” a life of hard

20 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Rethinking Hopi Katsina Tithu and Museum Language Systems work in the fields to feed their families (Sekaquaptewa systems” (Hein 2000: 52; see also Herle 2003). Hein & Washburn 2006: 30). This life revolves around goes on to postulate that museum objects are impor- corn production, which relies on rain. The Hopi pray tant symbols of the meaning systems they represent, for rain through ceremonies and perform symbolic but when removed from these systems they acquire acts such as smoking to produce smoke clouds that new meanings in the museum. In this way, museums metaphorically stand for rain clouds. Tithu, in turn, contribute to upholding object systems through the metaphorically link corn production with human items they include and how these items are represented. reproduction. The authors describe tithu as being This responsibility is a significant consideration when “literally, one’s offspring,” given to girls from infancy developing classificatory terminology and categories. (Sekaquaptewa & Washburn 2006: 42). The tithu Hopi katsinam are metonymically symbolic of Hopi become more elaborate and lifelike as the girl grows up, meaning systems, but scholars have largely organized thus acting as symbols for growth. This theme is central and named them in academic contexts, inevitably to Hopi belief and ritual—tying human fertility to the diluting some of their rich referential cultural values. earth’s fertility. Museums should treat katsina tithu as The more indigenous knowledge museums connect socially complex, spiritually charged, and sometimes to such objects, the more cultural meaning they will sacred objects because they are embedded in this vital retain in reference to that knowledge. metaphor. Laura Graham (2009) also uses the concept of Kirshenblatt-Gimblett’s (1991) use of metonymy metonymy, in this case in her discussion of technology and mimesis lends insight on curating objects that use for documenting intangible culture. She observes are highly symbolic of their culture of origin, as with decontextualization in the process of recording lan- Hopi katsina tithu. Her use of these terms is especially guage and notes that this process strips performances appropriate where language is involved, as they are of many meaningful aspects. Thus, recordings are commonly used in linguistic theory on pragmatic metonyms for the event they capture (Graham 2009: meaning. She defines metonymy as the idea that “the 188). Intangible culture is subject to the same meaning object is a part that stands in a contiguous relation to reduction through decontextualization as material an absent whole” (Kirshenblatt-Gimblett 1991: 388). culture. With objects and language both metonymi- Tithu can metonymically stand for the whole of Hopi cally standing for their original context, their frames katsina culture because of their symbolic connection of reference overlap. Graham asks us to consider to significant rituals. Katsinam have also become “What practices are appropriate, and not appropriate, evocative of Hopi to outsiders, for whom kachina dolls to safeguarding intangible expressive forms for spe- are market-appropriated commodities. Connecting cific cultures or social groups?” (2009: 185). For the language etymology to museum objects will “enlarge Hopi, whose katsina carvings are found in museums the ethnographic object by expanding its boundaries around the world, connecting intangible culture to to include more of what was left behind,” what Kirsh- these objects in an appropriate way would expand the enblatt-Gimblett (1991: 389) refers to as mimesis, or meaning of tihu collections for the museums and the in-situ representation. Hopi people (see Houlihan 1991; Zolbrod 1987). Without conceptual context provided by lan- Regardless of display methods, objects in guage and oral tradition, katsinam lose some of their museums are subject to reinterpretation in collections meaning when they become part of a museum object organization. Naming, categorizing, and sorting in classificatory system. As Hilde Hein states, regardless of catalogues or databases and on shelves transforms museum taxonomy, “objects inhabit systematic frame- material into museum objects and separates them from works that relate them both to subjects that construct their original meanings (Hein 2000). And yet, organi- meaning and to other objects that are part of meaning zation and documentation are vital to collections care.

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The vast amount of information stored in collections and exhibits at the museum. The center’s collections databases requires rigorous organization and structure. manager, Jeffrey Mauger, collaborated with Makah One important element of databases is termi- staff to develop “culturally appropriate collections nology control (AAM 1998). Museum databases management systems” (Erikson 2002: 182). One indi- necessarily restrict the terms that can be entered in genizing step he took was to incorporate the Makah various catalogue fields to such categories as clas- language into their collections, organizing objects sification, object name, and medium. This is necessary based on the meanings of morphemes in their nomen- because synonyms (words having the same meaning clature. The collection was thus arranged in Makah as others) and homonyms (words the same as others conceptual categories, organizing the material culture in sound and spelling but different in meaning) easily and “stimulating reflection on Makah worldviews cause confusion for database searchers. An authority codified in their language” (Erikson 2002: 184). In list, lexicon, or thesaurus provides a list of preferred one exemplary case, Mauger, linguist Ann Renker, and terms and perhaps alternate terms that cross-reference Makah cultural specialist Helma Ward linked objects the preferred ones. In the DMNS and Smithsonian sharing a particular prefix in their names (Erikson catalogues, for example, “kachina doll” is listed in the 2002: 182–183). This prefix (represented by “barred catalogue lexicon of terms for a database field. A more lambda a” in the International Phonetic Alphabet) specific object name field includes some individual applies to seemingly unrelated items such as canoe katsina names but by no means all of them. Designating paddles, adzes, and chisels. The center team compared a tihu as a “kachina doll” and limiting the selection of these objects and discovered that their working sur- specific names one can assign misrepresents that object. faces are oriented perpendicularly to their tasks. They also discovered that the Makah word for metal shares The Makah Cultural and Research Center the same prefix, because many of these perpendicular One case study that demonstrates how museums can tools were made of metal (Erikson 2002: 183). Makah remedy nomenclature issues is the Makah Cultural and non-Makah museum staff designed the new col- and Research Center in Washington State. The center, lections management system collaboratively, creating a founded in 1979 to house artifacts from the Ozette way to access the collection that connected conceptual village archaeological site, grew into a center for cul- information from language with associated material tural preservation and exploration of Makah identity culture. This is consistent with the center planning (Erikson 2002). The Makah people indigenized the committee’s assertion that feelings, traditions, and Euro-American museum model for their tribal center, memories be preserved alongside the objects from the and their alterations have fostered changes in anthro- Ozette village. The center is concerned with preserving pology and museums beyond their own. These changes the living culture as much as the artifacts, and therefore include increased awareness of curatorial voice in aligns collections management procedures with both Native American exhibits, culturally sensitive collec- traditional and current values (Erikson 2002: 184). tions management, and an expansion of the cultural The center’s staff also address sacred objects and elements museums handle. Language and oral history intellectual property rights in their curation practices, preservation are also major elements of the center that acknowledging that “conventional views of objects contribute to the living Makah culture (Erikson 2002: as strictly artifacts or perhaps works of art does not 171); the Makah Language Program works with the capture the full range of meanings attributed to them center to document various aspects of the Makah lan- by the Makah people” (Erikson 2002: 187). The guage and implement language programs. Makah conception of property includes intangible In addition to the Makah Language Program, heritage and protects individuals’ cultural knowledge language figures prominently in collections care as a personal possession. Thus, collections access is

22 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Rethinking Hopi Katsina Tithu and Museum Language Systems strictly regulated. One fascinating by-product of the and sensitive collections. Incorporating Hopi terms, research restrictions and the indigenized collection spellings, and meanings would bring collections man- organization scheme is that researchers are introduced agement closer to indigenous curation, which Kreps to knowledge systems that impart contextual informa- defines as “non-Western models of museums, curatorial tion they would not typically experience (Erikson methods, and concepts of cultural heritage preserva- 2002: 188). Finally, language provides similar contex- tion” (2003: 3). tual information to museum visitors through bilingual The tihu production and giving practice carried Makah-English object labels. out by Hopis for centuries has served to preserve and transmit culture over generations. Girls receive tithu Intangible Heritage and Appropriate as symbols of fertility and prosperity. This practice Museology therefore connects them to the Hopi belief system Opinions vary on the 2003 UNESCO Convention from a young age, creates a physical representation of for the Safeguarding of Intangible Cultural Heritage. their reproductive role in this system, and passes on Richard Kurin (2004a, 2004b), who helped draft the knowledge of individual katsinam (Hays-Gilpin & convention, considers it vague, unrealistic, and inad- Sekaquaptewa 2006). As a practice for teaching and equate for preserving intangible culture. However, preserving the Hopi way of life, tihu giving can be con- he, along with other scholars and professionals, sidered a form of indigenous curation and therefore believes this convention is a step in the right direc- a form of intangible cultural heritage and a means of tion and better than inaction. Kreps (2008a) sees the safeguarding it. However, since the tithu discussed here convention as a tool for raising awareness and a first are already in museums, this research project does not step toward safeguarding intangible culture through focus on tihu giving as indigenous curation. Instead, indigenous curation. To date, museums have gathered the point is how museums can incorporate elements of material culture, although often without respect for this practice into their curatorial methods by including peoples’ beliefs, thus preserving only tangible cultural intangible cultural heritage in the form of language. heritage within their walls after having plucked it out Naming katsina tithu with their original Hopi names of its original use context. Tying intangible culture to in spellings that accurately capture pronunciation material heritage in museum collections could preserve aligns with indigenous heritage preservation concepts and perpetuate a greater range of cultural phenomena. and curatorial methods. That is, when heritage is seen holistically and decon- Elaine Heumann Gurian (2006: 35) has asserted textualized objects and their cultural contexts can be that objects are “necessary but not sufficient” in reassembled rather than holding each in isolation, then museums. Objects are important because of the stories both the tangible and intangible parts of the whole connected to them and because of their role in making system are better preserved. meaning and memories for various stakeholders. Preserving intangible cultural heritage relates Adding intangible elements to material culture may to what Christina Kreps (2008b: 23–41) has phrased contribute to these stories, preserve meaning, and “appropriate museology,” which is “an approach trigger memories, and therefore bolsters stakeholders’ to museum development and training that adapts connection to the object. This is arguably only museo- museum practices and strategies for cultural heritage logically appropriate when the descendant community, preservation to local cultural contexts and socioeco- whether through consensus or official apparatuses, nomic conditions.” Adapting museum nomenclature approves of the information being preserved and made to preserve the complex meaning system behind Hopi available to museum visitors or researchers. In other katsinam would thus be one example of appropri- words, cultural sensitivity and respect are vital ethical ate museology, creating more culturally appropriate considerations in this process. Extensive consultation

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is a necessary step in expanding the katsina name offers is based on the sampling of information gathered inventory in order to remain sensitive to issues of and its potential to link intangible culture in Native sacred knowledge and intellectual property. American language dictionaries to material culture Even before NAGPRA, Native American groups in museums. As a whole, the findings demonstrate were concerned with sacred artifacts and other sensi- a potential contribution to museum catalogues and tive material in museums (see Fine-Dare 2002). The the benefits of linguistically contextualizing material attitudes of Native American groups that still adhere culture. This chapter also highlights interesting ety- to traditional beliefs toward objects in museums can be mological elements reflected in the language of katsina summarized by observing that: nomenclature.

Values for things are rooted in oral histories The Names that chronicle ancient life, as well as traditions With so many katsinam included in ceremonies that do not view artifacts as simply static or throughout the Hopi Mesas, an initial question was inconsequential. These beliefs provide an the number of shared versus unique figures described alternative means of understanding museums in historic sources. A few katsinam appeared in all or as sites of remembrance—places which contain most of the ethnographies consulted, and almost all of things that have real power and intimate these also show up as tithu in the DMNS and Smith- meaning in the present as they recall and link sonian collections as well as in the Hopi Dictionary. people to the past. (Colwell-Chanthaphonh However, the historic ethnographies include intrigu- 2004: 39) ing information about the rest of the katsina inventory and greater Hopi culture when they name and describe Caring for artifacts with respect for their power katsinam. Reading a few paragraphs from each source and meaning is one of the most important aspects of about the same katsina provides concise but revealing a museum’s relationship to an indigenous descendant contextual information, including information about community. Katsinam displayed as meaning-rich met- the originating clan or nearby group through the onyms for the conglomerate of Hopi culture can be part name’s linguistic origin, the katsina’s ceremonial role, of a more complete narrative of ongoing Hopi history. and patterns in katsina naming. Each ethnography mentioned a varying number Hopi Katsina Tihu Names of katsinam, ranging from 81 in Voth’s account to 198 in Wright’s (Table 2). Totals do not include katsinam After consulting four ethnographic sources of katsina listed multiple times for each ceremony in which names and then comparing them to entries in the Hopi they make unique appearances. Out of the 556 total Dictionary, collections at the DMNS and the Smithso- katsina names, 84 appeared in two or more scholarly nian, and consulting Harold S. Colton’s typology, it is sources, meaning many of the 556 are repeats and the clear that ethnographers recorded more katsinam than total number is somewhat smaller. Eleven were named are represented by tithu in museum collections. There by Fewkes, Stephen, Voth, and Wright; three of those are also multiple names or at least variable spellings of appearing in all four sources are also in the DMNS and the same name for most katsinam. A survey of historic Smithsonian catalogues; and ten are in the DMNS Hopi ethnographies reveals fascinating etymological catalogue but not the Smithsonian catalogue. All of information connected to katsina inventories. This the katsinam named in multiple sources were catego- information reflects cultural context, clan, and neigh- rized in Colton’s typology except two, and all but 14 boring group relationships, and documents language appeared in the Hopi Dictionary. change. The new perspective this research project There are several explanations for the abundance

24 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Rethinking Hopi Katsina Tithu and Museum Language Systems

Table 2. Number of katsina names in sources.

Fewkes Stephen Voth Wright In Two or In All Four (1903) (1936) (1905) (1977) More Sources Sources

Number of 128 149 81 198 84 11 Katsinam

of several katsinam in ethnographies and collections. radically different in the ethnographies and museum Various tithu have been more popular subjects for databases that some entries cannot be located in the carvers at different times (Pearlstone 2001b), which dictionary based on the other forms. led to ethnographers collecting more examples of A comparison of the DMNS database with the particular carvings. Collectors also requested tithu Smithsonian database demonstrates—perhaps some- representing specific katsinam. It is also easy to suspect what surprisingly, given its vast collections—that the that collectors and curators assigned names inac- National Museum of Natural History anthropology curately on occasion by choosing a name they were collection database is not a good source of katsina familiar with rather than seeking out the correct one. names (Table 3). While the Smithsonian lists more Typologies written for a nonacademic audience offer an than 200 katsina tithu in its online database, more extensive list for katsina classification but still contain than half of these do not have specific names. The rest a limited number of names (Colton 1959; Wright represent a relatively small number of distinct katsi- 1977). Katsinam also fall out of use and are replaced by nam, as there are multiples of many carvings. However, new figures (Whiteley 2001). Their names remain in the Smithsonian database does contain a fascinating people’s memories, but the meaning may be lost; Hopis repertoire of anglicized names. This collection of tithu may not know the meaning of a katsina’s name or that and names was assembled largely by early anthro- a particular katsina no longer appears in ceremonies pologists working in the Southwest, including some of at a particular mesa (Fewkes 1903: 109–112; Wright those referenced throughout this text, and hence there 1977: 40, 127). are similarities between the names and spellings in Now that more written information is available the Smithsonian catalogue and those in ethnographic about the Hopi language, the meaning of archaic sources (Table 4). This analysis revealed that 49 names names is discoverable through morphemic analysis. come from a total of 251 records for katsina tithu in The Hopi Dictionary includes a morphological analysis the online database. Six non-tihu records came up of complex forms (Hill et al. 1998). This provides a when “Hopi kachina” was searched. Some of these literal meaning of katsina names when the dictionary names appeared multiple times. A few, such as varia- offers no pragmatic definition, as is often the case. Still, tions of Salako Mana, appear often. One hundred-six some names encountered in historic ethnographies are records do not include names. Tithu are often referred not in the dictionary. These are perhaps obscure katsi- to as dolls, idols, kachinas, and a variety of other broad nam that are no longer part of the Hopi ceremonial terms. Most names are spelled out phonetically with repertoire and ceased to be represented at the time the capitalization. These names appear in either the Object ethnographers made their inventories. The diction- Name or Notes columns of the Smithsonian database. ary writers may have also left out names for especially Orthographic and spelling variations are the sacred katsinam based on guidance from their Hopi most noticeable difference among source names. Since advisors. It is also possible that the names’ forms are so the International Phonetic Association (IPA) did not

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Table 3. The katsina tithu names appearing in museum catalogues and the Hopi Dictionary.

Name Colton (1959) Dictionary DMNS Smithsonian Typology Number Ahöla 2 X X X Áhooli 8 X X Angaktsina 127 X X X Angwushahay’i 13 X X Angwusnasomtaqa 12 X X Atosle 28 Avatshoya/Qa’ökatsina 122 X X X Ewtoto 7 X X Hahay’iwùuti 44 X X X Hakto 153 X X Hano mana 264 X Hee’e’e 21 X X Hehey’katsina/Hehey’a 34 X X X Hemiskatsina/Nimànkatsina 132/131 X X X Hiilili 185 X X Hömsona 51 X X Honànkatsina 89 X X X Honkatsina 87 X X Hòo’e 40 X X Hospowikatsina 207 X Hotooto 186 X Hu’katsina 14 X X Huuhuwa 125 X X Katsinmana 133 X X X Kiisa 72 X X Kokopol 65 X X X Kokopolmana 66 X X Kokosori 9 X X X Kòokyangwso’wùuti D9 X Kooninkatsina 143 X X X Kooyemsi 59 X X X Korowista/ Korowitse 173 X Kowaakokatsina 82 X X Kumbi Nataska 29 Kwaakatsina 71 X X Lemowa 195 Loiica 177 Lölöqangwkatsina X

26 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Rethinking Hopi Katsina Tithu and Museum Language Systems

Name Colton (1959) Dictionary DMNS Smithsonian Typology Number Màasaw D2 X X Ma’lo 130 X X X Masawkatsina 123 X X Mastopkatsina 6 X Maswikkatsina 115 X Momokatsina/Momo 67 X Mongwu 78 X X Mong wùuti 79 X X Mosayurkatsina 93 X X Muy’ingwkatsina D4 X Nakyatsopkatsina 46 X X Nata’aska 29 X X Nuvakatsinmana 100 X X X Ōsõökatsina 43 X X Owanga-Zrozro 198 Paalölöqangw 233 X Pawikkatsina 75 X X X Pawtiwa 150 X X X Plakwaykatsina 73 X X Pohaha 218 Pongoktsina D29 X Qöqlö/Akush/Kököle 5 X X Salab Monwu 81 Sa’lako 117 X X X Siikyàatsantaqa 55 X Si’ohemiskatsina 155 X X X Si’osa’lako 158 X X Sipikne 152 X Söhönasomtaqa 189 X Sootukwnangw D1 X X X So’wùuti 24 X X Soyál katcína 1 X Soyok kachina 24 X So’yokmana 27 X Sumaikoli D33 Suyang’ephoya 95 X X Talavaykatsina 108 X X Tasapkatsina 137, 139, 249 X X X Tohòokatsina 85 X Tòotsa 76 X X

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Name Colton (1959) Dictionary DMNS Smithsonian Typology Number Tsa’kwayna 160 X X X Tsaveyo 37 X X Tsitoto 45 Tsöpkatsina 90 X X Tukwunàgwkatsina 237 X X Tumas 12 X X Turposkwa 74 X X Woe 40 Wukoqàlkatsina 201 X X Wupa’alkatsina 96 X X Wupamo’katsina/Wuyaqqötö 41 X X Wuwuyomo Yàapa 77 X X Yohozro wuqti 101 Yowe 255 X

Note: Names that could not be located in the dictionary are italicized. Spellings come most often from Wright (1977) and occasionally from Fewkes (1903) when Wright did not include that particular katsina.

Table 4. Katsina tihu names in the Smithsonian online collections database.

No. Name 1 Ah-Bals-Hues-Ya-Ti-Hu 2 Ahul/Kachina god or Idol Ahul 3 Antelope 4 Anya Kachina 5 Badger Kachina Ho-Nan-Ka-Chuma 6 Butterfly Kachina 7 Cho-Ka-Ti-Hu 8 Clown 9 Corn Kachina 10 Cotokinunwu 11 Cross Clown 12 Doll 13 Doll-Kachina Rattlesnake/Rattlesnake 14 Early Morning, Televi 15 Glutton (Kachina) 16 He-Hea 17 Hochani

28 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Rethinking Hopi Katsina Tithu and Museum Language Systems

No. Name 18 Ho-Ho Mana 19 Hopi Doll/Kachina Warrior 20 Indian Kachina Ko-Nine-Ti-Hur 21 Kachina Mana 22 Kachina of Springs Malo 23 Ko-Ho-Nin-O 24 Kok-Le 25 La-Ko O-Ho-Le 26 Laquan or Squirrel Kachina 27 Malo/Mau La/Maalo 28 Mother 29 Mudhead 30 Nuvak Kachina Snow Caehnia 31 O-Ho-Le/O-Ho-Le Lightning Sha-La-Ko 32 Owa 33 Pa-Lal-Pik-In 34 Pa-La-Pik-In 35 Pautiwa 36 Pa-Wik-Tihu 37 Po-Ta-Kani. Tacab 38 Saa Laako Kachina/Doll Sha-Lak-Tihu-Sha-La-Ko O-Ho-Le 39 Salako Mana/Shalako Mana/Salako Maiden/Sha-i-ko fem/Sacred Doll Salako Mana 40 Sio Avate Hoya 41 Sio Humis 42 Star 43 Tacab 44 Ta-Shap. Owa. Means Navajo Kachina of water 45 Tcakwaina/Chukwaina 46 Tumas Mana 47 Twin War Gods 48 Wolf 49 Zuni Warrior Kachina

Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 29 Maxson et al.

set the standard form for recording language until for cultural terms. Fewkes (1903: 190) describes the 1888 and there have been several significant revisions, alphabet he used in his work at the end of Hopi Katci- the early ethnographies of Fewkes, Stephen, and Voth nas (Table 5). use different forms of notation (MacMahon 1996). Voth and Stephen do not explain their spelling Without a standard Hopi orthography, nonlinguist or Hopi pronunciation in their volumes. Notably, scholars continued to use their forbearers’ spellings they conducted their research on different Hopi

Table 5. Fewkes’s (1903: 190) Hopi phonetic alphabet. The symbol he uses is followed by a pronunciation guide in the next column, then sometimes by related symbols and sounds.

Vowels a father e they ĕ (or _CC) met

i pique ĭ (or _CC) hit o go

u TRUE ŭ (or _CC) put û but ü Varies from French (eu) to (u)

au cow ai aisle Consonants

p, b, f, v Same as English values but difficult to distinguish t, d Same as English values but difficult to distinguish c shed j azure (French j) tc chew dj jaw g get ñ sing q German “ich” r Never rolled

Mesas; Fewkes and Stephen concentrated on First To navigate these different sources, it is necessary Mesa while Voth worked on Third Mesa. Wright and to translate the phonetically spelled catalogue entries Colton sought to synthesize information from all the into the dictionary orthography in order to look up Hopi Mesas. The katsinam these five ethnographers katsina tihu names in the Hopi Dictionary. The Hopi encountered and listed are therefore different because Dictionary includes a helpful spelling and pronun- different selections of katsinam appear in ceremonies ciation guide, and it lists each letter or series of letters in each village, and the language also varies throughout used to represent each sound, the IPA equivalent, the mesas. Many speakers consider these to be dialects, the English, Spanish, or French equivalent, and an but because they are mutually intelligible, they are not example Hopi word (Hill et al. 1998: 863). Spellings technically dialects (Hill et al. 1998: xvi). in the museum catalogues were similar to spellings

30 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Rethinking Hopi Katsina Tithu and Museum Language Systems in the ethnographies consulted. The most noticeable sometimes explain the different meanings and origins translations from museum and ethnographic spelling of these names. The most interesting cases group to dictionary spelling are /c/, /ch/, and /tc/ to /s/ and names from different mesas or neighboring groups as /ts/. Other major orthographic variations are doubled well as names referring to different physical character- vowels in the dictionary where they are single vowels istics or spiritual significance. While most alternate in other locations. For example, Stephen’s Koyimsi is names are simply spelling variants, others represent Kooyemsi in the dictionary. Overall, the Hopi Diction- different categorizations or levels of classification. ary captures much more phonological complexity than The Hemiskatsina or Nímaniwkatsina is one such the ethnography or museum catalogue orthographies. case. The Hopi Dictionary lists these terms as related Minute differences in articulation, such as the /t.s/ in entries. Lee Wayne Lomayestewa also emphasizes hisat.sinom, (pronounced [ts] with the /t/ at the end these names’ relatedness. In his review of the DMNS of one syllable and the /s/ at the beginning of the next catalogue, he added the term Niman to Hemiskatsina syllable), are present in the dictionary orthography, twice and changed two Hemiskatsinam to Niman. He while they are not necessarily discernible in other left the other two Hemiskatsinam with their standing spellings. designation. This indicates how the Hemiskatsinam In addition to major orthographic inconsistency, and Nímaniwkatsinan are related but not completely it was also found, as expected, that many katsinam have interchangeable. multiple names (Table 6). Some sources, especially The most striking problem in museum cata- museum catalogues, contain only one name for a logues, ethnographies, and popular collecting guides is given katsina. However, others list several names and the persistent use of English names for Hopi katsinam

Table 6. Instances of multiple names. See Appendix for detailed source references.

Dictionary Name Alternate Names Dictionary Definition Other Definitions Ahöla Mongkatsinam, Ahul, Sometimes referred to Germ God or Chief kachina; Sun Mong kachina, Ahü’l as Mongkatsinam, Chief kachina; personated by war chief; similar kachina, esp. at formal to Zuni Pautiwa; Sun God katsina appearance in Powamuy ceremony Hemiskatsina Nimànkatsina, Hüm’is, A kachina that appears only Zuni supernatural; corn flower kachina; Humis as a Nimànkatsina in certain Zuñi Heme’shikwĕ villages Kokosori Kokosorhoya, Sólàwitsi A kachina; the plural refers Steals children to entire kachina group of “Zuni-type kachina” that accompany the Shalako Nivakatsinmana Qötsamana, kwecha’mana, A kachina; White maiden; Snow kachina Nūva Katcína [snow-kachina-maiden] Ma’lo Maama’lot, Maama’lom A kachina Cloud kachina; Telavai kachina Tukwunàgwkatsina O’mauwû, Tukwinong, Thunderhead kachina Cloud kachina Tukwunang katcína No dictionary entry O’mauüh wuhti, Nükü’sh No dictionary definition Cloud woman; Dilapidated kachina found wuhti, Tukwinong Mana woman

Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 31 Maxson et al.

Dictionary Name Alternate Names Dictionary Definition Other Definitions No dictionary entry Sipikne, Talamopaiyakya, No dictionary definition Zuni Warrior kachina: name is gradually found Mopaiyakya, becoming more “Hopi”; name comes Talaimochovi, from original Zuni name Salimopaiyakya Salimbiye, Salimopia, and physical characteristic of long snout Salimopaiyakya, Sikya (Talaimochovi); Green Bear kachina, Cipikne, CakwaCipikne come in many colors; Yellow Cipikne Pòoko Po’pkotü, Pokkachina, Dog Dog kachina Pokwuhti, Po’ko Nata’aska So’yoko, Cóoyoko, “Black ogre” kachina; a Child of Hahai’yiwuqti and Cha’veyo; Nata’shka, Nataska kachina; admonishes bad killed and ate children children; often referred to as ogre kachina Hu’katsina Hu kachina, Tungwup Any of several whipper/ Whipper kachina; sons of Tü’mash; kachina, Tüñwüb, warrior kachinas two child floggers, men Tüñwüp, Tunwup tatakti

Note: The italicized terms in the “Alternate Names” column are from the Hopi Dictionary. Also, the “Other Definitions” are from Fewkes (1903), Voth (1905), Stephen (1936), and Wright (1977).

(Table 7). One widely used but not necessarily well- katsina nomenclature are literal English words that known example is the term kachina itself. This term may or may not be accurate translations of katsina is commonly used to refer to both the ceremonial names. These terms often reflect larger categories, dancers in Hopi rituals and the carved figures. Not whether they are traditionally Hopi or superimposed only is kachina an anglicized spelling of the Hopi word by outsiders. They are descriptive terms referring to a katsina, it also does not accurately describe traditional katsina’s physical characteristics, time of appearance, or carvings. The carvings are katsina tithu, or katsintithu. behavior. The word kachina is therefore a non-Hopi term that Mudhead, Clown, Ogre, and Whipper are dominates the discourse on katsinam in general and common terms applied to a variety of figures because katsina tithu in particular. Other English names in they reflect categories of katsinam that take on

Table 7. English names used for Hopi katsina tithu in the DMNS and Smithsonian collection databases. See Appendix for detailed source references.

English Name Hopi Names Mudhead Kooyemsi, Kuwan Powamu Koyemsi, Tehabi, Toson Koyemsi, Ta’chûktü, Tatashuktimûh Clown Tehabi Ogre So’yoko, Nata’aska, Owanga-Zrozro, Toson Koyemsi, Wiharu (Early) Morning kachina Talavaykatsina, Nakaichop, Akush Whipper kachina Hiilili, Powak-china, Hu kachina, Tungwup kachina, Sakwa Hu, Sio Hemis Hu Buffalo Maiden, Kachina Maiden, Kokopelli Katcina mana, Kokopelli mana, Nivakatsinmana, Qötsamana, Qötcá-Awats- Maiden, Corn Maidens Mana, Mucaias mana, Müshai’zrü Runner kachina Hömsona [hair-craver], Wawarus, Kiisa

32 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Rethinking Hopi Katsina Tithu and Museum Language Systems particular roles in ceremonies and oral tradition. names reflect the intense interaction among South- However, these English terms are superimposed based western people throughout history (e.g., Blackhawk on outside interpretations of katsina activities. The 2006; Stone 2003). Hopi Dictionary entry for the Wawarkatsina describes it as “any kachina (of various types) who customar- Diversity and Variations ily comes in the spring to challenge males to races in The provisional database created for this project is the plaza” (Hill et al. 1998: 730). Thus this katsina is in many ways only a snapshot of katsina names (see described in terms of its customary activities. It can be Appendix). But what at first glance may seem like referred to as a Wawarkatsina or as a specific type; both simply a massive list is in fact a map that charts a tangled designations are accurate. Stephen (1936: 1150), who web of cultural relationships, overlapping word mean- lists Wawarkatsinam in his account, states that wasiki ings, cross-referenced terms, and lost permutations of means “to run,” connecting this term to Stephen’s mixed, mismatched orthography. It is understandable version of the runner katsina, Wa’wash. There is there- that so many scholars have tried to organize Hopi fore linguistic basis in Hopi for calling Wawarkatsinam katsinam into types and classes, but it is doubtful runner katsinam in English. whether those classes exist as such in Hopi cultural Mudheads indeed have mud-coated heads, and thought. Nevertheless, from this typological web it is clowns engage in “clown-like” revelry. Whipper katsi- possible to distill a few key findings that demonstrate nam carry and use whips, and runner katsinam run patterns of variation among the diversity of katsinam. in races included in annual ceremonies. However, Although some of these patterns have certainly been these types do not translate to Hopi conceptions noted before, they remain pathways to understanding of katsinam, and they gloss over the vast diversity katsinam within Hopi culture and demonstrating the of figures subsumed by categorization. Colton and way language is a clue to intercultural understanding. Wright both break their katsina inventories down into Across the sources consulted, it is fascinating to categories and types that are not entirely congruent compare how outsiders and Hopis name and catego- with Hopi thought. rize katsinam. The Hopi often named these spiritual One question to be answered by surveying beings based on what was important to them in their katsina inventories was how many names document environment and to stand for their beliefs about how each katsina’s origin. Information on outside Hopi they interact with that environment. Many katsinam origins is readily available, and the Hopi Dictionary represent corn, for instance, which the Hopi regard as provides helpful references to loanwords and etymol- a sacred manifestation of creation (Waters 1977: 135). ogy. Neighboring Pueblos and linguistic groups such Barton Wright’s (1977) guide to Hopi katsinam even as Zuni, Tewa, and Keresan share the katsina tradition presents katsina tithu in groups based on what they with the Hopi. Their contributions to the collection of represent or their ceremonial role. For example, one Hopi katsinam are preserved in the names that remain chapter lists “Animals or Popkot” while another lists in the source’s language (Table 8), although a more “Plant Kachinas or Tusak Kachinam” (Wright 1977: extensive linguistic analysis is required to definitively 98, 104). He admits in an explanatory statement that determine the language of all the katsina names. The separating katsinam into classes is a tool for studying Si’ohemiskatsina, for example, is a Zuni version of the and presenting them but does not stem from any Hopi Hemiskatsina, which Fewkes (1903: 69) also describes organizational system or hierarchy (Wright 1977: as a Zuni supernatural being. There are also terms from 27). Colton (1959: 7) divides katsinam into Chiefs, the Navajo language among katsina nomenclature, Clowns, Runners, Powamu or Mixed Dance katsinam, as well as katsinam representing other Southwestern Katsinam accompanied by manas, Women katsinam, groups such as the Havasupai and Comanche. These and Deities. He also refers to subclasses that Hopi

Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 33 Maxson et al.

informants recognize: these are Kwivi, or “proud and and more easily recognizable in museum catalogues sporty” katsinam, which may also be highly orna- and literature. Colors stand out among descriptive mented; Kuwan katsinam, which are exceptionally additions to name roots useful for identifying katsina colorful; and Rügan, or rasping katsinam (Colton and katsina tithu. For example, Wright (1977) trans- 1959: 8). Colton uses Hopi terms and translations of lates kuwan as “colored,” a form variant taken by many indigenous descriptions to delineate these subclasses. katsinam. His inventory includes Kuwan Heheya, The ethnographers this research covers also note Kuwan Kokopelli, and Kuwan Powamu Koyemsi. the supposed reasons katsinam are named as they are. Nata’aska or So’yoko ogres display the wide variety of Hiilili, for instance, was named for his call, according possible colors assigned to katsinam. Fewkes (1903: to Stephen (1936: 1146). Wright (1977: 103) claims 82) identifies Kumbi (black) and Natackas and Kutca that the name for the horse katsina, Kawàykatsina, is (white). Stephen (1936: 1144) also records black based on the Spanish word caballo. Fewkes and Stephen and white Nata’shkyamu, Nata’shkyamu Kwümbi frequently offer Hopi words from which katsina names meaning “Black Nata’aska Father” and Nata’shkyamu are derived. Stephen (1936: 1153) relates Shi’phikini, Küĕcha’ meaning “White Nata’aska Father.” Kücha’ a katsina named for the flower design on his face, to Aña’kchina, the White Angaktsina, also figures into the Hopi verb Si’fhìkni, meaning “is spread out in the Stephen’s account. form of flowers.” Stephen (1936: 1154–1155) calls The most readily available linguistic informa- two other figures flower katsinam: Si’hü and Si’toto; tion included in these data are references to katsina he translates Si’hü as “flower blossoms of all vegeta- origins from outside Hopi. As Fewkes (1903: 20) noted tion.” This corresponds to Sìikatsina, which, according long ago, to the Hopi Dictionary, breaks down morphologically to “flower-kachina.” An important aspect of the study of these Since the Hopi recognize functional or descrip- pictures is the light their names often throws tive groupings, katsinam fit into as many groups on their derivation. We find some of them as it takes to describe their appearance, religious called by Zunian, others by Keresan, Tanoan, significance, and ceremonial role. One example is Piman, and Yuman names, according to their Nuvakatsinmana. The Hopi Dictionary translates derivation. Others have names which are Nuvaktsina as “snow-kachina.” She is present in several distinctly Hopi. This composite nomenclature of the ethnographies consulted but is sometimes of their gods is but a reflection of the Hopi difficult to identify because of her alternate name, language, which is a mosaic of many different Qötsamana. Wright (1977: 54) lists both names, linguistic stocks. translating Köcha Kachina’ Mana as “White Kachina Girl” and Nuvak’chin’ Mana as “Snow Kachina Girl.” The Hopi thus imported katsinam from nearby According to Wright, she appears most often in the groups and created katsinam based on their neighbors. Nímaniw ceremony and is also a Rügan katsina, which As a result, katsina inventories are conglomerations of is etymologically related to the Hopi root word for many different languages and cultures. The ethnogra- rasping sounds and instruments. She is therefore phies and collecting guides consulted here included alternately named for a color, natural element, and information on katsinam and their names that came her rasp-playing function as well as the ceremony from other groups. For example, Wright (1977: in which she takes part. Adding another layer of 66–71) presents “Indian Kachinas or Sosoyohim complexity, her “brother,” as Wright (1977: 54) identi- Yotam Kachinum,” which are katsinam inspired by fies him, is Navuk’china, or Prickly Pear Leaf Kachina. other Southwestern groups rather than imported from Other katsina naming methods are less complex them. Wright (1977: 66) explains that ethnologists

34 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Rethinking Hopi Katsina Tithu and Museum Language Systems

Table 8. Katsinam borrowed from or associated with other Native American groups.

Name Associated Group or Language or Name Origin Source(s) Language (according to source) Ahöla Similar to Zuni Pautiwa Hopi Stephen 1936: 1137 Angaktsina, Kokokshi of Zuni; appears Wright 1977: 86 Angak’china in almost all Pueblos; Variants: Katoch Angak’china (Barefoot), Hokyan Angak’china (Bounding), Tasap Angak’china (Navajo), Tewa Angak’china (Tewa, Red-Bearded), Talawipik’ Angak’china (Lightning) Atocle Zuni Zuni Fewkes 1903: 89 Cho’sbushi, Yuman Hopi (chosbushi = Fewkes 1903: 109 Cho’sboshaikai turquoise, refers to nose ornament) Hakto Zuni Yamuhakto in Zuni in last Wright 1977: 89 century Hano ma’na Hano Stephen 1936: 1140; Wright 1977: 71 Hehey’akatsina, Hopi/Tewa Mųkwæte inTewa (in house Stephen 1936: 1140 Hehey’a of Bear Clan) Hemiskatsina Zuni Hopi Fewkes 1903; Stephen Zuni Heme’shikwĕ or 1936: 1141 Hemacikwi Heoto kachina Inspired by Zuni Wright 1977: 40 Hiilili, Powak-china From Acoma or Laguna to Heleleka in originating Stephen 1936: 1140; Zuni and then Hopi Pueblos; first known as Wright 1977: 43 Powak Hoho Mana Imported from Zuni Wright 1977: 57 Horo Mana, Masan Tewa Wright 1977: 57 Wuhti, Yohozro Wuhti Hututu Zuni Zuni (From “Hu-tu-tu!” cry Fewkes 1903: 63 (There is a Zuni being of same in Zuni language) name that looks different) Kawàyka’a Laguna Pueblo (or, by Learned at Zuni Stephen 1936: 1142 extension, Acoma or other Keresan person) Kawikoli Zuni Name probably derived Fewkes 1903: 131 from Zuni; also personated at Zuni

Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 35 Maxson et al.

Name Associated Group or Language or Name Origin Source(s) Language (according to source) Kiisa Tewa Stephen 1936: 1142 Kokosorhoya Zuni Hopi Dictionary Komantsi/Kumantsi, Inspired by Comanche Wright 1977: 70 Komanchi, Komanchi Kachin’ Mana Kooninkatsina, Havasupai Hopi Fewkes 1903: 109; Kohonino, Konin Wright 1977: 68 Taha-um, Konin Kachina, Kalampa Kooyemsi, Kómayawsi, Zuni Appear in chorus and sing in Wright 1977: 82 Koyemsi Zuni on First Mesa Koro’sta; Korowista/ Zuni, or: Keresan from Hopi Stephen 1936: 1142; Korowitse, syn. Rio Grande Pueblos, called Keres Sh’oro’ka Wright 1977: 89 Kwa’ytaqa Akorosta there Koshari, Paiyakyamu, Appears in most Pueblos Wright 1977: 82 hano Chukuwai-upkia Loiica Tewa (Asa Clan) Fewkes 1903: 63 Ma’lo Zuni Borrowed from Zuni, Stephen 1936: 1143 suggests “salt old woman” – Malokätsik – but very different meaning in Hopi Marao Kachina Said to be from Zuni but Wears headgear of Wright 1977: 127 looks Navajo Mamzrau, women’s society (origin of name) Mösa Kachina Old Style Navajo Kachina Wright 1977: 126 (representing Navajo); originally based on Navajo messenger and called Old Navajo Kachina; borrowed by Zuni, then borrowed back and called Cat Kachina Navaho Anya katcina Navajo Hopi Fewkes 1903: 115 and katcina mana (Angatsina) Nucak Hano Fewkes 1903: 105 Ōsõökatsina, Üshĕ Tewa; Navajo have similar Hopi Stephen 1936: 1151; figure; may have come from Navajo call Chaschĭn’ yeĭ or Wright 1977: 88 Navajo Hush yeĭ chaschĭn Pautiwa Zuni Hopi Fewkes 1903: 61 Payik’ ala, Pahaila Zuni (some Hopi dispute this) Wright 1977: 89 Poha’ha Tewa Tewa Stephen 1936: 1146

36 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Rethinking Hopi Katsina Tithu and Museum Language Systems

Name Associated Group or Language or Name Origin Source(s) Language (according to source) Poli Sio Hemis Jemez rather than Zuni Wright 1977: 86 Kachina Powa’müri, Pa’mü’iya Zuni Called Haha’uh by Zuni Stephen 1936: 1146 kachina Saiastasana or Saiastasa Borrowed from Zuni along Wright 1977: 88 with other Zuni Shalako; came with Asa Clan when they started Sichomovi Samo’a wu’htaka Tewa Tewa kachina adopted Stephen 1936: 1147 by Hopi; pertains to Owa’kûlhiwĭmkya Sha’lako Zuni Hopi Voth 1905: 24 Shumaikoli Tewa (curing society) Stephen 1936: 1149 Sio Aña’kchina Zuni Stephen 1936: 1148 Si’o’avatshoya, Sio Zuni Nawisa in Zuni Wright 1977: 108 Avachhoya Si’ohemiskatsina Zuni, Jemez Pueblo; Zuni Hemishikwe Kachina in Fewkes 1903: 69; form of Hemis as interpreted Zuni Stephen 1936: 1148; by Hopi Wright 1977: 89 Sio Hemis Hu Zuni Hopi Wright 1977: 50 Sio Pawi’kkachina Zuni Stephen 1936: 1148 Sio Powa’mû Zuni Stephen 1936: 1148 Si’osa’lako, Sio Shalako Zuni; adapted from Zuni Hopi Stephen 1936: 1148; kachina but now separate Wright 1977: 65 personage Sipikne, Zuni Gradually becoming more Wright 1977: 42 Talamopaiyakya, “Hopi”; name comes Mopaiyakya, from original Zuni name Talaimochovi, Salimopaiyakya and physical Salimbiye, Salimopia, characteristic of long snout Salimopaiyakya (Talaimochovi) Si’toto Hopi/Tewa Po’pinki in Tewa Stephen 1936: 1148 So’lawichi (Shulawitsi) Zuni Equated to Avatshoya/ Stephen 1936: 1149 Qa’ökatsina at Hopi Tacab, Tacab Navajo Fewkes 1903: 134 Naactadji, Tacab Tenebidji, Tacab Yebitcai Tasapkatsina Navajo Stephen 1936: 1150 Tasavu Navajo Clown Wright 1977: 80

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Name Associated Group or Language or Name Origin Source(s) Language (according to source) Tĭbie’lan or Poh okowa Tewa Tewa Stephen 1936: 1150 Tsa’kwayna or Zuni (according to Wright); Hopi Fewkes 1903: 64; Tsa’kwaynam Hano (Tewa) Asa/Tcakwaina Clan Stephen 1936: 1138; (tewan); represented in Zuni Wright 1977: 34 by descendants of women who stayed while others went to Tusayan (Fewkes) Tümash Tewa Stephen 1936: 1150 Türwi (Santa Domingo Zuni Stephen 1936: 1151 kachina) Útsaamu Apache Voth 1905: 59 U’wa Navajo Stephen 1936: 1151 Wakas Kachina Introduced by Hano Man Name comes from Spanish Wright 1977: 100 around turn of century vacas, cows Wawarkatsina Hopi/Tewa Tĭbie’lan and Wane’ni in Stephen 1936: 1151 Tewa Wü’rwü’ryomo, Zuni Corresponds to Zuni Stephen 1936: 1152 Wü’rwü’ryom, Sayatasha Wü’rwiyomo, Wü’rwĭyomo, Wü’ryo, Wöwöyom, Wü’rwü’rwiyomo Ye, Ye’ bĭchai Navajo Stephen 1936: 1152 Yohozro wuqti Hano Fewkes 1903: 106

Note: The name itself may be a Hopi word or a word from the source language. The associated Native American groups are either cited as the source of that particular katsina, that group’s version of the katsina, or the people repre- sented by a Hopi katsina.

believe the Hopi try to capture traits and powers from Fewkes, Stephen, Voth, and Colton all include various people by introducing representative katsinam. “foreign” kachinas in their accounts, although they Whether this is a valid explanation or not, the figures do not distinguish between those inspired by other created by the Hopi to represent their neighbors offer Native American groups and those imported from insight into their perceptions of and relations with other tribes. It is appropriate that they all use the term those neighbors. The Kooninkatsina, which Wright borrowed to describe these figures, as the same term (1977: 70) calls the Konin or Supai Kachina, repre- applies to words from one language incorporated sents the Havasupai people. Wright speculates that this into another. Based on observations of the examples figure’s face is colored in a style the Havasupai used in gathered, the names of borrowed or imported katsi- the past and says the Kooninkatsina wears Havasupai- nam behave in one of two ways when they become style buckskins. part of the Hopi inventory. The name either takes on

38 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Rethinking Hopi Katsina Tithu and Museum Language Systems

Hopi language characteristics, gradually becoming Table 9. Nata’aska forms. more Hopi, or the Hopi assign the borrowed katsina a completely new name, perhaps retaining some form Name Translation of the original name as well. Also, both processes can Nanatacka tataki Natacka males act in the same katsina, producing multiple names with varying degrees of relatedness to the originating people. Nanatacka civaamû Their sisters Examples of this abound in the database, providing an Natacka wüqti Natacka mother excellent starting place for a more detailed analysis of Natacka naamû Their father borrowed terms, cultural interaction, and language change. While analyzing these themes in detail is not Note: The spellings in the table are from Fewkes (1903) possible here, this is, however, the type of study that a and therefore differ from the Hopi Dictionary Nata’aska comprehensive katsina name database supplementing spelling. There is also a difference between some these museum catalogues of katsina tithu would facilitate. forms and Fewkes’s base form, which is discussed in Kinship terms are the tip of a clan-based and the text. familial iceberg. For example, the Nata’aska appear in several forms corresponding to kin relationships and Other kin relationships present in katsina figures playing different roles depending on their familial des- also reflect Hopi clan history. The Tsa’kwaynam group ignation (Table 9). The Nanatacka civaamû are known of katsinam retains their connection to the clan for individually as Natacka mana or Soyok mana, accord- which they are named. Fewkes (1903: 19) identifies ing to Fewkes (1903: 85). Natacka wüqti is likewise also clan migration as the primary manner for katsina called Soyok wüqti. Colton (1959) and Wright (1977) introduction at the various Pueblos. He describes also list a mana and wüqti version of the Nata’aska katsina names as “totemistic,” meaning they are the or Soyok ogre. Colton (1959: 28) includes Tahaum same as their originating clan name. However, Fewkes Soyoko, the Black Ogre’s Uncle. There are other ogres (1903: 46–47) acknowledges that many names do not such as Atocle, a Zuni monster; Awatobi soyok taka; correspond to clan names because the clan is no longer and Awatobi soyok wüqti. The latter two originated at present, because the katsina was adopted from other Awat’ovi Pueblo but came to Walpi (Fewkes 1903: 86). Puebloan people, or because someone introduced the The core Nata’aska family groups circulate in the Pueblos katsina in more recent history. To explain the great to procure food from households during Powamû number of katsinam on the Hopi Mesas, Fewkes (Fewkes 1903: 41); Hahay’iwùuti accompanies them asserts that “each clan as it joined the Hopi popula- and voices the demands. Although Natacka wüqti, or tion brought its own gods, and, as the clans came from So’yokwùuti, is called the Nata’aska mother in several distant Pueblos, where environmental conditions dif- sources, such as Fewkes (1903: 41), Hahay’iwùuti is fered, each had a mythologic system in some respects the ogres’ real mother according to Hopi oral tradi- characteristic” (1903: 19). Festivals and ceremonies tion, and she appears with them as such in Powamû such as Powamû, Pamürti, Soyaluña, and Nímaniw (Stephen 1936: 1139). Chaveyo, or Tsaveyo, fathered celebrate the advent, arrival, and departure of katsinam the Nata’aska group with Hahay’iwùuti. Hahay’iwùuti or clan ancients (Fewkes 1903: 18). Kindred clans is also paired with Ewtoto, a chief katsina referred to as keep the katsina paraphernalia from extinct clans, but the father of the katsinam and the Sun Chief, to spawn these figures may fall out of use and become known as various offspring. The Pòoko, or dog katsinam, and “ancient” (Fewkes 1903: 19). the four Si’osa’lako brothers are their children (Wright The Tsa’kwayna katsina is the wu’ya, or clan 1977: 56). symbol, of the Asa, Tsa’kwayna, or Mustard Clan, depending on the source. According to Wright

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(1977: 34), the Asa or Tansy Mustard Clan brought the Asa or Tsa’kwayna Clan. Descendants of the Asa Tsa’kwayna to First Mesa from Zuni. This katsina is women who stayed at Zuni while the rest of their clan the Asa Clan’s wu’ya. Wright (1977: 34) also speculates went to Tusayan, or the Hopi Mesas, represent their that Tsa’kwayna may represent Esteban the Moor, who clan in the Zuni Pamürti (Fewkes 1903: 64). This is an figured in the Spanish conquest of the area and is said excellent example of the type of etymological informa- to have been killed at Zuni. Tsa’kwayna is also present tion found for many katsina names: clan relations, at Keresan and Tanoan Pueblos (Wright 1977: 34). migration history, and other contextual knowledge Stephen also includes this intriguing katsina in his related to Hopi culture is entangled with katsina inventory, linking what he defines as a woman warrior names. to the Mustard Clan, and also attributes its origin to Abundant references to name sources, alternate Tewa (Stephen 1936: 1144). Fewkes presents the most names, and names in other languages give accounts of detailed examination of this katsina group. As he Hopi katsinam linguistic depth. We can trace language repeatedly asserts the importance of katsina names to change through comparative reconstruction and bor- understanding their origins and roles, Fewkes (1903: rowing to find out more about how people spoke and 47) describes the Tsa’kwayna versions and clan connec- therefore how they lived in the past and the present. tions in detail (Table 10). Most important, for this information to have the great- The general Hopi Dictionary entry defines est impact on our interpretation of Hopi culture, care Tsa’kwayna or Tsa’kwaynam simply as a “kachina,” with for their sacred objects in museums, and the survival no morphological analysis breakdown. For Fewkes of traditional knowledge, museums must integrate it the most important point is that this katsina name is into their collections. Ethnographers paid attention to the same as the name of the clan, which he calls the more than just collecting tithu during their time with Tcakwaina or Asa Clan. He also notes that the katsina the Hopi over the past century. Practices and beliefs personages correspond to the mother, her children, related to katsinam are present in even the tiniest lin- and their uncle, who are all members of the same clan guistic detail of their names and the sphere of cultural in the matrilineal clan system (Fewkes 1903: 47). The context surrounding them. father and relatives in his line are not depicted as clan This project demonstrates that this information ancients in the form of katsinam because they are not is not difficult to come by; it is, however, difficult to considered part of the matriarchal clan (Fewkes 1903: sort though and make sense of due to orthographic 47). Tsa’kwayna also preserves the matrilineal con- inconsistencies as well as the sheer abundance and nection to the Asa Clan’s origins. Tsa’kwayna appears complexity of katsina nomenclature. In order for it to in the Hopi Pamürti, the katsina return festival for be practical for museums to recontextualize katsina

Table 10. Tsa’kwayna forms.

Fewkes’s Name Fewkes’s Description Hopi Dictionary’s Name Tcatcakwaina taamû Tcakwainas, their uncle Not found Tcatcakwaina tatakti Tcakwainas, males (brothers) Not found Tcatcakwaina kokaimû Tcakwainas, their elder sister Tsa’kwaynamuy Qööqu’am Tcatcakwaina mamatû (= manas) Tcakwainas, maids (sisters) Not found Tcatcakwaina yuamû Tcakwainas, their mother Tsa’kwaynamuy Yu’um

40 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Rethinking Hopi Katsina Tithu and Museum Language Systems material culture with intangible culture, the intangible sources. This made the data searchable and allows the culture must be easily organized and made concise. As data to be grouped into manageable slices. In order Peter Whiteley (2003) expresses in his discussion on to find out how many katsinam appeared in multiple Hopi language rights, sometimes we must objectify sources, which names were actually alternate names for and dissect a language or other abstract, performative the same katsinam, and how many of these spiritual cultural element in order to preserve it. As an exten- beings had entries in the Hopi Dictionary, it was neces- sion of that idea, language is perhaps the ideal medium sary to match names from ethnographic and museum for conveying and preserving complex knowledge sources and find dictionary versions of these names systems that are more extensive than the words them- whenever possible. selves. Language is already entwined in every thought The original inventory of katsina tithu from the and action of the people who use it. Institutions such DMNS catalogue was also part of the database and as museums have only to put language back in the same aided name matching. This project began with a dic- room as cultural objects for both to be more contextu- tionary search for all the DMNS names and alternates alized than when either stands alone. Lee Wayne Lomayestewa supplied. Matching these predefined tithu with corresponding katsinam in the Implications for Museum Collections ethnographies took care of many entries but left out As the art of tihu carving evolved over the twentieth many names that came from multiple ethnographies century, anthropologists relegated the figures to without a dictionary spelling and definition. There tourist kitsch and nontraditional Native American art were also names that might refer to the same figure (Whiteley 2001). This trend is evident in the literature or might be related, but could not be definitively tied on Hopi katsina tithu, which has been dominated by together. The Hopi Dictionary was essential in this collecting guides and children’s books in recent times. process, to look up names appearing in two or more Only a few volumes, such as Pearlstone’s (2001a) sources, find synonyms, and link even more entries to Katsina: Commodified and Appropriated Images of one another in the process. Hopi Supernaturals and Andrea Portago and Barton One aspect of this process is clear: it is next to Wright’s (2006) Classic Hopi and Zuni Kachina impossible to look up a word that one does not know Figures, do justice to historical depth and cultural com- how to spell. Only when there are a significant number plexity of tithu. Along with early ethnographies of the of katsina entries from several sources does the analysis Hopi people, more recent examinations of tithu can be become manageable. For example, consider if you used to inject museums with intangible knowledge in wanted to know how many of the sources in the data- the form of language and indigenous ways of thinking base included Hahay’iwùuti. The database program about katsinam. This research project included a small offers several ways of answering that question relatively case study to investigate the feasibility of a museum quickly. You could open the master table that contains taking this step to make its collections management all the entries from all four ethnographic sources and more appropriate and useful. This applied portion of search for Hahay’iwùuti. An alternative that is perhaps the project included developing a solution for organiz- easier is to open the master table and change the sort ing tithu in such a way that museums could integrate option to arrange the entries alphabetically by diction- them into their data management systems and magnify ary name. You could then scroll down to H and see their tihu collections’ value as a resource and store- all four instances of Hahay’iwùuti and the sources house for indigenous knowledge. she appears in. Even more streamlined is the query The first part of this effort involved creating a option. A query selects data based on the limitations practical database that would frame the information one chooses and then displays those data or certain being gathered from documentary and ethnographic fields from it. For example, to find each instance of

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Hahay’iwùuti relatively quickly, you can create a query Given the difficulty of finding katsina names for to display only the dictionary name and source fields. tithu in the Smithsonian online catalogue, a database You can then organize the results alphabetically by that includes standardized name spellings is ideal. The dictionary name and then immediately scroll to the Hs first step in creating such a database for an institution and see all four Hahay’iwùuti records and their sources. like the Smithsonian or DMNS is accurately—so far as This proposed system makes it possible to search it is possible—assigning a name to each katsina tihu. for a given katsina tihu by name in a museum collec- This task should draw from Hopi cultural advisors as tion. When all the tithu in the collection are accurately well as scholarly resources such as those referenced in named and one knows the standard Hopi Dictionary this project. While the resulting list of names will not spelling of those names, it is possible to find all relevant have uniform spelling or orthography, it will accurately records with one search. capture at least one name for each tihu in the collec- Searching for a tihu in a museum catalogue tion. This step will also capture contextual information without knowing how to spell its name is similar to recorded in historic ethnographies and indigenous looking up a word in the dictionary without knowing knowledge from a Hopi cultural advisor. As discussed how to spell it. It is a frustrating process that leaves above, scholarly sources provide information on one wondering if something spelled unexpectedly has katsina origins, the meaning and source of their names, slipped through the cracks. Standardized spelling in a alternate names, and ways of designating katsinam by database of katsina names rectifies this problem. types or groups. There is, however, one more element that would Finally, and perhaps most importantly, the improve a katsina database immensely. Colton (1959) museum should decide how to incorporate this new incorporated this detail into his katsina inventory. database into the existing collections management When searching for certain names in the index, one system as well as to whom this information will be finds references to other names and a typological available. The latter should be done in consultation number corresponding to both or all of these terms. with the Hopi Tribe: the museum must respect their Qöqlö, for example, is cross-referenced with Akush intellectual property rights. As to incorporating the in Colton’s index as katsina number five. Most non- database into museum collections management, this Hopis would not connect these two names without is no easy task. Museum catalogue databases such as such cross-referencing as is found in Colton’s guide; Argus are already convoluted with lexicon restrictions, it would be easy to pass over synonymous or similar program variations, and inconsistent updating. In light katsinam in a searchable database if one were not of these issues, the most practical solution is to keep looking for that information. Therefore, ideally, dif- a separate database of katsina names for the Hopi tithu ferent names for the same katsina or related katsinam in the museum collection. A simple database program, should be cross-referenced in the database. Searching available as open source software online or with the for Qöqlö, in other words, would bring up entries for standard Microsoft Office package, is likely sufficient Akush as well. The database entry for each katsina for the data management needed to organize katsina name includes references to synonyms, similar figures, information. and those with close ties to that particular katsina. However, it is necessary to read all of the fields to find Conclusion that information, and this is not necessarily an ideal setup. Organizing the data so that synonyms appear Katsina tithu have fascinated non-Hopis for more prominently in a field adjacent to the name would than a century. This fascination is evident in early help. This can be accomplished through form design in explorers’ accounts, historic ethnographies, and exten- the OpenOffice database program. sive museum collections. While much has changed

42 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Rethinking Hopi Katsina Tithu and Museum Language Systems for the Hopi since European contact, their traditional willingness to learn from those they studied. In many relationships to the earth and their ancestors are still ways, these early ethnographers were ahead of their manifested in living katsina ceremonies and other rites. time in this respect. Fewkes, for example, assembled Tithu production has changed in response to their a groundbreaking collection of indigenous art. The popularity in the art and souvenir markets. Yet, despite color drawings in Hopi Katcinas Drawn by Native this change, Hopis still carve traditional cottonwood Artists offer Hopi visions of their own cultural world root tithu as prayers for fertility. Less traditional tithu (Fewkes 1903). Early ethnographers, as well as later also play a role in continuing crafts and traditions, as ones, brought extensive linguistic information into they can be artistic expressions of Hopi belief that help their accounts. They recognized language’s importance Hopis survive on their own terms in our contemporary as a spoken expression of Hopi cultural values. Since world. While their popularity as commodities has the Hopi language varies among mesas and villages, in some measure detached tithu from their original anthropologists working in different locations cap- cultural context—sometimes even redeploying their tured some of these differences by paying attention to image in inappropriate ways—katsinam remain sacred pronunciation. They had no indigenously produced to the Hopi people. This is why their misused and mis- written words to compare to or on which to base their understood image, as well as the Hopi and non-Hopi renderings of Hopi language. Orthographic differences who inappropriately commodify katsinam, is so offen- therefore make comparison among these accounts sive to Hopis who seek to cultivate traditional beliefs difficult. It is also apparent when one anthropologist and ceremonialism. bases katsina name spellings on a predecessor’s work, Preserving indigenous knowledge about katsi- as Barton Wright does with Colton. Orthography nam is one way to combat their overt commodification aside, linguistic variation is evident in Hopi katsina and foster Hopi culture and the spiritual and ceremo- names and also names imported from other Pueblos in nial meanings of these figures. Language and naming their respective languages. These names are snapshots etymology is the main cultural element of concern in of Hopi belief, tribal interaction, and cultural change this project. As intangible culture, according to and continuity. UNESCO, it is an abstract branch of cultural heritage The Hopi Dictionary Project made a seminal that must be preserved alongside other aspects of contribution to Hopi language and culture studies. culture. Research on Hopi katsina names and the This intricate language has transitioned from being potential to attach a database of these names to purely spoken to inconsistently written to fully stan- museum tihu collections is a step toward preserving dardized and recorded. An objectification process is such intangible cultural heritage. Injecting this type of a necessary but conflicted part of revitalization for information into tihu collections also helps combat the Hopi and many other Native American languages. spread of misinformation on katsinam and reconnects In order to understand, learn, and teach these intan- them to their original Hopi cultural context. gible expressions of culture, Hopi people and scholars Ethnographies from anthropology’s early days must engage in this process. For the Hopi this means in the American Southwest grounded this project. deciding what information they can and cannot share Jesse W. Fewkes, Henry R. Voth, and Alexander M. through written language. Stephen may have been outsiders on the Hopi Mesas, The right to maintain one’s Native language is but their dedication to anthropology and their thor- an inherent human right according to UNESCO, but ough, multidisciplinary approach make their work a indigenous people must still fight for it in many cases. solid foundation for Hopi studies. Their concentrated As communities strive to pull endangered languages interaction with Hopis demonstrates their interest back from the brink of extinction, protecting sacred in understanding the Hopi perspective and their and proprietary knowledge becomes more difficult.

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As a collaborative project, the Hopi Dictionary The object gains context that a diorama or other Project worked to balance language documentation museological tools cannot imitate. An object with its with protecting proprietary knowledge. The standard- authentic, original name is infused with meaning from ized Third Mesa dialect dictionary that the project its Native language. produced presents an indigenous language at the level According to Barbara Kirshenblatt-Gimblett of established language dictionaries. While the project (1991: 387), these objects of ethnography are by encountered some opposition, it was a contribu- definition detached from the reality in which they tion reportedly well received by Hopi education and were originally made and used. They are ethnographic government institutions (Frawley et al. 2002: 310). because ethnographers cut them out of the context for What remains now is to implement the collaboratively display as autonomous entities. Tithu are metonymic created lexicon and orthography as a standard for the objects in that ethnographers and museums col- Hopi language in education, scholarship, literature, lected them in great numbers to create collections of and museums. fragmentary objects that invoke their detached wholes. Revealing parallels can be found between dic- Museums can recontextualize tithu on a level that sur- tionary making and museum curation. Dictionaries passes the re-created context of mimetic display. This collect and display language while museums do so with is because ethnographers and museums create a recon- corresponding material culture. Common problems struction or expanded cultural context around an and goals make these two collecting entities partners ethnographic object by choosing what to include and in preservation and interpretation. As such, linguists creating the display based on their perceptions (Kir- and curators should work together more closely and shenblatt-Gimblett 1991: 289). Language is arguably take advantage of their respective resources’ comple- less vulnerable to subjective interpretations—perhaps mentary nature. This type of cooperation can feed especially when it comes from a standard, collabora- language revitalization and increase cultural sensitivity tively assembled lexicon such as the Hopi Dictionary. by indigenizing the discourse on Hopi culture, mate- The katsina names, historical linguistic infor- rial or otherwise. Employing Hopi Dictionary spellings mation, and contextual references collected for this of katsina names in museum tihu collections is one project lent themselves to organization in a database. potential arena for broadening the dictionary’s appli- Using this database, it was possible to find some broad cation and further strengthening the language’s chance naming patterns and imbue the collection with Hopi for survival. understandings of their own material culture. Perhaps Linguistic contextualization is a method for this project’s most important result is the potential use indigenizing museum curation practices. As such, it is this database or similar ones can serve. Every piece of both a form of intangible cultural heritage and a means information from an ethnography or collecting guide for protecting it (Kreps 2008a, 2008b). Terminology that expands katsina tithu beyond the ethnographic and classification are often overlooked, or allowed to fragment is a potential spark for further research, remain outdated and inaccurate in museums, as with reignited traditions, or remembered cultural iden- the Hopi tithu from the Smithsonian and DMNS col- tity. A database that organizes katsina names around lections. However, some museums, such as the Makah standardized Hopi Dictionary spellings and ties these Cultural and Research Center, have incorporated names to ethnographic information coalesces resources indigenous knowledge and classification systems into into a valuable tool. In addition to metonymically their collections’ organization. When a collection is evoking intangible cultural context, this tool can serve labeled and organized according to indigenous terms as a research interface for katsinam as well as the Hopi and ways of thinking, traditional knowledge rejoins language. Given access through specific museums material culture to create a more complete object. with a tihu collection and corresponding database,

44 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Rethinking Hopi Katsina Tithu and Museum Language Systems the Hopi community could take advantage of this Funding was provided for Lee Wayne Lomayes- resource for language and cultural revitalization and tewa’s collaboration with the Denver Museum of provide invaluable feedback on its accuracy and appro- Nature & Science through the Alice Dodge Wallace priateness. By accurately referring to objects in the Fund. We gratefully acknowledge the financial assis- language of their creators, museums can implement tance of the Dodge family, and also the Hopi Cultural appropriate museology and aspects of indigenous Preservation Office for providing Lomayestewa’s time curation not formerly possible. Museums could even on this project. Additional assistance was provided physically reorganize their entire tithu collections by Isabel Tovar, Rene Payne, and Rick Wicker. Two through consultation with the Hopi on the name types anonymous reviewers greatly helped strengthen this and categories present in the database. work. We also gratefully acknowledge, for the pro- Collecting, classifying, and displaying objects duction of this volume, the generous support of the have been central practices for ethnographers and Calvin A. and Virginia J. Powers Family Fund. Finally, archaeologists for as long as these professions have we thank those at the DMNS who have been passion- existed. Capturing and conveying the cultural context ate advocates of the Annals Series and have provided for these objects of ethnography have proven to be more such direct assistance with this manuscript, including complicated. Intangible elements such as language Stephen E. Nash, Frank Krell, Betsy Armstrong, and encode deep meanings and values that are connected Kirk Johnson. to material culture. The way indigenous people speak and think about the objects they create is as worthy Literature Cited of preservation and as important to interpretation as the objects’ physical characteristics. Words are also Adams, E.C. 1991. The Origin and Development of important for appropriate object classification and care, the Pueblo Katsina Cult. Tucson: University of as they help us accurately describe a tihu while demon- Arizona Press. strating a deep respect for indigenous beliefs about that Adams, W.Y. 1993. Four-field anthropology: the his- object. Linguistic accuracy and etymological context torical background. Anthropology News 34(1): 3. therefore contribute to the cultural appropriateness of museum practices. Attention to language also makes Almazan, T. & Coleman, S. 2003. George Amos collections more accessible by standardizing search Dorsey: A curator and his comrades. Pp. 87–97 terms and connecting a maximum of related records. in Nash, S.E. & Feinman, G.M. (eds.): Curators, Museums, learning from indigenous language diction- Collections, and Contexts: Anthropology at the aries, are perhaps poised as never before to work toward Field Museum, 1893–2002. Fieldiana New Series true collaborative knowledge curation. No. 36, Publication No. 1525. Chicago: Field Museum of Natural History. Acknowledgments American Association of Museums (AAM) 1998. This project began as Rachel Maxson’s master’s thesis at The New Museum Registration Methods. 4th ed. the University of Denver (Maxson 2010). For this work, American Association of Museums. she would like to thank her thesis advisors, Christina Ames, M.M. 1992. Cannibal Tours and Glass Boxes: Kreps, Richard Clemmer-Smith, and James LaVita. She The Anthropology of Museums. 2nd ed. Seattle: also thanks the Denver Museum of Nature & Science University of Washington Press. Department of Anthropology for their inspiration and support, as well as Lee Magnusson for his technical assistance with the database and formatting issues.

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Bernardini, W. 2005. Hopi Oral Tradition and the Colton, H.S. 1959. Hopi Kachina Dolls. 2nd ed. Archaeology of Identity. Tucson: University of Albuquerque: University of New Mexico Press. Arizona Press Colwell-Chanthaphonh, C. 2004. Remembrance of Blackhawk, N. 2006. Violence Over the Land: Indians things and things past: museums as memorials and Empires in the Early American West. Cam- and encounters with Native American history. bridge: Harvard University Press. Museum Anthropology 27(1–2): 37–48. Boas, F. 1887. Museums of ethnology and their Courlander, H. 1987. The Fourth World of the Hopis: classification. Science 9: 588–589. The Epic Story of the Hopi Indians as Preserved in Their Legends and Traditions. Albuquerque: Bol, M.C. 2001. Early Euro-American ethnographers University of New Mexico Press. and the Hopi tihu. Pp. 132–141 in Pearlstone, Z. (ed.): Katsina: Commodified and Appropriated Cruikshank, J. 1992. Oral tradition and material Images of Hopi Supernaturals. Los Angeles: culture: multiplying meanings of “words” and UCLA Fowler Museum of Natural History. “things.” Anthropology Today 8(3): 5–9.

Brew, J.O. 1979. Hopi prehistory and history to 1850. Eggan, F. 1950. Social Organization of the Western Pp. 514–523 in Ortiz, A. (ed.): Handbook of Pueblos. Chicago: University of Chicago Press. North American Indians. Vol. 9. Washington, D.C.: Smithsonian Institution. Eggan, F. 1994. The Hopi Indians, with special refer- ence to their cosmology or world view. Pp. 7–16 in Brown, M.F. 2004. Who Owns Native Culture? Schaafsma, P. (ed.): Kachinas in the Pueblo World. Cambridge: Harvard University Press. Albuquerque: University of New Mexico Press.

Bruchac, M.M. 2010. Lost and found: NAGPRA, Erikson, P.P. 2002. Voices of a Thousand People: The scattered relics, and restorative methodologies. Makah Cultural and Research Center. Lincoln: Museum Anthropology 33(2): 137–156. University of Nebraska Press.

Campbell, L. 1997. American Indian Languages: The Fewkes, J.W. 1901. An interpretation of katcina Historical Linguistics of Native America. Oxford worship. Journal of American Folk-Lore 14(53): Studies in Anthropological Linguistics 4. New 81–94. York: Oxford University Press. Fewkes, J.W. 1903. Hopi Katcinas. Chicago: Rio Clifford, J. 1991. Four northwest coast museums: travel Grande Press. reflections. Pp. 212–254 in Karp, I. & Lavine, S. (eds.): Exhibiting Cultures: The Poetics and Fewkes, J.W. 1923. Ancestor worship of the Hopi Politics of Museum Display. Washington, D.C.: Indians. Smithsonian Report 1923: 485–506. Smithsonian Institution Press. Fewkes, J.W. 1924. The use of idols in Hopi worship. Clifford, J. 1997. Routes: Travel and Translation in Annual Report of the Board of Regents of the the Late Twentieth Century. Cambridge: Harvard Smithsonian Institution 1922: 377–397. University Press. Fine-Dare, K.S. 2002. Grave Injustice: The American Colton, H.S. 1949. Hopi Kachina Dolls. Albuquerque: Indian Repatriation Movement and NAGPRA. University of New Mexico Press. Lincoln: University of Nebraska Press.

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Fowler, D.D. 2000. A Laboratory for Anthropology: Hill, K.C., Sekaquaptewa, E., Black, M.E., Malotki, Science and Romanticism in the American E. & Lomatuway’ma, M. 1998. Hopi Diction- Southwest, 1846–1930. Albuquerque: University ary, Hopìikwa Lavàytutuveni: A Hopi-English of New Mexico Press. Dictionary of the Third Mesa Dialect. Tucson: University of Arizona Press. Frawley, W., Hill, K.C. & Munro, P. (eds.) 2002. Making Dictionaries: Preserving Indigenous Hinsley, C. 1983. Ethnographic charisma and scientific Languages of the Americas. Berkeley: University routine: Cushing and Fewkes in the American of California Press. Southwest, 1887–1893. Pp. 53–69 in Stocking, G.W. (ed.): Observers Observed. Madison: Geertz, C. 1991. An interview with Clifford Geertz. University of Wisconsin Press. Current Anthropology 32: 603–613. Hinton, L. 1993. Flutes of Fire: The Indian Languages Graham, L.R. 2009. Problematizing technologies for of California. 2nd ed. Berkeley: Heyday Books. documenting intangible culture: some positive and negative consequences. Pp. 185–200 in Ruggles, Hinton, L. & Weigel, W.F. 2002. A dictionary D.F. & Silverman, H. (eds.): Intangible Heritage for whom? Tensions between academic and Embodied. New York: Springer. nonacademic functions of bilingual dictionaries. Pp. 155–170 in Frawley, W., Munro, P. & Hill, Gurian, E.H. 2006. Civilizing the Museum: The K.C. (eds.): Making Dictionaries: Preserving Collected Writings of Elaine Heumann Gurian. Indigenous Languages of the Americas. Berkeley: New York: Routledge. University of California Press. Hays-Gilpin, K. & Sekaquaptewa, E. 2006. Sìitàlpuva: Houlihan, P.T. 1991. The poetic image and Native through the land brightened with flowers. Plateau American art. Pp. 205–211 in Karp, I. & Lavine, 3(1):13–25. S. (eds.): Exhibiting Cultures: The Poetics and Hays-Gilpin, K., Sekaquaptewa, E. & Washburn, Politics of Museum Display. Washington, D.C.: D.K. 2006. Murals and metaphors: introduction. Smithsonian Institution Press. Plateau 3(1): 7–11. Kay, P. & Kempton, W. 1984. What is the Sapir-Whorf Hein, H.S. 2000. The Museum in Transition: A hypothesis? American Anthropologist 86(1): Philosophical Perspective. Washington, D.C.: 65–79. Smithsonian Institution Press. Kennard, E.A. 1971. Hopi Kachinas. New York: Herle, A. 2003. Objects, agency and museums. Pp. Museum of the American Indian, Heye Foundation. 194–207 in Peers, L.L. & Brown, A.K. (eds.): Museums and Source Communities: A Routledge Kirshenblatt-Gimblett, B. 1991. Objects of ethnogra- Reader. London: Routledge. phy. Pp. 386–443 in Karp, I. & Lavine, S. (eds.): Exhibiting Cultures: The Poetics and Politics of Hill, K.C. 2002. On publishing the Hopi diction- Museum Display. Washington, D.C.: Smithsonian ary. Pp. 299–311 in Frawley, W., Hill, K.C. & Institution Press. Munro, P. (eds.): Making Dictionaries: Preserving Indigenous Languages of the Americas. Berkeley: Kreps, C.F. 2003. Liberating Culture: Cross-Cultural University of California Press. Perspectives on Museums, Curation, and Heritage Preservation. New York: Routledge.

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Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 49 otes Often confused Often Ho-ote in with name; feather long headdress Accompanies Eototo Accompanies Represents Alosaka, Represents Germ of the one gods N Mahk Kachinum Mahk Powamu, Third Mesa Third Powamu, only Solstice or Return Return or Solstice and First for kachina Second Mesas Ceremony Association Plains tribe tribe Plains Kachinas or Hunter Wuya of Pikyas or or of Pikyas Wuya Clan Corn Young Clan/Tribe Clan/Tribe Association No English No translation An old manAn katcína Bear Clan Kachina chiefKachina ’s lieutenant Germ godGerm Chief or kachina; Sun kachina Definition Wright Wright 1977 Voth Voth 1905 Wright Wright 1977 Wright Wright 1977 1977 Voth Voth 1905 , if given , if given Hopi DictionaryHopi Hopi DictionaryHopi id. A kachina who appears with with appears who A kachina a part of the Patsavu, at Ewtoto a wears He ceremony. Powamuy is sup- that and cape conical cap Roman certain posed resemble to vestments Catholic Sometimes referred to as to Mong- referred Sometimes at kachina, Chief esp. katsinam Powamuy in appearance formal ceremony None found None Áhooli Áhooli Ahöla Ahölat Maana’atAhölat maiden A kachina; Ahola’s Wright None found None Any clanAny or tribe associations with this tihu, if known Any ceremonialAny associations with this tihu, if known The definition of the tihu in the The definition of the tihu name for thisentry, if given Thename ofthe tihu as givenin the Aholi Ahola Thename ofthe tihu as givenin the DMNS current Argus database, if given Thename ofthe tihu as given fromthe original source The source ofthe tihuname forthis entry Any additionalAny notes or comments Ahote Ahöli Katcína Ahöli Katcína Aholi Aholi Ahola, Ahul Mong or kachina kachina Ahola Mana Áha Katcína Katcína Áha Kuruwá) (oraíbi= Source Name DMNS Name Dictionary Name Dictionary Definition Source Source Source: Source Definition: Clan/Tribe Association: Clan/Tribe Association: Ceremony Notes: Appendix: Hopi Katsina Tithu Names from Provisional Database Definitions: Source Name: DMNS Name: Dictionary Definition: Dictionary Name:

50 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 51 otes Variants: Katoch Katoch Variants: Angak’china (Barefoot), Hokyan Angak’china (Bounding), Angak’china Tasap Tewa (Navajo), (Tewa, Angak’china Red-Bearded), Tala- Angak’china wipik’ (Lightning) Leads early Kachina Leads Kachina early migration;Clan sun; the represents Oraibi not at Kachinas it appears Kachinas it appears also are from with Pueblos eastern Any kachina head on head on kachina Any ear of corn N Occasionally used for Ceremony Numan the Mesa First on Horned Water Serpent Serpent Water Horned Celebration Powamu Ceremony Association Kokok shi of Zuni, shi of Zuni, Kokok almost in appears all Pueblos. Kachina (Parrot)Kachina Powa’mû Eastern Pueblos Eastern Clan/Tribe Clan/Tribe Association Long haired haired Long kachina haired Long kachina Personated by war war by Personated chief; to similar Pautiwa Zuni Solstice Mesa First and Corn;Kachina only a carving Sun god katsina Sun Warrior with with Warrior katsina Sa’lako Powa’mû English transla- No tion; with appears Kachinas, Koroasta Kahaila, etc. Definition Stephen Stephen 1936 Wright 1977 Wright Wright 1977 Stephen Stephen 1936 Wright 1977 Fewkes Fewkes 1903 Wright Wright 1977 Stephen 1936 Wright 1977 Long Hair kachina Hair Long id. Diety Al Society; associated with Muy’ingwa, to form in related Spirit Germination id. Sometimes referred to as to Mong- referred Sometimes at kachina, Chief esp. katsinam Powamuy in appearance formal ceremony None found None Aaloosaka None found None found None None found None Ahöla Ahöla Ahola Ahola china Ang-ak-china Angaktsina ’ kachina Ang-ak-china Angaktsina ’ Aña Angak Ahulani, Kä-eAhulani, Alosaka Aküsh kachina Aküsh Alo Mana Akush Ahü’l Ahul Source Name DMNS Name Dictionary Name Dictionary Definition Source Source

50 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 51 otes Informant did not Informant meanings of know names these Angwushahai-I, on Bride, Crow or Mesa; Third mother kachinas of whipper allor kachinas Maybe AngwusiMaybe – crow N Powamu (Ankwanti) Palulukonti (Ankwanti) Palulukonti Chiro Kachinum (bird Kachinum Chiro kachinas) Mucaiasti (Buffalo Mucaiasti Dance) Ceremony Association Brought to Oraíbi to Brought Bear Clan by Brought to Oraíbi to Brought Bear Clan by Resembles Zuni both Kokokei; from could derive clans Patki whorls Hair girl Zuni resemble more personations Hopi than Clan/Tribe Clan/Tribe Association Crow mother, man man mother, Crow wings crow with to tied Crow Kachina; Crow against warrior clowns of ceremonial Part grind corn The one with the with one The feathers crow neck the around of ceremonial Part grind corn A Katcína Definition Wright Wright 1977 Voth 1905 Voth 1905 Wright Wright 1977 Fewkes 1903 Voth Voth 1905 Fewkes 1903 Fewkes Fewkes 1903 Voth 1905 Wright Wright 1977 A chief kachina, counterpart A chief kachina, counterpart of village chiefappears who of Powamuy ritual major in ceremony Long hair kachina hair Long tokotswùuti, wildcat woman, woman, wildcat tokotswùuti, she encourages because the kachinas; whipper she is whipper from mother; differs kachinas’ eyes having in Mother Crow None found None Ewtoto None found None found None Angwushahay’i id. Angwushahay’i a considered A kachina Angwusnasomtaqa Angwusnasomtaqa id. Eototo Angwusnasomtaqa Angwusnasomtaqa id. Nata-aska Angwusnasomtaqa Angwusnasomtaqa kachina mother Crow Āototo Natácka Āototo Angwusnasom- taka, Tumas Angwus Kachina katcina Anya mana Āototo Anya katcinaAnya Ang-ak-china Angkatsina Angwúshngön- taka Anwuci Angwúshnacom- taka Angwushahai-i Nata-aska Source Name DMNS Name Dictionary Name Dictionary Definition Source Source

52 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 53 is lawichi lawichi ’ ’ l kachina; ’ otes Name from opening opening from Name of song;phrase none Mesa; Third on Shoya linked facial features non-kachina to occurring ceremony a given year in N “Younger brother” of brother” “Younger Kachina Hemis brother Younger Hüm to kachina; equated So with of Zuni (Shulawitsi) couple female Male, above for with return kachina or of Wiharu, Variant Nataska White is in is in ’ Powamu Kachinas or Plant Kachinum Tusak Hüm with Appears Water Horned Niman; Celebration Serpent 1893 Pamurti Powamu Powamu Wawash Kachinum, Kachinum, Wawash kachina runner Ceremony Association Zuni Patki Tobacco Patki, Awatovi Clan/Tribe Clan/Tribe Association Speckled Corn Speckled Corn Kachina; several styles Speckled Boy Speckled Corn kachina Ones Spotted Little Soyok Walpi from derived Pueblo Awatobi massacre Youth appearing appearing Youth Solstice Winter in calledceremony; kachina return girl and corn Blue girl corn Yellow ogre manAwatovi from Came Runner Rattle Monster with Zuni Zuni with Monster name; old woman man by personated Definition Wright Wright 1977 Stephen 1936 Stephen 1936 Fewkes 1903 Fewkes 1903 Wright Wright 1977 Stephen 1936 Stephen 1936 Wright 1977 Wright 1977 Wright 1977 Fewkes Fewkes 1903 [Speckled:corn-kachina], corn [Speckled:corn-kachina], corn kachina id. id. id. ökatsina ökatsina ökatsina ökatsina ökatsina ’ ’ ’ ’ None found None None found None found None None found None found None Qa Qa Qa Qa found None found None None found None

’ s sisters ’ taka ’ chhoya Qa-o Avachhoya, Avatshoya, chkaü Qa-o Avachhoya, Avatshoya, ’ ’ halani ’ Awatobi Soyok Awatobi taka Au’halani Kachina Aya Atosle Au Avachhoya Qa-o Avachhoya, Ava Avatshoya, Ava hoyaAvatc Qa-o Avachhoya, Avatshoya, Awatovi Soyok Soyok Awatovi Wuhti Atocle Source Name DMNS Name Dictionary Name Dictionary Definition Source Source

52 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 53 yo = ’ otes N Brought by Hano Hano by Brought (tewa) = Chachaiyûmû ve children, term obsolete hunter, hunter; > children of eastern Tsabiyo Pueblos throughout Found Pueblos Also grandmother, Also grandmother, and sister, mother, uncle; said be to Moor, the Esteban reportedly killed at Zuni Comes in yellow, yellow, in Comes green, red, and white, as do many mû by Tewa by mû mû; Horned mû; Horned ’ ’ Powa Serpent Water Celebration spring in time Any Pamurti Palülükoñti Ceremony Association Brought to First First to Brought Zuni from Mesa Asa of Tansy by Clan, Mustard clan, of that wuya also Keresan at and Tanoan Pueblos Blue flute flute Blue Clan/Tribe Clan/Tribe Association shka ’ Monster slain by slain by Monster gods;war of father Nata the The Giant kachina The Giant A monster Duck kachina horn Long Woman warriorWoman Mustard Powa The one with the with one The Spanish ground up wrapped pepper Green Bear katcina Green No English transla- No tion Definition 1936 Wright Wright 1977 Voth Voth 1905 Stephen 1936 Fewkes 1903 Stephen Stephen 1936 Voth Voth 1905 Wright 1977 Wright 1977 Fewkes Fewkes 1903 Wright Wright 1977 Voth Voth 1905 A kachina; variation “tseeveyo” “tseeveyo” A kachina; variation Stephen id. A kachina A kachina kwayna or or kwayna kwaynam ’ ’ None found None found None None found None None found None found None Tsaveyo Tsaveyo Tsaveyo found None None found None Tsa None found None Chaveyo Chaveyo Chakwaina vaiyo, kwaină, kwaină, chakwain- ’ ’ ’ Bĕteji Caiastacana Bálölöokong Chimon Mana Chimon Chiwap Cha Chaveyo ChaveyoChilítoshmoktaka Chaveyo Cakwahonaû Cha Cha amû Cakwálānvi Chakwaina Chakwaina Tsa Source Name DMNS Name Dictionary Name Dictionary Definition Source Source

54 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 55 otes N Herbivores like this this like Herbivores accompanied by are as side dancer Wolf Fewkes 1903: chos- Fewkes = turquoise, bushi nose to refers a Yuman ornament; kachina Horsehair or yucca yucca or Horsehair 2–3 with fiber loops = running hürhürwa Very popular and Very carvedtherefore a lot did not Informant meanings of know names these Informant did not Informant meanings of know names these mû ’ Plaza dances;Plaza Animals Popkot or Powa Horned Water Serpent Serpent Water Horned Celebration Pamurti, Palulukonti Palulukonti Pamurti, (Ankwanti) Non-kachinas; Snake Snake Non-kachinas; Dance Palulukonti (Ankwanti) Palulukonti Sumaikoli Palulukonti; ceremony Palulukonti (Ankwanti) Palulukonti Ceremony Association Bluebird Clan Bluebird Resemble Zuni Resemble Zuni Salamopias Zuni personation personation Zuni is [-koli] Pueblo eastern termination Clan/Tribe Clan/Tribe Association hĭm hĭm hĭm ’ ’ s wife ’ Antelope Kachina Antelope Ear pedant kachina;Shoyo kachina snare Bluebird kachina;Shoyo kachina Antelope Snake Dancer; Snake society personage, not kachina Zuni katcina, katcina, Zuni many in comes colors Killed kids and ate Wife of above Cóoyoko puppets Marionette Definition Wright Wright 1977 Voth Voth 1905 Stephen 1936 Stephen 1936 Stephen Stephen 1936 Wright Wright 1977 Fewkes Fewkes 1903 Voth 1905 Fewkes Fewkes 1903 Voth 1905 Fewkes Fewkes 1903 Voth 1905 Voth Voth 1905 Fewkes 1903 Antelope kachina Antelope A kachina; he is cross-legged hair bushy with Antelope kachina Antelope None found None A kachina; admonishes bad to as ogre referred children; often kachina yoko ’ Tsöpkatsina None found None found None Tsöpkatsina None found None None found None found None None found None found None So found None None found None None found None kachina Choshohuwa Huhuwa Chof, Sowi-ing Sowi-ing Chof, kachina sbushi, sbushi, sboshaikai ’ ’ Chöp KachinaChöp Sowi-ing Chof, Chórzh-n*amu Cho Cho Choshürhürwa, Choshürhürwa, Choshürhüwa Chüb Chusona Citoto Táhaam Cóoyoko Cipikne Sip-ikne Ciwikoli Cóoyoko Wuhti Cóoyoko Corn maidens Corn Cóoyok Wuhti Source Name DMNS Name Dictionary Name Dictionary Definition Source Source

54 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 55 s sister s sister ’ lüña (Voth (Voth lüña ’ otes N At Orabi “came “came Orabi At Bear with up” Clan; with equated Chowi 1905 Chowilawu); also to compare Āototo Resembles Chakwaina Secondon Mesa; guarded formerly like chores doing men spring the cleaning Said to be husband of Said be to husband Wuhti Hahai-I mû ’ lako Celebration lako ’ Powa Third Mesa; Powamu Mesa;Powamu Third guard and Pachavu All ceremonies All ceremonies Niman Palulukonti (Ankwanti) Palulukonti Sosoyohim Kachinum Powamu Ceremony Association Cedarwood Sha Coyote Bear Clan – Bear Clan villagetraditional chiefs Clan/Tribe Clan/Tribe Association hiyan ’ Warrior kachina Warrior Father of kachinaFather Cedarwood- Parrot; Hu Parrot; kachina Star katcina Star Guard Cloud Kachina; four Hopi with appear pair as Shalako uncles God Sikyatki from Pueblo kachina;Chief of the “father” kachinas; spiritual of counterpart village chief Star Cloud Diety Cloud Star Definition Stephen Stephen 1936 Wright Wright 1977 Voth Voth 1905 Stephen Stephen 1936 Stephen Stephen 1936 Stephen Stephen 1936 Fewkes Fewkes 1903 Wright 1977 Fewkes 1903 Wright 1977 Voth Voth 1905 id. Mother kachina who leads the leads the who kachina Mother kachina ceremony Powamuy procession id. id. A chief kachina; counterpart of A chief kachina; counterpart village ritual in chiefappears who ceremony Powamuy or id. Powamuy ceremony procession; ceremony Powamuy frame and a a lightning has bullroarer None found None Ewtoto None found None Hee’e’e Ewtoto Ewtoto None found None found None Ewtoto Ewtoto Eototo Eototo Eototo lako) Eototo ’ china mû) ’ ’ toto (Sha toto toto (Niman)toto Eototo toto ’ ’ ’ Ewiro Eo Gyarz KatcínaHā*āā e He’e Eo Eo (Powa Coto Danik Cótukvnangwuu Sotuqnang-u Sootukwnangw the in appears who A kachina Eototo Eototo Source Name DMNS Name Dictionary Name Dictionary Definition Source Source

56 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 57 otes N Said be to old, but old col- in no tithu lections Gives children seeds children Gives be to and traps redeemed corn for and game; makes falsetto and shrill hoots; horned suckles (her serpents water Zuni children); called Hemokyätsik cry, her from Ahe’a water also suckles serpent Flat dolls given to Flat babies and baby eagles Mixed dances or with with dances or Mixed Sio Shalako Pamurti Pamurti at onlyMesa Third time; Hunter current Mahk Kachinas or Kachinum Powamu Water Powa’mû; Celebration; Serpent Celebration Sha’lako Hopi Shalako, Water Water Shalako, Hopi Powamu Serpent, Ceremony Association From Zuni as Zuni From last in Yamuhakto century Zuni; name close Zuni; name Zunian to Clan/Tribe Clan/Tribe Association Wood Carrying Carrying Wood Kachina Bear Kachina; of version hunter bear Mother of dog Mother kachina, all or kachina; in mother group Nata’shka Pour Water Water Pour Kachina Woman, Kachina Mother, Grandmother; duty in mother of also mother only, dogs, real mother with of Nataskas also Chaveyo, Eototo to “married” Definition Wright Wright 1977 Wright 1977 Stephen Stephen 1936 Fewkes Fewkes 1903 Fewkes Fewkes 1903 Wright Wright 1977 Voth Voth 1905 id. One of the warrior kachinas kachinas warrior of the One as line Kachina Shalako the in carries He Hopi. at performed each hand. in deer horns the ideal characteristics of wom- ideal characteristics the anhood; doll a kachina first the girl is of Hahay’i receives None found None Hakto Hakto Hakto Hakto Hahai-i wuutiHahai-i Hahay’iwùuti id. Hakto Hania Kachina Hania Hakto Hahai’yiwuhti Hahai’yiwuhti -wuqti, or Hahai’, Hahhai’i, Hahai’wuqti Hahai WuqtiHahai Wuuti Hahai-i Hahay’iwùuti id. Hakto Hahai-i WuhtiHahai-i wuuti Hahai-i Hahay’iwùuti represents who kachina A female Haháii WuhtiHaháii Wuhti Hahai-i Hahay’iwùuti id. Source Name DMNS Name Dictionary Name Dictionary Definition Source Source

56 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 57 s clothes or or s clothes ’ otes N Mųkwæte at Tewa in in Tewa at Mųkwæte of Bear Clan;house Oraibi dance with at Nata’shka or So’yôko corn- and scrutinize (thus meal presents called Hehe’ato’sisona sweet corn – “Hehe’s meal seeking”) Tihu given to Tewa Tewa given to Tihu girls same as Hahai-i Wuhti in dressed Man women men’s with woman – based on weapons story Named for his for cryNamed Powamu Bean Dance as sister asBean Dance sister eastern-derived to Hokyang like kachinas china Anak’ Horned Water Serpent Serpent Water Horned Celebration and other Pachavu ceremonies Powamu Powamu Ceremony Association Kachina return; return; Kachina Powa’mû; Niman; Water Horned Celebra- Serpent tion Kachina ClanKachina Powa’mû Clan/Tribe Clan/Tribe Association Pretends to copu- to Pretends women with late Hehea’s sister; Hehea’s accompanies group Natacka Warrior Woman; Woman; Warrior very powerful warrior maid Warrior Tcak- to similar mana waina katcina Ancient maids corn to tied and Natackas w/ wíka Hoeing (hoe) Hano maid; substi- Hano as drummer tutes Tewa Girl Girl Tewa Tewa Drummer with with Drummer Aña’kchina Hokya Definition Stephen Stephen 1936 Fewkes Fewkes 1903 Wright Wright 1977 Fewkes 1903 Fewkes 1903 Voth 1905 Stephen Stephen 1936 1977 Stephen Stephen 1936 Stephen Stephen 1936 id. id. id. A kachina id. id. A kachina [Tewa Maiden] [Tewa A kachina Wright Mother kachina who leads the leads the who kachina Mother kachina ceremony Powamuy procession None found None Hehey’a Hee’e’e Hee’e’e Hehey’katsina, Hehey’a Hehey’akatsina, Hehey’a Hano mana Hano found None Hano mana Hano Hee’e’e He’e e He’e e He’e Heheya (farmer) Heheyah Hehea mana Hehea Hehe’ya kachina Lightning Hehey’akatsina, Hano ma’na Hano Hapo’ta He-e-e, Wuhti He Hehee Hehea Katcína Hehéa kachina, Lightning Hano Mana Mana Hano He’ee, He’ewuqtiHe’ee, e He’e Source Name DMNS Name Dictionary Name Dictionary Definition Source Source

58 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 59 otes N Heleleka in originat- in Heleleka Pueblos; first ing and as Powak known very fearsome; variety of appearances Dances like man and man like Dances alternately woman Led to destruction of Led destruction to Sityatki his call from Named Powamu; Kiva and Kiva Powamu; dances Plaza Wawash Kachinum, Kachinum, Wawash kachina runner Bean Dance in Guard and Pachavu Parade Ceremony Powa’mû Powa’mû or (Clowns) Chuchkut Bean Non-kachinas; and First on Dance Second Mesas Water Serpent Celebra- Serpent Water tion Niman or Home-Going Home-Going or Niman Ceremony Ceremony Association Came from from Came Laguna or Acoma and then Zuni to Hopi from Imported Zuni Played part fuedPlayed in between Sityatki and Walpi; slit throat kachina chief of Sityatki inspired Probably Zuni by Clan/Tribe Clan/Tribe Association A laguna kachina English No Witch translation, kachina Goat Kiva in Mask English transla- No tion Girl; Kachina Zuni Sio accompanies Hemis A Katcína Legged-long-haired kachina; from hop bounding movement No English No related translation; and Chakwaina to comparatively recent Figurine “He Cuts your your Cuts “He “Hair Hair,” Hungry” Jemez Kachina Jemez Definition Stephen Stephen 1936 Wright 1977 Stephen 1936 Wright 1977 Wright 1977 Voth Voth 1905 Stephen Stephen 1936 Wright Wright 1977 Stephen 1936 1977 Wright Wright 1977 Whipper kachina Whipper id. A kachina id. A runner kachina [hair-craver] kachina A runner Wright A kachina who appears only appears who A kachina certain in as a Nimankatsina villages None found None None found None None found None Hòo’e Hiilili Hiilili Hiilili found None None found None Hòo’e Hömsona Nimànkatsina Hishab kachina, Hishab rattle Ho-e Hilili Hilili rattle Hemsona Hi’shab Mana Hoho Hokya’ Hokya’ Aña’kchina Ho-e Heoto kachina Heoto Hili’i Powak- Hilili, china kachinaHi’shat kachina, Hishab KatcínaHóhe Ho-e Hemis KachinaHemis Kachina Hemis Hemsona, Hemiskatsina, Homica Source Name DMNS Name Dictionary Name Dictionary Definition Source Source

58 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 59 otes N Comes in various various in Comes and forms; colors is extinct Ursisimo Soyohim or Mixed Mixed Soyohim or dances; or Animals Popkot (Ankwanti) Palulukonti Palulukonti (Ankwanti) Palulukonti Powamu Horned Water Serpent Serpent Water Horned Celebration on Kachina Chief Second Mesa, Pwamu Animals and Pachavu; Popkot or Palulukonti (Ankwanti) Palulukonti Plaza dances, Kiva dances, Kiva Plaza dances; Bean Dance Procession Palulukonti (Ankwanti) Palulukonti Ceremony Association Ketowa Bisena is Bisena Ketowa Bear personage of Tewa at Bear Clan Third Mesa Hopi Hopi Mesa Third from claim it came here Clan/Tribe Clan/Tribe Association From hopoko = hopoko From eastern Bear katcína His sister or sister sister or sister His katcina of Puukon Bear Kachina; different many kinds Accompanies Accompanies katcina Humis Badger Kachina; two forms Badger old man Badger kachina; spruce small carries Distinguished from dance step by Anya A racer Katcína;A racer the with one the up tied hair Hokyana’s sister Hokyana’s Name allies both to Name below of because song of their sound Watermelon-rind Watermelon-rind woman Definition Wright Wright 1977 Fewkes 1903 Voth Voth 1905 Fewkes Fewkes 1903 Wright Wright 1977 Fewkes Fewkes 1903 Wright Wright 1977 Voth 1905 Stephen Stephen 1936 Fewkes Fewkes 1903 1905 Fewkes Fewkes 1903 Wright Wright 1977 Wright Wright 1977 Voth 1905 id. Bear kachina A runner kachina [hair-craver] kachina A runner Voth None found None None found None None found None None found None None found None None found None Hömsona None found None None found None None found None Hemsona Hololo Hopak Ho-ote Hon katcínaHon kachina Hon Honkatsina mana, Hopak civaadta Hopi Avatc Hoya Avatc Hopi Hon KachinaHon kachina Hon Honkatsina Hokyana Honan KachinaHonan kachina Honan Honànkatsina WuhtakaHonán kachina Honan id. Honànkatsina id. Honankachina kachina Honan Honànkatsina Badger kachina Hokyan mana Hokyan Hö*msontaka Hö*msontaka Katcína Hölö*kop Wuhti Hölö*kop Hólolo Holi Source Name DMNS Name Dictionary Name Dictionary Definition Source Source

60 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 61 otes N Lomayestewa Lomayestewa changed Mongwu to Lomayestewa changed Mongwu to Appearance very rare Appearance to applies Term figurine-giving any kachina, as such kachina Parrot see So’lawichi; or 1903 Fewkes Confused with Zuni Zuni Confused with early in Shalako writings; appearance very rare cold like Brings Mana, Nuvak’chin Köcha for alternate Mana Kachin’ Powamu Soyaluna Sosoyohim Kachinum Horned Water Serpent Serpent Water Horned Celebration Sosoyohim Kachinum Powamu Mesa First Powamu dances; and Mixed Kiva (bird Kachinum Chiro kachinas) Powamu Ceremony Association oto, Sakwahoototo oto, Also Sikyahoto- Sakwahoototo oto, Tewa Clan/Tribe Clan/Tribe Association Owl-like figure Owl-like Owl Hopi Shalako Shalako Hopi Girl; looks almost same as male the counterpart, Taka Shalako Barter kachina Barter A kachina Also Sikyahoto- Hopi Shalako Shalako Hopi Male; resembles Shalako;Zuni all cloud represents people gifts Distribute Road Runner Road Runner Kachina Comb Hair Hair Comb Girl, Upwards Woman, Motioning Cold-Bringing Woman Definition Fewkes Fewkes 1903 Fewkes 1903 Wright Wright 1977 Stephen Stephen 1936 Voth Voth 1905 Wright Wright 1977 Fewkes 1903 1903 Wright 1977 Wright 1977 Wright Wright 1977 A kachina id. id. The two kachinas that that The kachinas two Powamuy in Hee’e’e accompany procession; always ceremony a pair [Zuni in come Huututu] None found None Hotsko Hotsko None found None None found None Hotooto found None None found None HospowikatsinaHospowikatsina [roadrunner-kachina] A Kachina Fewkes id. Hotooto Hotsko Hotsko Hopi Shalako Shalako Hopi Mana Hotsko Hotsko Hu’hiyan Hopi Shalako Shalako Hopi Taka Katcína Hotóto Huhuan Horo Mana, Mana, Horo Wuhti, Masan Wuhti Yohozro Hospoa Kachina Hospoa Hototo Source Name DMNS Name Dictionary Name Dictionary Definition Source Source

60 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 61 otes N Lomayestewa often often Lomayestewa Niman changes to katsina Heme’shikwĕ; Zuni Walpi, at Müsho’ñĭnovi, Sichomovi; Ava’choya brother; is younger see also Sio Hüm’is often Lomayestewa Niman changes to katsina Hüĭkita = to growl = to Hüĭkita Crow Accompany and whip mother initiation for children cult kachina into Powamu Powamu Niman return; Kachina Pamurti Powamu Chuchkut (Clowns) or or (Clowns) Chuchkut Non-kachinas Pamurti Kachina return Kachina Before Bean Dance Bean Dance Before Parade Ceremony Association Jemez Pueblo; Jemez Zuni Brought by Bear by Brought Clan Clan/Tribe Clan/Tribe Association Corn flower flower Corn kachina katcina Telavai Zuni supernatural Zuni Queue kachina; off runner’s cuts queue Cross-Legged Kachina; Crippled man Mishongnovi kachina a into made kind he was because ta’haamü Po’pkotü = dogs, uncle their Growling dog Growling kachina Whipper kachina Whipper Definition Stephen Stephen 1936 Fewkes 1903 Fewkes Fewkes 1903 1936 Fewkes Fewkes 1903 Wright Wright 1977 Stephen 1936 Fewkes Fewkes 1903 Stephen Stephen 1936 Wright Wright 1977 Voth Voth 1905 id. id. kachina; [hair-craver]A runner Stephen A kachina; he is cross-legged hair bushy with id. A kachina who appears only as appears a who A kachina villages certain in Nimankatsina Any of several whipper, warrior warrior of several whipper, Any kachinas id. None found None None found None Nimànkatsina Hemiskatsina Hömsona Huuhuwa Huuhuwa found None Hemiskatsina Hemis kachinaHemis Hemiskatsina, Hemis kachinaHemis Nimànkatsina, Hu kachinaHu Hu’katsina Huni Huik Hüm’is katcinaHumis kachina Hemis Hüm’somp Nimànkatsina, Hemsona Huhuwa Huhuwa Hühüwa Huhuwa kachina Hü’iki Humis Hu kachina, Hu kachina Tungwup katcínaHū kachina Hu Hu’katsina Source Name DMNS Name Dictionary Name Dictionary Definition Source Source

62 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 63 otes N One variety for variety for One for other mustard, spinach Appears often with with often Appears kachina; Hemis doesappearance not change Says not a “Mad not a “Mad Says as some- Kachina” listed;times similar turtle to Recently revived Recently kachina older Pamurti Plant Kachinas or Kachinas or Plant Kachinum Tusak Mahk Kachinum Mahk Kachina return Kachina Chiro Kachinum (bird Kachinum Chiro kachinas) Horned Water Serpent Serpent Water Horned Celebration Ceremony Association There is a Zuni Zuni is a There of same being looks that name different Eastern PueblosEastern Kachinas or Hunter Forehead Clan Forehead Clan/Tribe Clan/Tribe Association Mustard Greens Greens Mustard Kachina; two varieties distinct Kachina Girl, Girl, Kachina Girl; Corn Yellow to changes name of kachina that she dances with, Hemis called often Mana Kachin’ Name probably probably Name hu- from derived cry tu-tu! Zuni in lang. Kachina woman Kachina Hunter Kachina Kachina Hunter Two with Man or Feathers Erect Quail Kachina “Their uncle” with “Theirwith uncle” Shoyo’hĭm Definition Wright Wright 1977 Wright Wright 1977 Fewkes Fewkes 1903 Wright Wright 1977 Stephen Stephen 1936 Wright Wright 1977 Wright Wright 1977 Wright Wright 1977 Wright 1977 Voth 1905 Stephen 1936 Kachina Maiden; maiden maiden Maiden; Kachina kachina; Hemis to counterpart type of any Maiden Kachina two sisters, one in SE one in SE in in one one two sisters, between them travels sun NW, [shell-woman] A kachina, also Káhayle; syn. Palanavantaqa Maakkatsina, None found None None found None Katsinmana Huru’ingwùuti actually Objects Woman; Hard found None None found None Káhayla None found None found None None found None found None I’she Kachina I’she Hututu Kachin’ Mana Kachin’ Huruing Wuhti Huruing Kachinwuhti Kakash Kachina Kahaila, Kwasus Kahaila, Kwasus Alektaka Kaletaka Kál-ñamu Kalavai Kaloma Source Name DMNS Name Dictionary Name Dictionary Definition Source Source

62 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 63 otes N Sha’lako; Shoyo’hĭm Sha’lako; Keme (Laguna), Keme Rügan most Yehoho, alsoKachinas are Dancers Corn Name comes from from comes Name caballo Spanish Lives in Sunset Sunset Lives in which has Crater it about folktale 1977: 124) (Wright Palulukonti; Sumaikoli Sumaikoli Palulukonti; ceremony Powamu Soyaluna Plant Kachinas or Kachinas or Plant Kachinum Tusak Mixed dances;Mixed Animals Popkot or Powamu Powamu Ceremony Association Also personated at at Also personated prob-Zuni; name from ably derives Pueblo Zuni Clan/Tribe Clan/Tribe Association Kite Hawk Corn Dancer; Corn varieties many Displayed with with Displayed Sumaikoli Horse Kachina Kachina Horse Laguna kachina Zuni Learned at Powa’mû Male bean distribu- Male tor Katcína uncle Katcína Female bean Female distributor Old man’s sister Old man’s Sunset Crater Crater Sunset Kachina ear Corn Definition Fewkes Fewkes 1903 Fewkes 1903 Wright Wright 1977 Fewkes Fewkes 1903 1977 Stephen Stephen 1936 Fewkes Fewkes 1903 Voth Voth 1905 Wright Wright 1977 Wright 1977 Fewkes Fewkes 1903 Voth Voth 1905 Wright Wright 1977 Voth 1905 Chicken Hawk; A runner A runner Hawk; Chicken kachina id. A kachina Laguna Pueblo, or, by extension, extension, by or, Laguna Pueblo, person Keresan other or Acoma Uncle Kachina maiden; the maiden maiden; maiden Kachina the Hemis of the counterpart kachina; also can be kachina type of any maiden id. Corn kachina Corn Kiisa Kiisa None found None Kawiikoli None found None Kawàykatsina Kawàykatsina [horse-kachina] A kachina Wright None found None None found None Taaha’am None found None Qa’ökatsina Kisa Kisa Qa-o Keca Keca Ke-ë Kachina Kawikoli Kerwan Kawai-i Kachina Kawai-i Kawai’ka kachina Kawaika Kawàyka’a Kipok Ketowa Bisena Ketowa Katcína TáhaKatcína Uncle Katcina manaKatcina Kachin-mana Katsinmana Kana-a Kachina Katcín-mana Kachina-mana Katsinmana Kaö Source Name DMNS Name Dictionary Name Dictionary Definition Source Source

64 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 65 otes N Tewa running running Tewa kachina Look very different allon mesas the Tihu not in older older not in Tihu collections; formerly called Powak sign that Koyemsi; long for not around popular with Now carvers Palulukonti (Ankwanti) Hunter Kachinas or Kachinas or Hunter Kachinum Mahk Runner in Soyohim in Runner dances; Kachi- Chiro (bird kachinas) num Social Dancer; Non- kachinas; Second Mesa January in Powamu Serpent Water Horned Celebration Ceremony Association Clan/Tribe Clan/Tribe Association Hawk kachina Hawk English No a chief translation; kachina Warrior Mudhead; Warrior hunter clown Hawk Hawk man Hawk Buffalo White Dancer Prairie Falcon Falcon Prairie Kachina from Derived Havasupai tribe (Kohonino) woman Spider Definition Stephen Stephen 1936 Fewkes 1903 Wright 1977 Wright Wright 1977 Voth Voth 1905 Voth 1905 Wright 1977 Wright 1977 Wright Wright 1977 Fewkes 1903 Stephen 1936 Voth 1905 id. Kachina Second Mesa id. id. Chicken Hawk; A runner A runner Hawk; Chicken kachina and air; to sister water with Huru’ing.wùuti None found None Kiisa None found None found None Qöqlö Qöqlö None found None Kiisa Kiisa Kooninkatsina kachina Havasupai KooninkatsinaKòokyangwso’wùuti id. associated Woman, Old Spider Kisa Koklo kachina kachina Koklo (Lomayestewa) kachina Koklo (Lomayestewa) Kisa Kipok Koyemsi Kisha Kochaf Mosairu Köcha Kish Taka Kokle Kököle Kisa Kachina Kisa Kisha Kohonino Ko’honino Wuhti Kóhtang Source Name DMNS Name Dictionary Name Dictionary Definition Source Source

64 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 65 otes N Named for for Named insect humpback copulates that persistantly; blankets and seeds hump, in girls,gives to these them sews with Steals flute from from flute Steals Lenang, Flute the Kachina, also and “humped ithyphallic” Palulukonti (Ankwanti) Palulukonti Powamu Powamu and Reptile Insect Sosoyohim Kachinas or Kachinum Powamu Kachinum, Wawash kachina runner Ceremony Association Clan/Tribe Clan/Tribe Association Spider woman; woman; Spider to granddaughter So wuqti Hunchback with with Hunchback large penis Hump-backed Hump-backed insect Fly Assassin or Kachina Flute Humpbacked Player Female Kokopelli Female Girl Fly Assassin children Steals Definition Fewkes Fewkes 1903 Wright Wright 1977 Wright Wright 1977 1936 Fewkes Fewkes 1903 Wright 1977 1903 Wright 1977 Voth 1905 with water and air; to sister water with Huru’ing.wùuti id. Robber fly [maiden] kachinaRobber fly [maiden] Stephen Robber fly kachina id. A kachina; syn. Kokosorhoya; to refers plural Sólàwitsi; the of “Zuni- group kachina entire accompany that type kachina” Shalako the Kòokyangwso’wùuti id. Kòokyangwso’wùuti associated Woman, Old Spider Kokosori Kokopöl, Kokopöl- Kokopöl, mana Kokopöl Kokopöl Kokosori Kokosori mana Cholawitze, Cholawitze, Kokosori Kokyan wuqti Kokyan Kokyang Wuhti Kokyang Kokosori Cholawitze, Ko’kopelĭ Kokopelli Kokopelli, KokopelliKokopelli Kokopelli Kokopelli Kokopelli manaKokopelli Kokopelmana ManaKokopell’ Kokopelmana Kokopölmana Kokóshori Katcína Kokopölmanamaiden kachina Robber fly id. Fewkes Source Name DMNS Name Dictionary Name Dictionary Definition Source Source

66 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 67 otes N Related to Kwasai Related Kwasai to chief kachina Taka, Mesa: Third on same different function, costume A Zuni kachina;A Zuni Sh’oro’ka Keres found Some version Pueblos most in = cock; kowako Ta’ka = hen kowako ma’na addition recent More Assigned more names Assigned names more as it became popular 1950s in One of the social of the One dance figures portrayed as kachina; Konin with along etc. Mana and Poli Powa’mû Chuchkut (Clowns) or or (Clowns) Chuchkut Non-kachinas Serpent Water Horned Celebration Powamu Soyaluna Kiva, Repeat and Mixed dances; Kachi- Chiro (bird kachinas) num Sosoyohim Yotam Sosoyohim Yotam Kachinum Kachinum Kachinum Wawash Kachinum, Kachinum, Wawash kachina runner Ceremony Association Keresan from Rio from Keresan Pueblos, Grande called Akorosta there Multiple names names Multiple origin indicate Assigned to Ute, Apache, and Paiute, Havasupai Comanche Sosoyohim Yotam Havasupai Sosoyohim Yotam Clan/Tribe Clan/Tribe Association Chicken Kachina, Chicken Kachina Rooster Chicken kachina Chicken Chicken Chicken No English No translation Hano Clown, Clown, Hano and sacred Glutton; in ultimate profane, excess Supai Kachina,Supai Uncle, Havasupai Side Havasupai (another Dancer of Havasupai form Kachina) Comanche Kachina Kachina Comanche Girl Chipmunk Cohonino Kachina, Kachina, Cohonino Kachina Cohonino Girl Definition Stephen Stephen 1936 Wright Wright 1977 Stephen Stephen 1936 Fewkes 1903 Fewkes 1903 Wright Wright 1977 Wright Wright 1977 Wright Wright 1977 Wright Wright 1977 Wright Wright 1977 Wright Wright 1977 Wright Wright 1977 Kwa’ytaqa dancers’ var. Kumantsi var. dancers’ Korowista, KorowitseKorowista, id. Kowaakokatsina id. None found None Kowaakokatsina kachina Chicken Kowaakokatsina id. Kowaakokatsina id. Korowista, KorowitseKorowista, A Kachina, Zuni; syn. from None found None Kooninkatsina id. Komantsi, KumantsiKomantsi, id. Kooninkatsina kachina Havasupai Komantsi, KumantsiKomantsi, A kachina; social Comanche Kowako Koro’sta Koshari, Koshari, hano Paiyakyamu, Chukuwai-upkia KowakoKowako Kowaka Kowako Kowako Kachina, Kowako Kachina Takawe-e Kowako Koroasta, Korosta Koroasta, Kona Taha-um, Konin Kachina, Konin Kalampa Komanchi Komanchi Mana Kachin’ Konin Kachina, Konin Kachina,Supai Kachin’ Konin Supai Mana, Mana Kachin’ Komanchi Source Name DMNS Name Dictionary Name Dictionary Definition Source Source

66 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 67 otes N Aka Ta’chûktĭ Sha’lako Celebration Sha’lako Powamu Chuchkut (Clowns) or or (Clowns) Chuchkut almost Non-kachinas; dance every Hopi Powamu Kachina return Kachina Naash’naiya Powamu Powamu Line Dancer, sometimes sometimes LineDancer, instead Kachina Niman of Hemis Insect and Reptile and Reptile Insect Sosoyohim Kachinas or Kachinum Ceremony Association in chorus and sing and sing chorus in First on Zuni in Mesa Patki ClanPatki Solstice Winter Clan/Tribe Clan/Tribe Association Turkey A Katcína Cock, hen Mud HeadMud Zuni; appear From Rabbit distributors Black Natacka Black White Natacka White Colored Heheya;Colored accompanied by Taha- Heheya uncle um; also Sikya form Heheya Colored Assasin Assasin Colored Kachina Fly Definition Stephen Stephen 1936 Stephen Stephen 1936 Fewkes 1903 Voth Voth 1905 Fewkes Fewkes 1903 Wright Wright 1977 Stephen Stephen 1936 Stephen Stephen 1936 Fewkes Fewkes 1903 Wright Wright 1977 Stephen 1936 Fewkes 1903 Wright Wright 1977 Wright Wright 1977 id. id. id. “Mudhead” kachina; syn “Mudhead” Kómayawsi Second Mesa kachina Second Mesa None found None Kooyemsi Kooyemsi None found None Kooyemsi None found None Kooyemsi Qöqlö found None None found None None found None found None None found None None found None Koyemsi Koyona Koyĭ’mse Koyemsi Koyimsi Koyimsi (Ta’chûktĭ) taka, Koyona mana Kóyemsi Koyemsi Kücha’ Aña’kchina Kücha’ Koyemsi Koyemsi Küküĭle kachinaKüküĭle Koklo Natacka Kumbi Kürwan’ Kumbi Nataska Kumbi Natacka Kutca Kuwan Heheya Kuwan Kuwan Kokopelli Kuwan Source Name DMNS Name Dictionary Name Dictionary Definition Source Source

68 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 69 otes N More or less the same the less or More Koyemsi; as Toson accompa- form this nies ogres warning them village make to food One of six sisters in in of six sisters One kachina duck Powamu Sha’lako procession Sha’lako Nasha’bki Powa’mû, Powamu Soyaluna Repeat dances; or Kiva (bird Kachinum Chiro kachinas) Soyaluna Side Dancer in in Side Dancer Soyohim dances; Popkot or Animals Serpent Water Horned Celebration or (Clowns) Chuchkut Bean Non-kachinas; Dance Ceremony Association Clan/Tribe Clan/Tribe Association The colored The colored bean dance mudhead Eagle Eagle katcina Eagle katcina Eagle Kachina Hawk White maiden White Wolf Kachina Wolf Wolf Mocking Kachina Mocking Big horn on head- on horn Big dress North old man North Definition Wright Wright 1977 Stephen Stephen 1936 Stephen 1936 Fewkes 1903 Fewkes 1903 Wright 1977 1903 Stephen Stephen 1936 Wright Wright 1977 Stephen 1936 Wright Wright 1977 Voth Voth 1905 Voth 1905 Wright 1977 Voth Voth 1905 Chicken Hawk; a runner kachina a runner Hawk; Chicken Fewkes maiden] syn. Qötsamana maiden] [striped-nose]; syn. (nickname) syn. (nickname) [striped-nose]; Lápuqtö None found None Kiisa None found None found None None found None Kwikwilyaqa found None A kachina; of an imitator role Kisa Kwa kachinaKwa KachinaKwa Kwaakatsina KachinaKwa Kwaakatsina Eagle kachina Kwaakatsina id. id. Kuwan Powamu Powamu Kuwan Koyemsi Kwabü’hkwiya Kwánitaka Taka Kwasai Kwayo Kwa’hü Kwahu Kwahu KachinaKwahu Kachina Kwa Kwániita Kwaakatsina id. Kwecha’mana Nuvakchin-mana Nuvakatsinmana A kachina; [snow-kachina- Kweo KachinaKweo kachina Wolf Kwe’wüüh KwèwkatsinaKwikwilyaka kachina Wolf kachina Wolf wuhtaka Kwinác Kwèwkatsina id. Source Name DMNS Name Dictionary Name Dictionary Definition Source Source

68 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 69 otes N Looked different in Looked different two appearances; Kachinum Chiro (bird kachinas) Wet running kachina kachina running Wet gouge to pretending eyesout of overtaken Shoyo’him kachina Shoyo’him Wawash Kachinum, Kachinum, Wawash kachina runner Danced in Water Water Danced in Mesa First on Serpent of century, turn at Lineon in Dance then Second 1965 in Powamu Solstice Winter Powa’mû Powa’mû Insect and Reptile and Reptile Insect Sosoyohim Kachinas or Kachinum (Ankwanti) Palulukonti Ceremony Association patron of Agave of Agave patron Society Asa Clan (Tewan)Asa Clan Pamurti Clan/Tribe Clan/Tribe Association Dung Carrier Dung Parrot Kachina Parrot Hail kachinaHail Supernatural kachina Flute Dragonfly kachina Named from his from Named song Woman Toad for name Another sun the Calako, god. men; Masked carry effigies of Serpent Great Racer Snake Racer Snake Kachina Bull-snake Definition Wright Wright 1977 Wright Wright 1977 Voth Voth 1905 Fewkes 1903 Wright Wright 1977 Stephen 1936 Stephen 1936 Stephen Stephen 1936 Fewkes Fewkes 1903 Stephen 1936 Voth 1905 Fewkes 1903 1977 Voth 1905 hand:over] Kwitanono’a found None [excrement-RDP- A kachina None found None None found None None found None None found None found None None found None None found None None found None found None found None Lölöqangwkatsina [bullsnake-kachina] A kachina Wright Lölöqangwkatsina id. Kwitanonoa Kachina Kyash Lapukti Lā*nang Katcína Lā*nang Lemo’wa kachina Lemo’wa Lemowa Le’na Le’totobĭ Macibol Loiica Loi’sa Wuhti Machak Lölökong Kachina Lölökong Lölöokong Source Name DMNS Name Dictionary Name Dictionary Definition Source Source

70 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 71 otes N Opposite of allOpposite living do things – may reverse things in fires through Dances pits; and cooking outside appear may season at kachina Oraibi Borrowed from from Borrowed suggests Zuni, old woman” “salt – but – Malokätsik very different Hopi in meaning Wears headgear of Wears women’s Mamzrau, society of (origin name) May appear off season appear May Horned Water Serpent Serpent Water Horned Celebration Powamu Horned Water Serpent Serpent Water Horned Celebration Pamurti Powamu Niman Powa’mû, Mucaiasti (Buffalo Mucaiasti Dance) Ceremony Association Wuya of Masau’u of Masau’u Wuya Clan 1920, said be to but Zuni from looks Navajo Clan/Tribe Clan/Tribe Association God from Sikyatki God Sikyatki from Pueblo Earth god – surface and underworld Death Kachina Kachina Death Girl; accompanies as rasping Masau’u kachina Aña’kchina, Hokya’ – their Ta’hamû uncle Drab hawk Drab katcina Telavai kachina Cloud Skeleton No English transla- No tion Definition Stephen Stephen 1936 Fewkes Fewkes 1903 Wright Wright 1977 Wright Wright 1977 Stephen 1936 Fewkes Fewkes 1903 Fewkes 1903 Stephen 1936 Fewkes Fewkes 1903 Voth Voth 1905 Wright Wright 1977 id. id. id. A kachina; syn. maama’lot, A kachina; syn. maama’lot, maama’lom id. id. A spirit being, lord of the Fourth being,A spirit Fourth of the lord god of life and death; World, Clan; Kookop of the totem the in the dead living personifies world spirit None found None Masawkatsina, Masawkatsina, Màasawkatsina found None None found None Masawkatsina, Masawkatsina, Màasaw Masawkatsina, Masawkatsina, Màasaw None found None Masawkatsina, Masawkatsina, Màasaw Masao Malo kachinaMalo kachinaMalo Ma’lo Ma’lo Masha’n, Masha’n, Mashankachina, Masha’nta, Masha’ntaka Masau’wû, Masau’Masau’wû, Masao Kachin- Masau’u Mana Macikwayo Masauu Masau’u Masao Malo Ma’lo Malo katsinaMalo Kachina Marao kachina Malo Ma’lo Másahwuu Masao Source Name DMNS Name Dictionary Name Dictionary Definition Source Source

70 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 71 otes N Matya is runner form form is runner Matya Taka of Sivu-i-kil Duck “During kachina, from Shipau’lovi” also Lomayestewa said Mongwa also Lomayestewa said Mongwa songs Sings hunting Third Mesa,on not Third First fertility Female Wawash Kachinum, Kachinum, Wawash kachina runner Powamu Serpent Water Horned Celebration Horned Powa’mû; Serpent Water Celebration (bird Kachinum Chiro kachinas) Powamu Soyaluna night ceremo- Powamu Kachinas nies; Hunter Kachinum Mahk or Powamu Winter Solstice Solstice Winter Soyol ceremony, Third Third Soyol ceremony, only Mesa Ceremony Association Clan/Tribe Clan/Tribe Association Hand Kachina, Hand Mark Hand Kachina, Pot- Man Carrier Kachina Owl Owl Owl woman Bee Bee kachina owl Owl Spruce or kachina Owl Horned Great Kachina; warrior disciplines clowns Owl Horned Great Woman Skeleton Woman Woman Skeleton (grandmother to Skeleton) Masauu-bringing Masauu-bringing katcinas Death fly kachina Death Definition Wright Wright 1977 Fewkes 1903 Fewkes 1903 Fewkes 1903 1903 Stephen 1936 1936 Wright 1977 Wright 1977 Voth Voth 1905 Fewkes Fewkes 1903 1936 Wright Wright 1977 Wright 1977 kachina]; syn.kachina]; Sivu’ikwiwtaqa id. id. Great-horned owl kachina owl Great-horned Stephen id. woman] kachina] Matyawkatsina [place:hands:on- A kachina Mongwu Mongwu None found None MomoMomokatsina, [bee-kachina] A kachina MomoMomokatsina, id. Fewkes Mongwu Mongwu WùutiMong [owl- kachina A Second Mesa Maswikkatsina id. Mastopkatsina [Màasaw-fly-kachina] A kachina Stephen MastopkatsinaMaswikkatsina id. [Màasaw-bring:along- A kachina Mongwa Mongwa Matya, Malatsmo, Matya, Malatsmo, Malachpeta, Sivu-i-kil Matyso, Taka Más Wuhti Más Momo Mo’mona Mo’mo, Salab’moñMoñ, Mongwa Mongwu Kachina Mongwa Monwu Monwu Mong’ Wuhti wuqtiMonwu Mongwa Wuuti wùuti Mong id. Maswik katcinas Maswik Mastop Mastop Maswik Source Name DMNS Name Dictionary Name Dictionary Definition Source Source

72 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 73 otes Shoyo’him kachina Shoyo’him N Not to be to confused Not Buffalo White with social dancer Guard Of the Nata’sh kyamû Nata’sh Of the Plaza Dance with with Dance Plaza Kachinas;Mixed Popkot or Animals Palulukonti (Ankwanti) Palulukonti Palulukonti (Ankwanti) Palulukonti With Mana as Line Mana With alone or in Dancer dances;Mixed Plant Tusak Kachinas or Kachinum Powa’mû Kachina return Kachina Ceremony Association Originally based messen- Navajo on ger and called Old Kachina; Navajo Zuni by borrowed borrowed then back and called Kachina Cat Clan/Tribe Clan/Tribe Association Buffalo Kachina The dishevelled kachina Cat Kachina or or Kachina Cat Old Style Navajo Kachina; some- calledtimes Black Kachina Cat Buffalo maid Buffalo Buffalo youth A Katcína; god and of growth germination Bean Kachina; a Rügan Kachina One of six sisters in in of six sisters One Duck kachina Buffalo kachina Moon kachina Moon Definition 1977 Wright Wright 1977 Wright Wright 1977 Wright Wright 1977 Fewkes Fewkes 1903 Fewkes Fewkes 1903 Voth Voth 1905 Wright 1977 Stephen Stephen 1936 Stephen 1936 Stephen Stephen 1936 Wright 1977 Stephen 1936 Wright Wright 1977 kachina] Buffalo dance in girl (performer Buffalo social dance) A Hopi the kachina; [buffalo-kachina] syn.kachina]; Taatawkyaskatsina Mosayurkatsina [buffalo-kachina] A kachina Wright None found None None found None Mots’inkatsina [dishevelled:hair- A kachina None found None None found None None found None None found None None found None Muy’ingwkatsina id. None found None Muy’ingwkatsina [germination:spirit- A kachina Mosayurmana Mosay- Mosayurmana urkatsina None found None (related) Mosairu Mosairu Kachina Mosairu Monongya Mösa Kachina Mösa Motsin Mucaias mana Mucaias Mucaias taka Mucaias Muzribi Kachina Muzribi Müpi’sona, Müpi’sona, Mapi’sona Müishiwa’ata Mū*yingwa Naho’ĭle’chiwa Muyingwa Müshai’zrümaiden Buffalo kachina Muyao Source Name DMNS Name Dictionary Name Dictionary Definition Source Source

72 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 73 otes Represents planet Represents meteor calledor Star Chasing So’yokma’na = So’yokma’na ma’na; Nata’shka = Soyo’kwu’qti grandmother; = “their Na’amû father” black; Their father, white father, their Nakya’cho = silent = silent Nakya’cho Dance, or Sakti Sakti or Dance, past from kachina times: climbed poles from and swung trees N Powa’mû, Nasha’bki, Nasha’bki, Powa’mû, Serpent Water Horned Celebration Powamu Powamu Powamu Pamuya as AkushPamuya Reportedly Ladder Powamu Ceremony Association Tewa, Sichomovi Sichomovi Tewa, groups and Walpi word Hopi apply apply Hopi word Natackas to Natacka: eastern eastern Natacka: Zuni Pueblos, Clan/Tribe Clan/Tribe Association Chasing Star or or Star Chasing Kachina Meteor Na’amû Kwümbi, Kwümbi, Na’amû Küĕcha’, Na’amû Müpi’sona, Kwünbi, Hehe’ya Father of Child and Hahai’yiwuqti Cha’veyo Their sistersTheir Soyok:Keresan The silent warrior, warrior, The silent warrior Shalako (probably belongs or Dawn generic to kachinas Morning – almost identical Talavai-i) to Resembles Dawn Kachina kachinaSilent Soyokos Male Badger Clan monsters Definition Wright Wright 1977 Stephen Stephen 1936 Wright 1977 Fewkes Fewkes 1903 Stephen 1936 Fewkes Fewkes 1903 Wright Wright 1977 Fewkes 1903 Stephen 1936 Fewkes 1903 id. id. id. id. “Black ogre”“Black kachina None found None Nata’aska Nata’aska Nata’aska Nata’aska Nata’aska None found None Nata-aska (??) Nata-aska (??) Na-uikuitaqua Nangasohu Nangasohu Kachina Nata’shkyamu Chaveyo Nataska Chaveyo Natacka naamuNatacka Chaveyo Nata’shka Chaveyo Nanatacka Nanatacka Natacka civaamu, mana, Soyok mana Nanatacka tatakti Nanatacka Nakaichop, AkushNakaichop, Kachina Nakaichop Nakyatsopkatsina kachina Copulate NakaitcopNakya’cho Kachina Nakaichop Nakyatsopkatsina Kachina Nakaichop id. Nakyatsopkatsina id. Source Name DMNS Name Dictionary Name Dictionary Definition Source Source

74 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 75 otes pattern on mask on pattern Sister Navuk’chin’ Navuk’chin’ Sister Mana Catch him and him Catch object he wrestle his from carries hand;includes group Hehe’ya of San Lives top on Moun- Francisco tains; replenishes snow with springs or Also a rasping Rügan Kachina N Plaza and Kiva dances and Kiva Plaza from comes Name (Ankwanti) Palulukonti Powamu Mixed dances; Plant dances;Mixed Plant Tusak Kachinas or Kachinum Kachinas or Plant Kachinum Tusak Wawash Kachinum, Kachinum, Wawash kachina runner Powamu Wet running kachina running Wet Kachina return at at return Kachina Sichomovi Sosoyohim Kachinum; ceremonies many in Niman Kachina returnKachina wuhti O’mauüh Ceremony Association 1940s on Third Third 1940s on Santo from Mesa Domingo Harvest Dancers Recent import import Recent Rio Grande from Clan/Tribe Clan/Tribe Association He and his sister and his sister He Navajo; like dress grind corn Mother Prickly Pear Leaf Pear Prickly Kachina Peeping Out Man Man Out Peeping Kachina) Corn (A Swaying Man, a Man, Swaying kachina corn sister His You” Strips “He Snow katcina; from katcina; from Snow Hano Thrower kachina Thrower Descriptive verb verb Descriptive chasing maidens for personator Girl, Kachina Snow Kachina White Girl Snow Kachina Snow Dilapidated Dilapidated woman kachina Snow Katcína Snow Definition Fewkes Fewkes 1903 Fewkes Fewkes 1903 Wright Wright 1977 Wright Wright 1977 Wright Wright 1977 Voth 1905 Wright 1977 Fewkes Fewkes 1903 Stephen Stephen 1936 Stephen Stephen 1936 Wright 1977 Wright Wright 1977 Stephen Stephen 1936 1905 Long hair kachina hair Long maiden]; syn. Qötsamana maiden]; id. A kachina [snow-kachina]A kachina Voth None found None None found None None found None None found None None found None found None None found None None found None None found None None found None Nuvaktsina Nuvaktsina Ang-ak-china Angaktsina Nuvakchin-mana Nuvakatsinmana [snow-kachina- A kachina Natacka wuqti, wuqti, Natacka Soyok wuqti Navaho Anya Anya Navaho (+mana) katcina Navuk’china Na-ui-kui Taka Na-ui-kui Novantsi-tsiloaka Nayaiya Taka Nayaiya Wuhti Nayā*ngap Nucak Ñüi’tiwa Ñüi’tüya’ni Nükü’sh wuhti Nükü’sh Nuvak’china Nuvak’chin’ Köcha Mana, Mana Kachin’ Nūva Katcína Nūva Source Name DMNS Name Dictionary Name Dictionary Definition Source Source

74 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 75 otes Aka Nükü’sh Aka Nükü’sh wuhti, kachina kachina dilapidated woman now virtually virtually now unknown Drums for thunder, thunder, for Drums lightning carries sticks; drenches clowns Owa kachina: but harmless usually serious cause can like problems and fire smallpox angry;when dried as girdle worn yucca potterysaid make to hot fires Not a Sosoyok’t ogre a Sosoyok’t Not Married or single; or Married is Girl Harvest the speak- not, strictly ing, spirit a katsina N Kachina return, from from return, Kachina Wikwa’lobi Sosoyohim Kachinum of use, out Fallen Water Serpent Celebra- Serpent Water tion; Shoyo’hĭm Powamu Account of them of them Account infrequently appearing specialfor circum- stances Powa’mû Powamu Palulukonti (Ankwanti) Palulukonti Pachavu, or tribal initia- tribal or Pachavu, rites tion Ceremony Association Clan/Tribe Clan/Tribe Association Cloud woman Cloud Cloud Kachina;Cloud clouds in represents general Cloud kachina Cloud katcina Telavai Make coal and fire coal and fire Make mountains in Stone devouring devouring Stone kachina The mad or stone stone or mad The kachina eater Beats on people’s people’s on Beats doors Harvest Girl;Harvest society woman food brings who to shrine Definition Stephen Stephen 1936 Wright Wright 1977 Stephen Stephen 1936 Wright 1977 Fewkes 1903 Stephen Stephen 1936 Stephen Stephen 1936 Wright Wright 1977 Fewkes Fewkes 1903 Wright Wright 1977 Wright 1977 None found None None found None None found None None found None Tukwunàgwkatsina kachina Thunderhead None found None None found None None found None None found None None found None None found None choma O’mauüh wuhti O’mauüh Omau-u Kachina Omau-u Owa O’mauwû Ongchomo Omg- Tukwunag, Owaka Owa’ñazrozro Owanga-Zrozro Ownozrozro Pachavuin Mana Pachavuin Pachavu hu Pachavu Source Name DMNS Name Dictionary Name Dictionary Definition Source Source

76 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 77 otes Has several varia- Has tions Grotesque in in Grotesque kachina Shoyo’him Palhik often often Palhik other confused with two; because first assame they look the secondtihu; because associa- of butterfly treat Hopi tion; says and Palhik’ Shalako syn.manas carved often Not as tihu See Powa’müri See Powa’müri kachina Pashĭñpü = wet Pashĭñpü N Powamu Powamu Second on and Pachavu Hunter Mesas; Third and warrior Kachina Plant Kachinas or Kachinas or Plant Kachinum Tusak Wawash Kachinum, Kachinum, Wawash kachina runner Mamzrau Initiation Initiation Mamzrau Dance in form Ceremonial in form kachina kivas, dances; and Kiva Mixed and Reptile Insect Sosoyohim Kachinas or Kachinum (Ankwanti) Palulukonti Palulukonti (Ankwanti) Palulukonti Summer ceremony at at ceremony Summer Acoma; at celebrated Sichomovi Ceremony Association Clan/Tribe Clan/Tribe Association Red-Tailed Hawk; Hawk; Red-Tailed Kachina Chief Red Hawk Red Hawk Cocklebur Cocklebur Kachina; two runner varieties, and dancer Red Runner Kilt Very ancient Hopi ancient Very Katcína Red Hawk Water Drink- Water Girl ing Kachina (Butterfly Girl, Girl), Shalako Girl Butterfly Water Serpent or or Serpent Water Serpent Plumed Kachina Serpent Great Twin brother to to brother Twin hoya Puukon Wet running running Wet kachina Definition Wright Wright 1977 Fewkes Fewkes 1903 Wright Wright 1977 Wright Wright 1977 Stephen Stephen 1936 1905 Wright Wright 1977 Wright Wright 1977 Fewkes 1903 Fewkes Fewkes 1903 Stephen Stephen 1936 Stephen Stephen 1936 [water-bullsnake] None found None None found None None found None None found None Paalölöqangw Serpent; Deity of water Water Paalölöqangw found None id. None found None None found None Pachok’china Palakwayo kachina Poli Palavitkuna Plakwaykatsina id. Palakwayo Palakwayo kachina Poli Plakwaykatsina id. Paihi’shato Hopi Paihi’shato Palhik’ Mana, Mana, Palhik’ Mana, Shalako Mana Poli Palákway KatcínaPalákway kachina Poli Plakwaykatsina [red-hawk-kachina] A kachina Voth Palölökong Palulukon hoya Paluna Pa’müiya Pa’shiwawash Source Name DMNS Name Dictionary Name Dictionary Definition Source Source

76 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 77 otes Three forms: Hopi Hopi forms: Three duck,duck, Zuni and Wukokötö Tasap) (resembles = duck; Pa’wikya of all uncle kachina in San Francisco Francisco San in Mountains N Powa’mû Powamu Soyaluna Kachinum Chiro (bird appears kachinas); alone dance or group in Horned Powa’mû; Serpent Water Celebration dances on Mixed Mesa First Powamu Powamu Soyaluna Runner; Mesa First Kachinas or Plant Kachinum Tusak Ceremony Association Zuni although Zuni it is say Hopi some theirs Clan/Tribe Clan/Tribe Association Field kachina Field Duck Duck Kachina Duck kachina Duck Quail Three-Horned Three-Horned Kachina Snipe A rain deity Snipe Squash Kachina; for wuya or Chief Clan Pumpkin god sun Zuni Zuni; same name Pamurti Ice kachinaIce society Horn Solstice Winter ice caves Lives in Definition Stephen Stephen 1936 Fewkes Fewkes 1903 Wright 1977 Stephen 1936 Fewkes Fewkes 1903 Fewkes Fewkes 1903 Wright Wright 1977 Fewkes Fewkes 1903 Voth 1905 Stephen Stephen 1936 Fewkes Fewkes 1903 1977 1903 Stephen Stephen 1936 id. A kachina; Pawtiwa Zuni Fewkes None found None None found None None found None None found None found None None found None Pawtiwa Paatangkatsina [cucurbit-kachina] A kachina found None Wright Pawtiwa Pawik kachinaPawik Pawikkatsina id. kachinaPawik Pawikkatsina id. Pawik kachinaPawik Pawikkatsina Duck kachina Pash kachina Pash Patszro Pawik Pawik’china kachina Pawik Pawi’kkachina, PawikkatsinaPa’wikachina ala, Pahaila Payik’ id. Pawik Patszro Paváyoyk*ashi Patszro Pautiwa Patung Kachina Patung Patü’shüñüla kachina Pautiwa Source Name DMNS Name Dictionary Name Dictionary Definition Source Source

78 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 79 otes Mask in Horn kiva Horn in Mask Figurine in Goat in Figurine kiva Have been called Have clowns, grotesques, and comics; also Wuhti Piptu Represented as Represented for stands dog but all domesticated animals Mana Pahlik Not although look falsely names similar, make to combined Mana Polik it more relate Hopi and butterfly to than corn ripened Pueblo Jemez N Powa’mû Powa’mû Shoyo’hĭm kachina Shoyo’hĭm Chuchkut (Clowns) or or (Clowns) Chuchkut Non-kachinas Painted on Niman alter alter Niman on Painted cloth and Reptile Insect Sosoyohim Kachinas or Kachinum and Reptile Insect Sosoyohim Kachinas or Kachinum dances Plaza Ceremony Association She belonged to Clan Kachina Kachina (Tewa) Kachina Jemez rather than than rather Jemez Zuni Clan/Tribe Clan/Tribe Association Pig kachina, a Pig kachina Hehe’ya Caricature; not Caricature; kachina; ad-lib current on humor topics Pets kachina Pets Butterfly Girl; Butterfly Butterfly in female Social Dance man Man, Butterfly Social Butterfly in Kachina Dance Straps of three One of women warrior Tewa early Zuni Ripened Corn Ripened Corn Zuni Kachina Butterfly Hemis Zuni or Kachina Butterfly Definition Stephen Stephen 1936 Stephen Stephen 1936 Stephen Stephen 1936 Wright Wright 1977 Stephen Stephen 1936 Wright Wright 1977 Wright 1977 Voth Voth 1905 Wright 1977 Stephen 1936 Stephen 1936 Wright Wright 1977 Butterfly dancers Butterfly id. None found None None found None None found None None found None None found None None found None found None None found None found None Polìit Polìit found None Payü’ta Pesru’m Picho’ti Piptuka Po’komat kachina, Po’komat Po’koma Pohaha Poha’ha Piqösha Tewa Poha’ha Poli Mana Poli Taka Poli Sio Hemis Poli Kachina Source Name DMNS Name Dictionary Name Dictionary Definition Source Source

78 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 79 otes Hühüwa kachina kachina Hühüwa uncle, = their chief father, Sun = Hahai’yiwuhti mother See Wupa’mo Called Pa’mü’iya Called Pa’mü’iya kachina; called Zuni by Haha’uh is another There same with kachina in nothing but name common N Kachina return, return, Kachina kachina Shoyo’hĭm Powamu Powa’mû and Reptile Insect Sosoyohim Kachinas or Kachinum Line Dance or Mixed Mixed Line or Dance Dance; or Animals Popkot Kachinum, Wawash kachina runner Duck kachina (Ankwanti) Palulukonti (Ankwanti) Palulukonti Ceremony Association Clan/Tribe Clan/Tribe Association Dog kachina Unmasked men men Unmasked of last day from powamu Butterfly Scorpion Kachina, Stick aka Throwing a runner Man, Throwing Stick Stick Throwing Man Mountain Sheep Mountain Kachina Katcína Circle Definition Stephen Stephen 1936 Stephen Stephen 1936 Fewkes 1903 Stephen Stephen 1936 Voth 1905 Wright 1977 Wright Wright 1977 Wright Wright 1977 1977 Voth 1905 1936 Fewkes 1903 Fewkes 1903 Dog kachina] butterfly dance, A kachina dance, A kachina butterfly [butterfly-kachina] his brother Palöngawhoya his brother his brother Palöngawhoya his brother None found None Pòoko Powamuykatsina type A kachina [Powamuy- Powamuykatsina id. found None Pöqangwhoya Ref. Pöqangwhoya both and to found None PongoktsinaPongoktsina [form:circle-kachina] A kachina Wright id. Pöqàngwkatsina [Pööqangw-kachina] A kachina Pöqàngwkatsina Stephen Pöqangwhoya id. Ref. Pöqangwhoya both and to Poko Polik mana, Poli taka mana, Poli Polik Polìikatsina Polimana, the dances in who Maiden Puchkofmok’ Puchkofmok’ Taka Po’pkotü, Po’pkotü, Pokkachina, Po’ko Pokwuhti, Powa’mo Powamu Powa’müri kachina Pookonghoya Pówul Taka Puckkofmok Pong Kachina Pong Katcína Póngo Pü’ükoñ katcina Puukon hoya Puukon Source Name DMNS Name Dictionary Name Dictionary Definition Source Source

80 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 81 otes Reportedly very old, although Wright old not in 1977 says – thinks collections changedappearance continued and name See Moñ Tewa kachina kachina Tewa adopted by to pertains Hopi; Owa’kûlhiwĭmkya; yucca, in lives whips and willow with yucca N Pamuya dances on First First dances on Pamuya Mesa Powamu guard on Powamu Mesa Third Powamu Insect and Reptile and Reptile Insect Sosoyohim Kachinas or Kachinum Sha’lako Only at Powa’mû, Shoyo’hĭm Shoyo’hĭm Powa’mû, kachina Ceremony Association Borrowed from from Borrowed along Zuni Zuni other with Shalako; came Asa Clan with they started when Sichomovi Wuya of Snake of Snake Wuya Clan Clan/Tribe Clan/Tribe Association Blue Whipper Whipper Blue kachina A Katcína (carrying (carrying A Katcína food) Ear Corn White Maiden of RainZuni Priest North the Owl Yucca old man Yucca No English No snake translation; kachina; chief First on kachina Mesa Definition Wright Wright 1977 Voth Voth 1905 Voth 1905 Wright 1977 Stephen Stephen 1936 Fewkes Fewkes 1903 Stephen Stephen 1936 Stephen Stephen 1936 Wright Wright 1977 Wright 1977 Second Mesa kachina Second Mesa hold:in:mouth] None found None None found None found None None found None Qöqlö Mongwu None found None Siikyàatsantaqa A kachina; [intestine- None found None None found None (Lomayestewa) Sakwa Hu Sakwa Qötcá-Awats- Mana or Saiastasana Saiastasa Salab’moñ Qöoqöqlöm kachina Koklo Salab Monwu Mongwa Samo’a wu’htaka Samo’a Shai’ashtasha Saviki, Chanu Chanu Saviki, Kachina Saviki Source Name DMNS Name Dictionary Name Dictionary Definition Source Source

80 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 81 otes spread out in the the in out spread of flowers; form associated with Salymobia of Zuni with Identified To’konaka; Shotok to according Diety, Colton and Shoya’l kachina = two kachinama’na fourth dance on who night; see Au’halani Zuni personage Zuni and sister Brother at lives Na’wisa, Kishyu’ba N Sha’lako celebrationSha’lako v. is = Si’fhìkni Serpent Water Nasha’bki Celebration, SolsticeWinter Shoya’l Ta’ka return, Kachina Serpent Water Horned Niman Celebration, kachina Shoyo’hĭm Horned Water Serpent Serpent Water Horned Celebration Ceremony Association Bow Clan;Bow Oraíbi Wūwūchim Bear Reed Bow Clan;Bow Oraíbi Wūwūchim Clan/Tribe Clan/Tribe Association Named for flower flower for Named design side of on mask kachina star War handedLeft kachina Youth and maiden and maiden Youth dance outside who of last day on Solstice Winter ceremony kachina, All kinds world four at living quarters Hopi Sha’lako Hopi in of six sisters One Duck kachina Definition Voth Voth 1905 Stephen 1936 Stephen 1936 Stephen 1936 Wright Wright 1977 1936 1936 Stephen Stephen 1936 Stephen 1936 Stephen 1936 Stephen 1936 Wright Wright 1977 Voth Voth 1905 Powamuy ceremony procession; ceremony Powamuy frame and a lightning has bullroarer id. id. id. Shalako, a kind of kachina [from [from of kachina a kind Shalako, Sha’lako] Zuni None found None found None Sa’lako found None Soyàlkatsina A kachina; kachina solstice Soyohimkatsin(am) Stephen mixed kachinas All kinds, found None Stephen found None Sa’lako Sa’lako Sa’lako Sotuqnang-u Sootukwnangw the in appears who A kachina Shalako Sháwiki katcína Sháwiki Shi’phikini Sip-ikne Sho’tokwinûñüh, Sho’tokwinûñüh, Sho’tokünûñwû Shalako TakaShalako Shalako Shiwa’ata kachina Shoya’l Shoyo’hĭm, Soyo’hĭm Shumaikoli (Tewa) Shumaikoli (Walpi) Shüya’ñevü Suy-ang-e-vif Suyang’ephoya kachina Left-handed Sha’lako, Sa’lako, Sa’lako, Sha’lako, Salakkachina ManaShalako Shalako Sháalako katcínaSháalako Shalako Source Name DMNS Name Dictionary Name Dictionary Definition Source Source

82 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 83 otes Tihu confused with confused with Tihu Hornet or Tasap Kachinas Appears with with Appears rarely Sosoyok’t Probably came at at came Probably as other same time kachinas Zuni See Masha’n oger helpers Main See Aña’kchina N Sosoyohim Yotam Sosoyohim Yotam Kachinum Powa’mû, from from Powa’mû, Nasha’bki Sometimes in Niman in Sometimes from Powa’mû, Tewa, from Sichomovi, Serpent Water Horned Celebration Procession Bean Dance Kachina Mixed or Dance Pamurti Pamuya; Mesa First Kachinas or Plant Kachinum Tusak Second Mesa Ceremony Association Zuni Hemis as inter- Hemis Hopi; by preted Hemishikwe Zuni in Kachina Zuni name name Zuni often Nawisa, called this Clan/Tribe Clan/Tribe Association Zuni Duck kachina Zuni Powa’mû Zuni kachina Zuni Kachina;Zuni Zuni represents people, not from them Zuni Hum’is Hum’is Zuni kachina Zuni hemis hemis Zuni — uncle, Whipper to side dancer, or Sio Hemis Yellow Cipikne Yellow HemisZuni of form Zuni Yellow Heheya Yellow Flower kachina Flower Speckled Zuni Kachina Corn The one with the with one The face painted yellow Definition Stephen Stephen 1936 Stephen 1936 1977 Stephen Stephen 1936 1977 Wright 1977 Fewkes Fewkes 1903 Wright 1977 Wright Wright 1977 Wright 1977 1936 Stephen 1936 1977 Voth Voth 1905 A kachina [Zuni-kachina]A kachina Wright maternal:uncle-their] None found None mouth] A kachina [flower-kachina]A kachina Stephen kachina] None found None None found None Si’oktsina Si’ohu’katsina [Zuni-Hu’-kachina] A kachina Si’ohemistaha’am Wright [Zuni-Hemis- A kachina None found None None found None Siikyàatsantaqa [intestine-hold-in- A kachina Sìikatsina found None Si’o’angaktsinaSi’o’avatshoya [Zuni-long:hair- A kachina [Zuni-speckled:corn] A kachina Wright Sio Powa’mû Sio Pawi’kkachina Siok’china Sio Hüm’is Kachina Sio Hemis Si’ohemiskatsina Hu Sio Hemis id. Sio Hemis Taha-um Sikya CipikneSikya Sip-ikne Sikya Heheya Sikya Sio Hemis Kachina Sio Hemis Si’ohemiskatsina kachina Hemis Zuni Sikyachan’Taka Si’hü Sik*ápku Sio Aña’kchina Sio Avachhoya Source Name DMNS Name Dictionary Name Dictionary Definition Source Source

82 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 83 otes See Ava’chhoya, See Ava’chhoya, Hu’hiyan Hunting gear is Hunting reversed blossoms of all blossoms vegetation; Po’pinki his refrain Tewa; in to’to” is “si’toto Gradually becomingGradually “Hopi”; more from comes name name original Zuni Salimopaiyakya and character- physical snout of long istic (Talaimochovi) Came as group Came kachinas of four 1850, very around became Zuni-like, Hopi more Badger clansman Zuni; from brought and Hahai’yiwuhti their are Eo’toto and father; mother as Ha’tikyaiya; at like kachina Niman Zuni N Hunter Kachinas or Kachinas or Hunter Kachinum Mahk Shoyo’hĭm kachinaShoyo’hĭm = flower Si’hü Pamuya and others on on and others Pamuya all mesas Sha’lako Powa’mû, celebration Ceremony Association Derived from from Derived or Hualapai Chemehuevi Tobacco Clan Tobacco Zuni Zuni kachina kachina Zuni separate now but personage Clan/Tribe Clan/Tribe Association Left-Handed Left-Handed Kachina Flower kachinaFlower Belongs to Consists of four of four Consists brothers Zuni Warrior Warrior Zuni kachina Zuni Shalako Shalako Zuni from Adapted Definition Stephen Stephen 1936 Wright Wright 1977 Voth Voth 1905 Wright Wright 1977 Wright Wright 1977 1936 Stephen Stephen 1936 Wright Wright 1977 1977 A kachina; the plural refers to to A kachina; refers plural the all “Zuni that type kachinas” Shalako; the syn. accompany Kokosorhoya Kokosori, A kachina [flower-kachina]A kachina Stephen id. A kachina; Shalako Zuni Wright Sólàawitsi None found None Söhönasomtaqa id. Söhönasomtaqa A kachina Sìikatsina None found None Sip-ikne So’lawichi Sohu Söhö*ncomtaka Söhö*ncomtaka Katcína Sohonasomtaka Siyangephoya Suy-ang-e-vif Suyang-ephoya kachina Left-handed Si’toto Sio Sha’lako Sio Shalako Si’osa’lako Sipikne, Talamopaiyakya, Mopaiyakya, Talaimochovi, Salimbiye, Salimopia, Salimopaiyakya Sio Shalako Sio Shalako Si’osa’lako Source Name DMNS Name Dictionary Name Dictionary Definition Source Source

84 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 85 otes Lizard and snake Lizard and snake Sand to apply names come because Clan sand from Grandmother to to Grandmother named Nata’shka; wail: drawn-out for “soyoko’-u-u-u” One form sometimes sometimes form One called Laguna Gambler not been to Had in over Mesa Third 70 years ated by religious by ated elders; kachian form mixed dances;in Hopi Christianized God with equate N Powamu Powa’mû Plaza dances; Plant dances;Plaza Plant Tusak Kachinas or Kachinum late in return to First Mesa December; Third solstice only (other elsewhere) kachinas Sosoyohim Kachinum Deity person- form Animals or Popkot or Animals Soyaluna Powa’mû Ceremony Association Brought by Bátki Bátki by Brought clans and Sand Brought to Oraíbi to Brought Bear Clan by Santo Domingo or Santo Laguna of Bear A wuya Clan Powamu Clan/Tribe Clan/Tribe Association Fencing with with Fencing Tcosbuci Soyo’k woman Soyo’k Heart of the Sky Sky of the Heart God; sky, controls symbolwarrior; is star morning Deer Kachina Deer Kachina Sun god katsina Sun return or Solstice kachina Laguna Corn Laguna Corn Kachina; two varieties Grandmother Grandmother Hehea’s woman; grandmother Spider woman Spider Old woman, Old woman, grandmother Definition Fewkes Fewkes 1903 Stephen Stephen 1936 Voth Voth 1905 Voth Voth 1905 Wright Wright 1977 Wright Wright 1977 1903 Wright 1977 Wright Wright 1977 Fewkes Fewkes 1903 Voth Voth 1905 Stephen Stephen 1936 Voth 1905 Powamuy ceremony procession; ceremony Powamuy frame and a lightning has bullroarer id. id. Old woman; shortOld woman; for old spider Kòokyangwso’wùuti, [grandmother-woman] woman id. None found None Soyàlkatsina id. None found None Soyàlkatsina id. None found None SoyàlkatsinaSoyàlkatsina A kachina; kachina solstice Fewkes id. So’wùuti So’wùuti So’wùuti So’wùuti Soyan epSoyok kachina Suy-ang-e-vif Suyang-ephoya kachina Left-handed Soyál katcína Sowi-ing Kachina Sowi-ing Soyál katcína Sotuknangu Sotuqnang-u Sootukwnangw Taka Sotung the in appears who A kachina Soyal kachina, Ahulani Soyal kachina So wuqti Só Wuhti So’owuqti or or So’owuqti Yo’hozrûkwu’qti So Wuhti Source Name DMNS Name Dictionary Name Dictionary Definition Source Source

84 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 85 otes children to eat on on eat to children by Mesa, stands First while Soyok’Mana Seconddoes on this Mesa; Atosle (related) more Soyok- to similar Second on wuhti First on than Mesa Mesa Sho’yoko Nata’shka of Tewa Colton said runner said runner Colton 1977’s Wright but kiva say sources dancer; mesa maybe difference N Powamu; First Mesa First Powamu; food Demands or Powa’mû Powamu Horned Water Serpent Serpent Water Horned Celebration Powa’mû Sumaikoli Palulukonti; Ceremony Insect and Reptile and Reptile Insect Sosoyohim Kachinas or Kachinum Pamurti Shoyo’hĭm Ceremony Association Associated with with Associated Curing Tewa Society Clan/Tribe Clan/Tribe Association Ogre woman from Soyok derived Awatobi Show similarities similarities Show and sun Masauu to gods Soyok maid Cricket Kachina Cricket Blind Their uncle Their Rabbit kachina Definition Wright Wright 1977 Stephen 1936 1903 Fewkes Fewkes 1903 Stephen Stephen 1936 Wright 1977 Wright Wright 1977 Stephen Stephen 1936 Fewkes Fewkes 1903 Stephen Stephen 1936 A kachina; admonishes bad to as ogre referred children; often kachina id. A kachina id. So’yoko So’yoko So’yokwùuti found None [So’yoko-woman] A kachina Fewkes None found None So’yokmana So’yokmana found None None found None None found None Soyoko, Soyoko, Soyok’wuhti Soyo’kwu’qti Soyok wuqti Sumaikoli Susöpa Kachina Susöpa So’yokma’na, So’yokma’na, Soyo’kma’na Soyok’ Mana Sumai’koli, Somai’kol Taamu Tab kachina Tab Source Name DMNS Name Dictionary Name Dictionary Definition Source Source

86 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 87 otes Name spelled with spelled with Name Mesa Third p on Secondand f on (dialectical Mesa difference) See Koyĭ’mse Also rasping or or Also rasping Rügan kachina N Kachina return, at at return, Kachina Horned Powa’mû, Cel- Serpent Water duck during ebration, kachina Powamu Sosoyohim Yotam Sosoyohim Yotam Kachinum Winter Solstice, Solstice, Winter return, kachina Horned Powa’mû, Celebra- Serpent Water etc. Sha’lako, tion, Mucaiasti (Buffalo Mucaiasti Dance) Accompanies other other Accompanies Soyoko; Hunter Mahk Kachinas or Kachinum Bean Dance dressed like like dressed BeanDance kachinas morning other kachina Shoyo’hĭm Ceremony Association Navajo Navajo Zuni Koye’mshi Zuni Clan/Tribe Clan/Tribe Association Telavai katcina Telavai Navajo kachina kachina Navajo from Adopted Navajo Kachina; Navajo of epitomization also Tasap Navajo; Tasap Yebichai, Mösa, Naastadji, etc. Nihiyo, Black Ogre’s Uncle Ogre’s Black Mud headsMud for term Hopi Early Morning Early Morning Kachina,Singer aka kachina silent kachina Dawn Singers Lightning Racer Long- Girl, Yellow Kachina Haired Girl Definition Fewkes Fewkes 1903 Stephen Stephen 1936 Fewkes Fewkes 1903 Wright Wright 1977 Wright Wright 1977 Stephen Stephen 1936 Wright Wright 1977 Stephen 1936 Voth 1905 Voth Voth 1905 Voth Voth 1905 Wright 1977 kachinas (hekachinas side the dances on making performance, during song the for iconic gestures message) has lightning sticks on head on sticks lightning has [lightning-long:hair-kachina] None found None None found None None found None None found None Tasapkatsina of Navajo role Grandfather None found None None found None None found None Talwip’angaktsina origin that of Zuni A kachina Tasaf kachinaTasaf Tasapkatsina id. Tacab Tacab katcina Tacab Ta’shab Taha-um Soyoko Taha-um Ta’chûktü, Ta’chûktü, Ta’chûktĭ, (pl.), Ta’tachûktĭ Tatashuktimûh Tasap Kachina Tasap Táo Takursh Mana, Mana, Takursh Mana Angak’chin’ Táho Talavai KachinaTalavai kachina Talavai Tala’vaiyi TalavaykatsinaTálwipiki kachina Morning kachina Talavai Talavaykatsina id. Source Name DMNS Name Dictionary Name Dictionary Definition Source Source

86 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 87 otes Humorous rather rather Humorous serious than One form resembles resembles form One on and found Tasap Second and Third form other Mesas, First on not special kachina N Sosoyohim Yotam Sosoyohim Yotam Kachinum Chuchkut (Clowns) or or (Clowns) Chuchkut Non-kachinas Powa’mû Insect and Reptile and Reptile Insect Sosoyohim Kachinas or Kachinum DanceMixed diety but Important Powamu Ceremony Association system Navajo Yeibichai Yeibichai Navajo Ceremony Navajo Navajo Danced by Tewa at at Tewa Danced by Oraibi Asa, Tcakwaina Asa, Tcakwaina (Tewan); Clan in represented descen- by Zuni of women dants while stayed who to went others Tusayan Clan/Tribe Clan/Tribe Association His motherHis clan Matriarchal Navajo Clown Navajo Navajo Talking Talking Navajo God Grandfather Navajo Kachina Kachina Navajo Girl; performs of mannerisms woman Navajo Hornet Kachina; Hornet two varieties Kachina;Sun a diety uncle Their Singers Ball head-a Katcína Soyok Unknown Female Male Definition Fewkes Fewkes 1903 Wright Wright 1977 Wright Wright 1977 Wright Wright 1977 Wright Wright 1977 Stephen 1936 Wright 1977 Fewkes 1903 Voth Voth 1905 Voth 1905 Fewkes 1903 Fewkes 1903 Fewkes Fewkes 1903 the Navajo kachinas [Navajo- kachinas Navajo the kachina-maiden] Yellowjacket kachina Yellowjacket Taaha’am A kachina None found None None found None None found None found None Tasapkatsinmana accompanies that A kachina None found None Taatangaya found None None found None found None found None Tsaatsa’kwaynam Tasavu Tasap Yeibichai Yeibichai Tasap Kwa-um Tcakwaina yuadtaTcakwaina Chakwaina Yu’um Tsa’kwaynamuy mother Ysa’kwayna’s Tatangya Kachina Tatangya Kachina Tawa Tasap Kachina’ Kachina’ Tasap Mana Tatciqtö Ta’tûñaiya Tatangaya taamu Tcakwaina Tátaok*am Tcabaiyo mana Tcakwaina Tcakwaina Chakwaina or Tsa’kwayna Source Name DMNS Name Dictionary Name Dictionary Definition Source Source

88 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 89 otes N Palulukonti (Ankwanti) Palulukonti Palulukonti (Ankwanti) Palulukonti (Ankwanti) Palulukonti (Ankwanti) Palulukonti (Ankwanti) Palulukonti Pamurti Powamu (Ankwanti) Palulukonti Powamu Powamu Powamu (Wawash) Running kachina Sosoyohim Yotam Kachinum Ceremony Association Pakab ClanPakab (Ankwanti) Palulukonti Tcakwaina, Asa Tcakwaina, are Clan; katcinas clan ancients not person- Father not because ated clan of their kachina or Represents from derived Pueblos eastern Clan/Tribe Clan/Tribe Association Tcakwainas, their their Tcakwainas, sister elder Tcakwainas, their their Tcakwainas, mother Tcakwainas, maids Tcakwainas, (sisters) Instructive person- Instructive age Tcakwainas, their their Tcakwainas, uncle males Tcakwainas, (brothers) god Fire Derived from from Derived tribe, Yuman Walapai Rattlesnake of many One katcinas horned Mudhead clown in in clown Mudhead group tunwup who Katcinas sprouts distribute dawn at Wasp Hair kachinaHair Laguna, Santo shearer for Tewa Domingo Definition 1903 Fewkes Fewkes 1903 Fewkes Fewkes 1903 Fewkes Fewkes 1903 Fewkes Fewkes 1903 Fewkes 1903 Fewkes 1903 Fewkes Fewkes 1903 Voth 1905 Fewkes 1903 Fewkes Fewkes 1903 Fewkes 1903 Fewkes Fewkes 1903 Stephen Stephen 1936 Wright 1977 Tsa’kwayna’s older sister older Tsa’kwayna’s Fewkes Rattlesnake Qööqu’am None found None None found None None found None None found None None found None None found None found None ChakwainaChakwaina Tsa’kwaynamuy found None ChakwainaChakwaina found None Chakwaina found None Yu’um Tsa’kwaynamuy mother Ysa’kwayna’s Snake kachinaSnake Tsuu’a Talavai kachinaTalavai Talavaykatsina kachina Morning Tcatcakwaina Tcatcakwaina kokoiamu Tcatcakwaina (= mamantu manas) Tcanau Tcatcakwaina Tcatcakwaina taamu Tcatcakwaina tataki Tcatcakwaina yuamu Tcolawitze Cholawitze found None Tcukubot Tcosbuci Tcūa Tehabi Telavai Tetanaya Tĭbie’lan, Poh Tĭbie’lan, Poh okowa Tiwenu Source Name DMNS Name Dictionary Name Dictionary Definition Source Source

88 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 89 otes Now popular doll Now cornmeal; Taste beanalso deliver and presents sprouts end at children to – falling of Powamu kachina Dawn into category N Powamu Soyaluna as Line dances, Pachavu occasional guard Serpent Water Horned Celebration Powamu Kiva and Soyohim Kiva asdances, or a runner; (bird Kachinum Chiro kachinas) Kachinum, Wawash kachina runner Chuchkut (Clowns) or or (Clowns) Chuchkut Non-kachinas Ceremony Association Bow Clan;Bow Oraíbi Wūwūchim Clan/Tribe Clan/Tribe Association Hummingbird Hummingbird cornmeal Sweet or mudhead tasting ogre Mudhead Mountain Lion Mountain kachina kachina Parrot Hummingbird jumpers Fire Chili Kachina Hummingbird Hummingbird Kachina Hopi Clown; very Clown; Hopi ritualized play, performance Wren Definition Fewkes Fewkes 1903 Fewkes 1903 Voth 1905 Wright 1977 Wright Wright 1977 Stephen 1936 1977 Voth Voth 1905 Voth 1905 Wright 1977 Wright Wright 1977 Wright Wright 1977 Wright 1977 Voth Voth 1905 id. id. kachina] id. Hummingbird Canyon Wren Canyon None found None found None Tòotsa None found None Tòotsa TohòokatsinaTohòokatsina [mountain:lion- A kachina Tokotskatsina id. [wildcat-kachina] A kachina Wright found None None found None Tòotsa Tòotsa found None Tawa Koyung Koyung Tawa Kachina, To-Cha Tawa Koyung Koyung Tawa Kachina, To-Cha To-cha Tongík katcína Tongík Koyemsi Toson Totca Kachina Tsil Totca Toho Toho’ Tokoch Töváchochyanik* am Tsuku Tocha KachinaTocha To-cha Tóhcha Tsitoto Tū*chvo Turposkwa Tuposkwa Source Name DMNS Name Dictionary Name Dictionary Definition Source Source

90 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 91 otes Appearance varies varies Appearance slightly among mesas; be may aspect of another Sotuknangu Sons of Tü’mash Sons N Act out folktale folktale out Act and man blind about paralyzed in man Dance;Mixed Hunter Mahk Kachinas or Kachinum Sosoyohim Kachinum, Soyohim dances Sosoyohim Kachinum; ceremony Shalako Hopi only Powamu O’lopau’ki, Tewa Powa’mû Powa’mû Winter Solstice, Solstice, Winter Powa’mü Powamu Sha’lako Powamu Soyaluna Powamu Ceremony Association Bow Clan;Bow Oraíbi Wūwūchim Danced by Tewa at at Tewa Danced by Oraibi Introduced from from Introduced Zuni Clan/Tribe Clan/Tribe Association Paralyzed Kachina Mudhead and the Cloud Cumulus Kachina; represents deluges of rain Cloud Cumulus Girl;Kachina sister of Tukwinong Tunwup’s mother Tunwup’s Their uncle Their Two child floggers; Two men Bird Santa Domingo Santa kachina Definition Wright Wright 1977 Wright 1977 Voth 1905 Wright 1977 Fewkes Fewkes 1903 Stephen Stephen 1936 Stephen 1936 Wright Wright 1977 Wright 1977 Stephen 1936 Fewkes Fewkes 1903 Fewkes Fewkes 1903 Fewkes Fewkes 1903 Fewkes 1903 Stephen Stephen 1936 Canyon Wren Canyon id. None found None found None None found None None found None found None None found None found None None found None None found None None found None None found None Tukwunag Tukwunàgwkatsina id. Tuhavi and Tuhavi Koyemsi Mana Tukwinong Tukwinong Tukwunag Tukwunang Tukwunàgwkatsinakatcína kachina Thunderhead Tumas Tümash Tüma’ü Tungwup Tungwup Taha-um Tüñwüp Tüñwüb, Tumoala Tunwup taamu Tunwup Tunwup tatakti Tunwup TurpockwaTurpockwa TurposkwaTürwi Turposkwa Tuposkwa Turposkwa Source Name DMNS Name Dictionary Name Dictionary Definition Source Source

90 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 91 otes Began when man Began man when save to killed cow village famine from times Spanish during Also means unmar- Also means of ried uncle youth; kachina Heheya to Möna Kachina of Kachina Möna to Mesa Third Glossary: pit’küĭna N Hunter Kachinas or Kachinas or Hunter Kachinum Mahk Wawash Kachinum, Kachinum, Wawash kachina runner Niman Sosoyohim Kachinum related Functionally Ceremony Association Clan/Tribe Clan/Tribe Association Crazy Rattle Rattle Crazy Kachina; variant of Sikyachantaka or in guts (flowers snow) the Crazy Rattle Rattle Crazy Kachina his call by Named Thunder Making-Thunder Making-Thunder Kachina War chief of War Powa’mü eyes painted Square Earth or Sand of kachina, spirit sweet corn; female of counterpart Müriyĭñwû The watcher The Rattlesnake Sand Definition Wright Wright 1977 Wright Wright 1977 Stephen 1936 Voth Voth 1905 Wright 1977 Wright Wright 1977 Stephen Stephen 1936 Stephen 1936 Stephen 1936 Voth Voth 1905 Voth 1905 role of maternal uncle of the of the uncle of maternal role dancing kachinas, Kuwanhehey’a and along line of the front the in side the None found None None found None None found None None found None None found None found None None found None None found None Heheya’s UncleHeheya’s Taaha’am Hehey’amuy the takes who A kachina Tuskaipaya Tuskaipaya Kachina Tuskaipaya Tuskaipaya Kachina Ursisimu Tüuqti Tü’wakchina Tütüm’bisha Tüvo’kĭnpibush Umū*kpi Umtoinaqua Tukwunàgwkatsina id. Tuwá-Tcua Umtoinaka Umtoinaqua Tukwunàgwkatsina kachina Thunderhead Tū*walahka Source Name DMNS Name Dictionary Name Dictionary Definition Source Source

92 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 93 otes Navajo have similar similar have Navajo or Hush-yei figure: may Chaschin-yei; from come have Navajo yeĭ or Chaschĭn’ yeĭ chaschĭn Hush , vacas Spanish “cows“ Tĭbie’lan and Tewa Wane’ni Also a black version Also a black version faceand a blue still exists N Tewa Running kachina Running Tewa call Navajo Horned Water Serpent Serpent Water Horned Celebration Popkot or Animals from comes Name Niman during Sha’lako, run; = to Wasiki Powamu, First and First Powamu, Second Mesas Mucaiasti (Buffalo Mucaiasti Dance) Kachina return, at at return, Kachina Powa’mû return Kachina Ceremony Association Tewa; appears appears Tewa; Koyemsi, with Hano at clowns Hano Man around around Man Hano of century turn Clan/Tribe Clan/Tribe Association s hoot” ’ Cactus kachina Cactus Apache cry; from Named “typical Navajo kachina Running kachina Running Hano Cactus Cactus Hano Kachina Cow KachinaCow by Introduced Buzzard OgreWhite or Nataska white Big horn Katcína Katcína horn Big kachina Old man Big skeleton Big Definition Stephen Stephen 1936 Voth Voth 1905 Stephen 1936 Stephen Stephen 1936 1977 Wright Wright 1977 Wright 1977 Voth 1905 Wright 1977 Fewkes Fewkes 1903 Stephen Stephen 1936 Voth 1905 Stephen 1936 Voth Voth 1905 who customarily comes in the the in comes customarily who challengeraces to males spring plaza the in None found None None found None None found None found None None found None Wawarkatsina types) various (of kachina Any found None None found None None found None None found None Wupa’alkatsina Long-horned kachina None found None Osokchina Ōsõökatsina id. Osokchina Ōsõökatsina A kachina; Ōsõö = cholla cactus Wright U’wa Üshĕ Útsaamu Wicóko Wiharu Wakas Kachina Kachina Wakas Wa’wash Wawarus We-u-u Üshe Woe katcina Woe Wuhtak kachina Wuhtak Wo’he kachina Wo’he Wopákal Katcína Katcína Wopákal Wupa-ala Wokómáauwuu Source Name DMNS Name Dictionary Name Dictionary Definition Source Source

92 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 93 otes Cures by striking striking by Cures whip people with = long, Wu’pa = mouth; Mo’ata chief of all kachina Sayatasha Wuko’küĭtkachina, Wuko’küĭtkachina, Wupa’mo N Powa’mü Powa’mü (Ankwanti) Palulukonti Pen’dete, Powa’mü, Serpent Water Horned Shoyo’him Celebration, kachina Powa’mü, Pen’dete, Pen’dete, Powa’mü, Serpent Water Horned Celebration Powa’mü, Pen’detePowa’mü, See Powamu Ceremony Association Badger Clan Sha’lako Powa’mü, Zuni to Correspond Shüño’povĭ Clan/Tribe Clan/Tribe Association Long mouth Long Jemez kachina Jemez (sun) HighBig Sky god Long-billed kachina; both guard and chief Big head kachina head kachina Big Big EarsBig kachina Badger Clan kachina Big kachina Big Head Big Variety of duck of duck Variety kachina Definition Stephen Stephen 1936 Stephen Stephen 1936 Fewkes 1903 Wright 1977 Stephen Stephen 1936 Wright Wright 1977 Stephen 1936 Stephen 1936 Wright Wright 1977 Stephen Stephen 1936 Wright 1977 Fewkes 1903 Stephen Stephen 1936 id. A kachina; [long-mouth- syn.kachina]; Wuyaqqötö id. None found None found None Wuyaqqötö Wupa’alkatsina Wupa’alkatsina id. Wuyaqqötö syn. Wupamo’katsi Wuyaqqötö found None Wukoqàlkatsina Wukoqàlkatsina id. Wupa’alkatsina Long-horned kachina Wukoqàlkatsina kachina forehead Big found None Wupomo kachinaWupomo syn. Wupamo’katsi Wokoqala Würwüryomo Wü’rwü’ryomo, Wü’rwü’ryom, Wü’rwiyomo, Wü’rwĭyomo, Wü’ryo, Wöwöyom, Wü’rwü’rwiyomo Wupak’kachina Wupa-ala WupamauWupamo kachina Wupamo syn. Wupamo’katsina; kachina Wupamo Wupa’mo, kachina Powa’mo Wuyaqqötö Nakava Wupa kachina Wuko kachinaWuko Wukoqoto found None Wuko’küĭt kachina Wukokokti Wuyak-ku-ita Wuyaqqötö Wupa-ala Wupa-ala Wukokala Wokoqala ktyük- Wuko’ kachina Source Name DMNS Name Dictionary Name Dictionary Definition Source Source

94 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 95 otes Most typical guardMost belt, engrav- On (Wu’yaka ing taiowaadta) Their grandfather Ta’shab Tewa with 1936: 381) (Stephen N Powamu Powamu Pamurti with Bean Dance, Powamu at Soyoko Mesa, Water First on on Ceremony Serpent Mesa Third Horned Powa’mü, Serpent Water Celebration Powa’mü Serpent Water Horned Celebration Ceremony Association Hano Clan/Tribe Clan/Tribe Association Mockingbird See Soyo’kwu’qti chief war Kachina Oraibi at See kachinwuhti god sun Older face Broad Mockingbird Resembles skeleton kachina Navajo Broad-faced Broad-faced kachina head kachina Broad Head Big Snow-bringing Hano woman; supernatural Definition Fewkes Fewkes 1903 Stephen Stephen 1936 Wright 1977 Stephen 1936 Stephen Stephen 1936 Fewkes 1903 Stephen 1936 Voth 1905 Voth 1905 Stephen 1936 1977 Stephen 1936 Voth 1905 Fewkes 1903 id. id. Mockingbird kachina Mockingbird A kachina with a large with headA kachina Wright id. id. shortOld woman; for old spider Kòokyangwso’wùuti, [grandmother-woman] woman Yàapa None found None found None None found None found None found None So’wùuti Yàapa Wupamo’katsina Wupamo’katsina syn. Wuyaqqötö; Wupamo’katsina So’wùuti Yo-we/priest killer killer Yo-we/priest found None Yapa Yapa Yowe kachinaYo’we killer Yo-we/priest found None Wuwuyomo Yaupa bĭchai Ye’ Ye, Wuti’ kachina Wuti’ taiowa Wu’yak Yáhponcha Yo’hozrûkwu’qti Wuyak-kuita Wuyak-ku-ita syn. Wuyaqqötö; kü’ĭtaWu’yak Wuyak-ku-itaWuyákqötö syn. Wuyaqqötö; Yáhpa wuqti Yohozro Source Name DMNS Name Dictionary Name Dictionary Definition Source Source

94 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 95 otes Goes with Ta’chûktü Goes Ta’chûktü with is not of them but N Kachina return, return, Kachina Horned Powa’mû, Serpent Water Celebration Solstice Winter Ceremony Ceremony Association On Third Mesa, Third On on doesappear not Mesa First Clan/Tribe Clan/Tribe Association Apache kachina Apache Definition Stephen Stephen 1936 Stephen Stephen 1936 Stephen 1936 None found None None found None found None Yü’che, To’che To’che Yü’che, kachina Zöoqöqlöm kachina Zrü’ztiomochobo Source Name DMNS Name Dictionary Name Dictionary Definition Source Source

96 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Rethinking Hopi Katsina Tithu and Museum Language Systems

Hopi Katsina Tihu Collection from Denver Museum of Nature & Science This plates section contains the current Hopi katsina tihu collection at the Denver Museum of Nature & Science. Several dozen additional katsina tithu are not included here because they are sacred or inappropriate to show to non-initiated people. The images are organized alphabetically by the Hopi Dictionary name, and if there is no name, then by the name given by Lee Wayne Lomayestewa or the DMNS catalogue record name. Also included are catalogue record names, the object identification number, the Colton typology number (if known), and a definition and/or remarks.

K: EY

HDN: Hopi Dictionary Name LWL: Lee Wayne Lomayestewa Name CAT: Catalogue Record Name NUM: Object ID Number CLT: Colton Typology Number DEF: Hopi Dictionary Definition and/or Remarks from LWL

Denver Museum of Nature & Science Annals | No. 2, April 2011 97 Maxson et al.

HDN: Aaya HDN: Aaya LWL: Aya LWL: Aya CAT: Aya CAT: Aya NUM: AC.2630 NUM: AC.2631 CLT: No.28 CLT: No.28 DEF: A rattle DEF: A rattle

HDN: Aaya HDN: Angakatsina LWL: Aya LWL: Ang-ak-china CAT: Aya CAT: Ang-ak-china NUM: AC.2645 NUM: AC.1164 CLT: No.48 CLT: No.127 DEF: A rattle DEF: Long Hair Katsina

HDN: Angakatsina HDN: Angwushahay’i LWL: Ang-ak-china / LWL: Angwusi (Crow) Long hair Katsina CAT: Nata-aska CAT: Ang-ak-china NUM: AC.404 NUM: AC.7555 CLT: No.13 CLT: No.127 DEF: A katsina DEF: Long Hair considered a tokotswùuti Katsina (wildcat woman) because she encourages the Whipper Katsinas; she is Whipper Katsinas’ mother; differs from Crow Mother in having eyes

98 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Rethinking Hopi Katsina Tithu and Museum Language Systems

HDN: HDN: Angwusnasomtaqa Angwusnasomtaqa LWL: LWL: Angwusna- Angwusnasomtaqa somtaqa / Crow Mother CAT: Angwusnasomtaqa CAT: NUM: AC.4379 Angwusnasomtaqa CLT: No.12 NUM: AC.4410 DEF: Crow Mother CLT: No.12 Katsina DEF: Crow Mother Katsina

HDN: HDN: Avatshoya Angwusnasomtaqa LWL: Corn Dancer LWL: CAT: Avachhoya Angwusnasomtaqa NUM: AC.8951 CAT: CLT: No.122 Angwusnasomtaqa DEF: A katsina NUM: AC.5019 [speckled: Corn-Katsina] CLT: No.12 DEF: Crow Mother Katsina

HDN: Avatshoya LWL: Spotted Corn CAT: Spotted Corn NUM: AN-2004-96.17 CLT: No.122 DEF: A katsina [speckled: Corn-Katsina]

HDN: Avatshoya CLT: No.122 LWL: Avachhoya DEF: A katsina [speckled: CAT: Avachhoya Corn-Katsina] NUM: AC.10657

Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 99 Maxson et al.

HDN: Avatshoya / HDN: None Qa’ökatsina LWL: Chakwaina LWL: Avachhoya / Qa-o CAT: Chakwaina CAT: Avachhoya / Qa-o NUM: AC.553 NUM: AC.6215 CLT: No.160 CLT: No.122 DEF: None DEF: Corn Katsina [speckled: Corn-Katsina]

HDN: None HDN: None LWL: Cholawitze LWL: Not confirmed CAT: Cholawitze CAT: Cradle Kachina NUM: A1187.11 NUM: AC.6489B CLT: No.151 CLT: None DEF: None DEF: None

HDN: Haano HDN: Hahay’iwùuti Tsukuwimkya LWL: Hahai-i Wuuti LWL: Hano CAT: Hahai-i Wuuti Chukwai-upkia NUM: AC.2633 CAT: Hano CLT: No.44 Chukwai-upkia DEF: A female katsina NUM: AC.4827 who represents the ideal characteristics of CLT: No.60 womanhood; the first DEF: Tewa person from katsina tihu that a girl Hano village (Haano) who receives is of Hahay’i is a member of Clown Society [clown-initiated: member] (Tsukuymikya)

100 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Rethinking Hopi Katsina Tithu and Museum Language Systems

HDN: Hahay’iwùuti HDN: Hahay’iwùuti LWL: Hahai-i Wuuti LWL: Hahai-i Wuuti CAT: Hahai-i Wuuti CAT: Hahai-i Wuuti NUM: AC.2636 NUM: AC.4417 CLT: No.44 CLT: No.44 DEF: A female katsina who DEF: A female katsina represents the ideal characteristics who represents the ideal of womanhood; the first katsina characteristics of woman- tihu that a girl receives is of hood; the first katsina tihu Hahay’i’ that a girl receives is of Hahay’i’

HDN: Hahay’iwùuti HDN: Hakto LWL: Hahai-i Wuuti LWL: Hakto CAT: Hahai-i Wuuti CAT: Hakto NUM: AC.8969A NUM: AC.432 CLT: No.44 CLT: No.153 DEF: A female katsina who DEF: One of the represents the ideal charac- Warrior Katsinam in teristics of womanhood; the the Shalako Katsina first katsina tihu that a girl line as performed at receives is of Hahay’i’ Hopi; he carries deer horns in each hand

HDN: Hakto HDN: Hakto LWL: Hakto LWL: Hakto CAT: Hakto CAT: None NUM: AC.4416 NUM: CLT: No.153 AN-2004-92.34 DEF: One of the Warrior CLT: No.153 Katsinam in the Shalako DEF: One of the Katsina line as performed at Warrior Katsinam in Hopi; he carries deer horns the Shalako Katsina in each hand line as performed at Hopi; he carries deer horns in each hand

Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 101 Maxson et al.

HDN: None HDN: Hee’e’e LWL: Not confirmed LWL: Warrior Maiden CAT: Harvest Kachina CAT: He’e e NUM: A1187.12 NUM: A1187.7 CLT: None CLT: No.21 DEF: None DEF: Mother Katsina who leads the Powamuy ceremony katsina procession

HDN: Hee’e’e HDN: LWL: He’e e Hehey’aKatsina / Hehey’a CAT: He’e e NUM: AC.4324 LWL: Heheyah / CLT: No.21 Farmer DEF: Mother Katsina CAT: Lightning who leads the Powamuy Kachina ceremony katsina NUM: A1187.8 procession CLT: No.34 DEF: A katsina

HDN: Hehey’aKatsina / HDN: Hehey’a Hehey’aKatsina / Hehey’a LWL: Heheyah CAT: Heheya LWL: Heheya / NUM: AC.427 Lightning Katsina CLT: No.34 CAT: Heheya / DEF: A katsina Lightning Kachina NUM: AC.4407 CLT: No.34 DEF: A katsina

102 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Rethinking Hopi Katsina Tithu and Museum Language Systems

HDN: HDN: Hehey’amuy Hehey’aKatsina / Taaha’am Hehey’a LWL: Heheya’s Uncle LWL: Heheya / CAT: Heheya’s Uncle Farmer NUM: AC.2648 CAT: Heheya CLT: No.36 NUM: AC.8977 DEF: A katsina CLT: No.34 who takes the role of maternal uncle of DEF: A katsina the Kuwanhehey’a Katsinam, dancing in the front of the line and along the side

HDN: Hehey’amuy HDN: Hemiskatsina Taaha’am LWL: Hemis Katsina LWL: Heheya’s Uncle CAT: Hemis Kachina CAT: Heheya’s Uncle NUM: AC.6217 NUM: AC.6220 CLT: No.132 CLT: No.36 DEF: A katsina who DEF: A katsina appears only as a Niman who takes the role Katsina at certain villages of maternal uncle of the Kuwanhehey’a Katsinam, dancing in the front of the line and along the side

HDN: Hemiskatsina HDN: Hemiskatsina / LWL: Hemis Katsina Nimànkatsina CAT: Hemis Kachina LWL: Hemis Kachina / NUM: AC.8189 Niman CLT: No.132 CAT: Hemis Kachina DEF: A katsina who appears NUM: AC.4397 only as a Niman Katsina at CLT: No.132 certain villages DEF: A katsina who appears only as a Niman Katsina at certain villages

Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 103 Maxson et al.

HDN: Hemiskatsina / HDN: Hemiskatsinmana Nimànkatsina LWL: Hemis Kachin-mana LWL: Hemis Kachina / CAT: Hemis Kachin-mana Niman NUM: A391.2 CAT: Hemis Kachina CLT: No. 133 NUM: AC.4405 DEF: A katsina who dances CLT: No.132 with the Hemis Katsinam and makes rasping sounds DEF: A katsina who appears only as a Niman Katsina at certain villages

HDN: Hemiskatsinmana HDN: Hiilili LWL: Hemis Kachin-mana LWL: Hilili CAT: Hemis CAT: Hilili Kachina-mana NUM: A662.4 NUM: AC.2632 CLT: No.185 CLT: No.133 DEF: Whipper Katsina DEF: A katsina who dances with the Hemis Katsinam and makes rasping sounds

HDN: Hiilili HDN: Hiilili LWL: Hilili LWL: Hilili CAT: Hilili CAT: Hilili NUM: A1187.6 NUM: AC.422 CLT: No.185 CLT: No.185 DEF: Whipper Katsina DEF: Whipper Katsina

104 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Rethinking Hopi Katsina Tithu and Museum Language Systems

HDN: Hiilili HDN: Hiilili LWL: Hilili LWL: Hilili CAT: Hilili CAT: Hilili NUM: AC.2665 NUM: AC.4115 CLT: No.185 CLT: No.185 DEF: Whipper Katsina DEF: Whipper Katsina

HDN: Hiilili HDN: Hiilili LWL: Hilili LWL: Hilili CAT: Hilili CAT: Hilili NUM: AC.4368 NUM: AC.4409 CLT: No.185 CLT: No.185 DEF: Whipper DEF: Whipper Katsina Katsina

HDN: None HDN: None LWL: Hishab Katsina LWL: Hololo / rattle CAT: Hololo CAT: Hishab Kachina NUM: AC.2644 / rattle CLT: No.103 NUM: A1702.2 DEF: None CLT: No.193 DEF: None

Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 105 Maxson et al.

HDN: Hömsona HDN: Hömsona LWL: Hemsona LWL: Hemsona CAT: Hemsona CAT: Hemsona NUM: AC.4408 NUM: AC.7560 CLT: No.51 CLT: No.51 DEF: A Runner DEF: A Runner Katsina [hair-craver] Katsina [hair-craver]

HDN: Honànkatsina HDN: Honànkatsina LWL: Honan Katsina LWL: Honan Katsina CAT: Honan Kachina CAT: Honan Kachina NUM: A1187.13 NUM: A1526.40 CLT: No.89 CLT: No.89 DEF: Badger Katsina DEF: Badger Katsina

HDN: Honànkatsina HDN: Honànkatsina LWL: Honan Katsina LWL: Honan Katsina CAT: Honan Kachina CAT: Honan Kachina NUM: AC.2660 NUM: AC.4373 CLT: No.89 CLT: No.89 DEF: Badger Katsina DEF: Badger Katsina

106 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Rethinking Hopi Katsina Tithu and Museum Language Systems

HDN: Honkatsina HDN: Hòo’e LWL: Hon Katsina LWL: Ho-e CAT: Hon Kachina CAT: Ho-e NUM: A1187.9 NUM: AC.4118 CLT: No.87 CLT: None DEF: Bear Katsina DEF: A katsina

HDN: Hoohòomana HDN: Hooli LWL: Hoho Mana LWL: Hole CAT: Hoho Mana CAT: Qaletaqa NUM: AC.2635 NUM: A1521.1 CLT: No.156 CLT: None DEF: A katsina DEF: Dragonfly Katsina

HDN: Hoote HDN: Hoote LWL: Ho-o-te LWL: Ho-te CAT: Ho-o-te CAT: Ho-te NUM: AC.407 NUM: AC.4395 CLT: No.104 CLT: No.105 DEF: A katsina with DEF: A katsina with hooked hooked side horns, side horns, usually black, with usually black, with a a crescent and star marking crescent and star marking the sides of his face; syn. the sides of his face; syn. Suqömhote Suqömhote

Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 107 Maxson et al.

HDN: Hootsani HDN: Hootsani LWL: Hochani LWL: Hotsani CAT: Hochani CAT: Kwivi Kachina NUM: AC.430 NUM: AC.4367 CLT: No.113 CLT: No.113 DEF: A katsina DEF: A katsina

HDN: Hootsani HDN: Huuhuwa LWL: Hochani LWL: Huhuwa CAT: Hochani CAT: Huhuwa NUM: AC.5536 NUM: AC.4325 CLT: No.113 CLT: No.125 DEF: A katsina DEF: A katsina; he is cross-legged with bushy hair

HDN: Huuhuwa HDN: Káhayla LWL: Huhuwa / LWL: Hunter Choshuhuwa CAT: Kahaila CAT: Huhuwa / NUM: A1187.1 Choshohuwa CLT: No.145 NUM: AC.11608 DEF: Hunter Katsina; syn: CLT: No.125 MaakKatsina, Palanavantaqa DEF: A katsina; he is cross-legged with bushy hair

108 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Rethinking Hopi Katsina Tithu and Museum Language Systems

HDN: Káhayla HDN: Káhayla LWL: Kahaila LWL: Kahaila CAT: Kahaila CAT: Kahaila NUM: AC.433 NUM: AC.4402 CLT: No.145 CLT: No.145 DEF: Hunter Katsina DEF: Hunter Katsina

HDN: Káhayla HDN: Káhayla LWL: Kahaila LWL: Kahaila CAT: Kahaila CAT: Kahaila NUM: AC.4412 NUM: AC.8975 CLT: No.145 CLT: No.145 DEF: Hunter Katsina DEF: Hunter Katsina

HDN: Katsinmana HDN: Katsinmana LWL: Kachin-mana LWL: Kachin-mana CAT: Kachin-mana CAT: Kachin-mana NUM: AC.5532 NUM: AC.5533 CLT: No.133 CLT: No.133 DEF: Katsina Maiden; the DEF: Katsina Maiden; maiden counterpart of the the maiden counterpart Hemis Katsina; can also be of the Hemis Katsina; Katsina Maiden of any type can also be Katsina Maiden of any type

Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 109 Maxson et al.

HDN: Kawàyka’a HDN: Kawàyka’a LWL: Kawaika LWL: Kawaika Katsina Katsina CAT: Kawaika Kachina CAT: Kawaika NUM: AC.4389 Kachina CLT: No.196 NUM: A1703.8 DEF: Laguna Pueblo, CLT: No.196 or, by extension, Acoma or other Keresan person DEF: Laguna Pueblo, or, by extension, Acoma or other Keresan person

HDN: Kìisa HDN: Kokopöl LWL: Kisa LWL: Kokopelli CAT: Kisa CAT: Kokopelli NUM: AC.2639 NUM: AC.2646 CLT: No.72 CLT: No.65 DEF: Chicken hawk; a Runner DEF: Robber Fly Katsina Katsina

HDN: Kokopöl HDN: Kokopöl LWL: Kokopelli LWL: Kokopelli CAT: Kokopelli CAT: Kokopelli NUM: AC.4822 NUM: AC.7695 CLT: No.65 CLT: No.65 DEF: Robber Fly Katsina DEF: Robber Fly Katsina

110 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Rethinking Hopi Katsina Tithu and Museum Language Systems

HDN: Kokopöl HDN: Kokopölmana LWL: Kokopelli LWL: Kokopelmana CAT: Kokopelli CAT: Kokopelmana NUM: AN-2002-140.2 NUM: AC.2647 CLT: No.65 CLT: No.66 DEF: Robber Fly Katsina DEF: Robber Fly Maiden Katsina

HDN: Kokopölmana HDN: Komantsi LWL: Kokopelli Maiden LWL: Comanche CAT: Kokopelli Maiden Katsina NUM: AN-2004-96.18 CAT: Qoia Kachina CLT: No.66 NUM: AC.442 DEF: Robber Fly Maiden CLT: No.112 Katsina DEF: Comanche; a Katsina

HDN: Kòoninkatsina HDN: LWL: Supai Kòoninkatsinmana CAT: Ongchoma LWL: NUM: AC.193 Konin-mana-Katsina CLT: No.143 CAT: Konin Kachina DEF: Havasupai Katsina NUM: A1526.2 CLT: No.143 DEF: A katsina [Havasupai Maiden Katsina]

Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 111 Maxson et al.

HDN: Kóoninkatsinmana HDN: Kooyemsi LWL: Konin kachin-mana LWL: Koyemsi CAT: Konin kachin-mana CAT: Koyemsi NUM: AC.7687 NUM: AC.439 CLT: No.143 CLT: No.59 DEF: A katsina [Havasu- DEF: Mudhead Katsina pai Maiden Katsina]

HDN: Kooyemsi HDN: Kooyemsi LWL: Koyemsi LWL: Koyemsi CAT: Koyemsi CAT: Koyemsi NUM: AC.3345 NUM: AC.5546 CLT: No.59 CLT: No.59 DEF: Mudhead Katsina DEF: Mudhead Katsina

HDN: Kooyemsi HDN: Kooyemsi LWL: Koyemsi LWL: Koyemsi CAT: Koyemsi CAT: Koyemsi NUM: AC.7542 NUM: AC.8972 CLT: No.59 CLT: No.59 DEF: Mudhead Katsina DEF: Mudhead Katsina

112 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Rethinking Hopi Katsina Tithu and Museum Language Systems

HDN: Kowaakokatsina HDN: Koyaala LWL: Kowako LWL: Koyala (at Second CAT: Kowako Mesa) NUM: AC.4374 CAT: Paiyakyamu / CLT: No.82 Hano Chukwai-upkia DEF: Chicken Kastina NUM: AC.4826 CLT: No.60 DEF: Koshare, a northeastern Pueblo type clown; this is a part of the katsina pageantry, but it is not a katsina

HDN: Koyemosmana HDN: Kwaakatsina LWL: Koyemsi Mana LWL: Kwahu Katsina CAT: Koyemsi CAT: Kwa Kachina NUM: AC.4333 NUM: AC.1166 CLT: No.59 CLT: No.71 DEF: Kooyemsi DEF: Eagle Katsina Maiden (Mudhead Katsina)

HDN: Kwaakatsina LWL: Kwahu Katsina CAT: Kwa Kachina NUM: AC.4327 CLT: No.71 DEF: Eagle Katsina

Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 113 Maxson et al.

HDN: Kwaakatsina HDN: Kwaakatsina LWL: Kwahu LWL: Kwahu CAT: Kwa Kachina CAT: Kwa Kachina NUM: AC.6319 NUM: AC.9000 CLT: No.71 CLT: No.71 DEF: Eagle Katsina DEF: Eagle Katsina

HDN: Kwaakatsina HDN: LWL: Eagle? Kwèwkatsina CAT: None LWL: Kweo / Wolf NUM: Katsina AN-2004-96.14 CAT: Wolf CLT: No.71 Kachina DEF: Eagle Katsina NUM: A1703.7 CLT: No.86 DEF: Wolf Katsina

HDN: Kwèwkatsina HDN: LWL: Kweo / Wolf Kwèwkatsina Katsina LWL: Kweo / Wolf CAT: Kweo Katsina NUM: AC.2653 CAT: Kweo CLT: No.86 NUM: AC.6211 DEF: Wolf Katsina CLT: No.86 DEF: Wolf Katsina

114 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Rethinking Hopi Katsina Tithu and Museum Language Systems

HDN: Kwèwkatsina HDN: Kwiivi LWL: Kweo / Wolf LWL: Qui-vee’ Katsina? Katsina CAT: Navuk-china CAT: Kweo NUM: AC.443 NUM: AC.8999 CLT: No.169? CLT: No.86 DEF: Desert plume; a DEF: Wolf Katsina plant with bright yellow flowers

HDN: Kwikwilyaqa HDN: Kwivikatsina LWL: Kwikwilyaqa LWL: Kwivi Katsina CAT: Kwikwilyaqa CAT: Kwivi Kachina NUM: AC.4331 NUM: A1526.4 CLT: No.107 CLT: No.169 DEF: A katsina; he has DEF: Proud Katsina horizontal stripes where the nose otherwise would be; his role is that of an imitator; syn./nickname: Lápuqtö

HDN: Letàykatsina HDN: Ma’lo LWL: Letaiyo LWL: Malo Katsina CAT: Letaiyo CAT: Malo Kachina NUM: A1187.10 NUM: AC.431 CLT: No.261 CLT: No.130 DEF: Fox Katsina DEF: A katsina; syn. Maama’lot or Maama’lom [may not be a Hopi-made tihu]

Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 115 Maxson et al.

HDN: Ma’lo HDN: Ma’lo LWL: Malo Katsina LWL: Malo Katsina CAT: Malo Kachina CAT: Malo Kachina NUM: AC.4372 NUM: AC.4418 CLT: No.130 CLT: No.130 DEF: A katsina; syn. Maama’lot DEF: A katsina; or Maama’lom syn. Maama’lot or Maama’lom

HDN: Manangyakatsina HDN: Masawkatsina / LWL: Manangya Màasaw CAT: Manangya LWL: Masao NUM: AC.5442 CAT: Masao CLT: No.69 NUM: AC.5543 DEF: A katsina [collared: Lizard CLT: No.123/D2 Katsina] var. Manangya DEF: A spirit being, lord of the Fourth world, god of life and death; totem of the Kookop clan; personifies the dead living in the spirit world

HDN: Masawkatsina / Màasaw HDN: None LWL: Masao LWL: Mickey Mouse CAT: Masao CAT: Mickey Mouse NUM: AC.11795 NUM: A548.1 CLT: No.123/D2 CLT: None DEF: A spirit being, lord of the DEF: None Fourth world, god of life and death; totem of the Kookop clan; personifies the dead living in the spirit world

116 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Rethinking Hopi Katsina Tithu and Museum Language Systems

HDN: Mongwu HDN: Mongwu LWL: Mongwu / Owl LWL: Mongwa / Owl CAT: Hotsko CAT: Mongwa NUM: A1526.3 NUM: AC.4378 CLT: No.78 CLT: No.78 DEF: Great-horned Owl DEF: Great-horned Owl Katsina Katsina

HDN: Mong wùuti LWL: Mongwa Wuuti / Owl Girl CAT: Mongwa Wuuti NUM: AC.4377 CLT: No.79 DEF: A Second Mesa katsina; Owl Woman

HDN: Mosayurkatsina LWL: Mosairu Katsina CAT: Mosairu Kachina NUM: AC.11077 CLT: No.93 DEF: A katsina [Buffalo Katsina]

Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 117 Maxson et al.

HDN: Mosayurmana HDN: Nakyatsopkatsina LWL: Buffalo Maiden LWL: Not confirmed CAT: Buffalo Maiden CAT: Nakaichop NUM: AC.4962 Kachina CLT: No.93 NUM: AC.2640 DEF: Buffalo dance girl; CLT: No.46 performer in the Hopi DEF: Copulate Katsina Buffalo Dance, a social dance

HDN: Nata’aska HDN: Na’uykukuyi LWL: Chaveyo LWL: Not confirmed CAT: Chaveyo CAT: Na-uikuitaqua NUM: A1526.32 NUM: AC.5539 CLT: No.29 CLT: No.235 DEF: Black Ogre DEF: To be secretly Katsina peeping out or in

HDN: Navànkatsina HDN: Navànkatsina LWL: Navan Katsina LWL: Navan Katsina / CAT: Navan Kachina velvet shirt NUM: AC.2664 CAT: Navan Kachina CLT: No.171 NUM: AC.6209 DEF: Any katsina CLT: No.171 whose costume includes DEF: Any katsina whose a velvet shirt with costume includes a velvet open sleeves; syn. shirt with open sleeves; Naavantaqua syn. Naavantaqua

118 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Rethinking Hopi Katsina Tithu and Museum Language Systems

HDN: Nimànkatsina / Hemiskatsina LWL: Niman (Home Dancer) CAT: Hemis Kachina / Kachina-mana NUM: AC.446 CLT: No.131 and 133 DEF: A katsina who appears only as a Niman Katsina at certain villages; Hemiskatsinmana: katsina who dances with the Hemis Katsinam and makes rasping sounds

HDN: Nuvakatsinmana HDN: Ösöökatsinaö ´ LWL: Nuvakchin-mana LWL: Osokchina / CAT: Nuvakchin-mana Hana Cactus NUM: AC.7554 CAT: Osokchina / CLT: No.100 Hana Cactus DEF: A katsina [Snow- NUM: AC.4332 Katsina-maiden]; syn. CLT: No.43; see Qötsamana No.204 DEF: A katsina; Ösöö:ö ´ cholla cactus

HDN: Ösöökatsinaö ´ HDN: Paatang Katsina LWL: Not confirmed LWL: Patun Katsina CAT: Hana Cactus CAT: Patun Kachina NUM: AC.7792 NUM: AC.4824 CLT: No.204; see No.43 CLT: No.225 DEF: A katsina; Ösöö:ö ´ cholla DEF: A katsina cactus [squash/pumpkin/ cucurbit-Katsina]

Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 119 Maxson et al.

HDN: Paatang Katsina HDN: Paayi-’ala LWL: Patun Katsina LWL: Pahi-ala CAT: Patun Kachina CAT: Pahi-ala NUM: AC.4825 NUM: AC.2666 CLT: No.225 CLT: No.168 DEF: A katsina [squash/ DEF: Three-horn Katsina pumpkin/cucurbit-Katsina]

HDN: Palakwaykatsina HDN: LWL: Palakway / Red Tail Palhikwmana Hawk LWL: Shalako CAT: Poli Kachina Mana NUM: AC.4419 CAT: Shalako CLT: No.73 Mana DEF: A katsina NUM: AC.2661 [red-hawk-katsina] CLT: No.46 DEF: Shalako Maiden Katsina

HDN: Palhikwmana HDN: LWL: Shalako Mana Pàngwkatsina CAT: Shalako Mana LWL: Pangwu NUM: AC.5541 (Antelope Katsina) CLT: No.118 CAT: Sowi-ing DEF: Shalako Maiden Kachina Katsina NUM: A963.1 CLT: No.92 DEF: Mountain Sheep Katsina

120 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Rethinking Hopi Katsina Tithu and Museum Language Systems

HDN: Pàngwkatsina HDN: Pavatya LWL: Pangwu (Antelope LWL: Tadpole Katsina) CAT: Frog Kachina CAT: Pang Kachina NUM: AC.5401 NUM: AC.424 CLT: None CLT: No.92 DEF: Tadpole; possible DEF: Mountain Sheep Zuni doll Katsina

HDN: Pawikkatsina HDN: Pawikkatsina LWL: Pawik (Duck Katsina) LWL: Pawik (Duck CAT: Pawik Kachina Katsina) NUM: AC.429 CAT: Tasaf Kachina CLT: No.75 NUM: AC.1163 DEF: Duck Katsina CLT: No.75 DEF: Duck Katsina

HDN: Payatamu HDN: Payatamu / LWL: Paiyakyamu / Qa’öKatsina Tsuku LWL: Paiyakyamu / Qa-o CAT: Paiyakyamu CAT: Paiyakyamu / Qa-o NUM: A1526.6 NUM: AC.7685 CLT: No.60 CLT: No.60 and 122 DEF: A katsina DEF: Half clown, half Corn Katsina

Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 121 Maxson et al.

HDN: Pöàaqaö ´ HDN: Polìikatsina LWL: Peu-ah-kah LWL: Poli Taka / CAT: Kisa Butterfly NUM: AC.2641 CAT: Poli Taka CLT: None NUM: AC.5017 DEF: One who prevails over CLT: No.119 or defeats another DEF: A katsina [Butterfly Katsina]

HDN: Polìikatsina LWL: Poli Taka / Butterfly CAT: Poli Kachina NUM: AC.8998 CLT: No.119 DEF: A katsina [Butterfly Katsina]

HDN: Polimana HDN: Polimana LWL: Polik Mana LWL: Polik Mana CAT: Polik Mana CAT: Polik Mana NUM: A1703.3 NUM: AC.420 CLT: No.120 CLT: No.120 DEF: Maiden who DEF: Maiden who dances in the butterfly dances in the butterfly dance dance

122 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Rethinking Hopi Katsina Tithu and Museum Language Systems

HDN: Polimana HDN: Polimana LWL: Polik Mana LWL: Polik Mana CAT: Polik Mana CAT: Polik Mana NUM: AC.1168 NUM: AC.2662 CLT: No.120 CLT: No.120 DEF: Maiden who DEF: Maiden dances in the butterfly who dances in the dance butterfly dance

HDN: Polimana HDN: Polimana LWL: Polik Mana LWL: Polik Mana CAT: Polik Mana CAT: Polik Mana NUM: AC.4411 NUM: AC.4823 CLT: No.120 CLT: No.120 DEF: Maiden who dances in DEF: Maiden the butterfly dance who dances in the butterfly dance

HDN: Polimana HDN: Polimana LWL: Polik Mana LWL: Polik Mana CAT: Polik Mana CAT: Polik Mana NUM: AC.4828 NUM: AC.6212A CLT: No.120 CLT: No.120 DEF: Maiden DEF: Maiden who dances in the who dances in the butterfly dance butterfly dance

Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 123 Maxson et al.

HDN: Pòoko HDN: Qa’ökatsina LWL: Poko Katsina / dog LWL: Corn Dancer? CAT: Poko Kachina CAT: None NUM: AC.5381 NUM: AC.2637 CLT: No.257 CLT: No.122 DEF: Dog DEF: Corn Katsina

HDN: Qa’ökatsina HDN: Qa’ökatsina LWL: Corn Katsina LWL: Qa-o (Corn CAT: Corn Kachina Dancer) NUM: A1187.4 CAT: Qa-o CLT: No.226 NUM: A1526.30 DEF: Corn Katsina CLT: No.122 DEF: Corn Katsina

HDN: Qa’ökatsina HDN: Qa’ökatsina LWL: Qa-o (Corn Dancer) LWL: Avachhoya / Qa-o / CAT: Rugan A Corn Dancer NUM: AC.437 CAT: Avachhoya / Qa-o CLT: No.122 NUM: AC.6221 DEF: Corn Katsina CLT: No.122 DEF: Corn Katsina

124 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Rethinking Hopi Katsina Tithu and Museum Language Systems

HDN: Qa’ökatsina HDN: Qa’ötorikiwtaqa LWL: Qa-o (Corn LWL: Corn Swing Dancer) CAT: Na-uikuitaqua CAT: Sparrow Hawk NUM: AC.7688 Kachina CLT: None NUM: AC.7686 DEF: A katsina CLT: No.122 [corn-sling: over: shoulder- SGL-ST-DUR-REL] DEF: Corn Katsina

HDN: HDN: Qa’ötorikiwtaqa Qa’ötorikiwtaqa LWL: Corn Swing LWL: Corn Swing Katsina / Ngayayataqa CAT: Na-uikuitaqua CAT: None NUM: AC.8976 NUM: CLT: None AN-2004-96.16 DEF: A katsina CLT: None [corn-sling: over: DEF: A katsina shoulder-SGL-ST- [corn-sling: over: DUR-REL] shoulder-SGL-ST- DUR-REL]

HDN: Qöqlö HDN: Qöqlö LWL: Koklo Katsina LWL: Qoqlo CAT: None Katsina NUM: AC.4821 CAT: Qoqlo CLT: No.5 Kachina DEF: A Second Mesa NUM: AC.6219 Katsina CLT: No.5 DEF: A Second Mesa Katsina

Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 125 Maxson et al.

HDN: Qöqlö HDN: Qöqlö LWL: Qoqlo Katsina LWL: Qoqlo Katsina CAT: Qoqlo Kachina CAT: Qoqlo Kachina NUM: AC.8969B NUM: AC.8974 CLT: No.5 CLT: No.5 DEF: A Second Mesa DEF: A Second Mesa Katsina Katsina

HDN: Sakwahote HDN: Sa’lako LWL: Sakwa (Blue LWL: Shalako Star Katsina) CAT: Shalako CAT: Ho-te NUM: AC.4396 NUM: A1172.1 CLT: No.117 CLT: No.105 DEF: Shalako, a kind DEF: Turquoise: of katsina [from Zuni blue-Hoote Sha’lako]

HDN: Sa’lako HDN: Siikyàatsantaqa LWL: Shalako LWL: Sikyatay Mana / Anatholna Red Fox Girl Katsina CAT: Shalako CAT: Angwushahai-i Anathlona NUM: AC.4357 NUM: AC.4961 CLT: No.55 CLT: None DEF: A katsina DEF: Shalako, a kind [intestine-hold: in: of katsina [from Zuni mouth] Sha’lako]

126 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Rethinking Hopi Katsina Tithu and Museum Language Systems

HDN: Siitulili HDN: Siitulili LWL: Not confirmed LWL: Situtununu CAT: Situlilu CAT: Situlilu NUM: AC.4116 NUM: AC.6213 CLT: No.211 CLT: No.211 DEF: A katsina DEF: A katsina; [from Zuni chittola from Zuni chittola (rattlesnake)]; may (rattlesnake) not be a Hopi-made tihu

HDN: Si’ohemiskatsina HDN: Si’osa’lako LWL: Sio Hemis Katsina LWL: Sio Shalako CAT: Sio Hemis Kachina CAT: Sio Shalako NUM: AC.425 NUM: AC.440 CLT: No.155 CLT: No.158 DEF: Zuni Hemis Katsina DEF: A katsina; Zuni Shalako; a ceremony in which only associates of Si’osa’lako appear and dance

HDN: Si’osa’lako HDN: Si’osa’lako LWL: Sio Shalako LWL: Sio Shalako CAT: Sio Shalako CAT: Sio Shalako NUM: AC.4119 NUM: AC.4400 CLT: No.158 CLT: No.158 DEF: A katsina; Zuni Shalako; DEF: A katsina; Zuni a ceremony in which only Shalako; a ceremony in associates of Si’osa’lako appear which only associates and dance of Si’osa’lako appear and dance

Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 127 Maxson et al.

HDN: Si’osa’lako HDN: None LWL: Sio Shalako LWL: Sip-ikne CAT: Sio Shalako CAT: Sip-ikne NUM: AC.5538 NUM: AC.4375 CLT: No.158 CLT: No.152 DEF: A katsina; Zuni Shalako; DEF: Si’o = Zuni a ceremony in which only associates of Si’osa’lako appear and dance; may not be a Hopi-made tihu

HDN: None HDN: Sootukwnangw LWL: Sip-ikne LWL: Sotuqnang-u CAT: Sip-ikne CAT: Sotuqnang-u NUM: AC.5537 NUM: A1703.1 CLT: No.152 CLT: D1 DEF: Si’o = Zuni DEF: A katsina who appears at the Powamuy ceremony procession; has a lightning frame and a bullroarer

HDN: Sootukwnangw HDN: Sootukwnangw LWL: Sotuqnang-u LWL: Sotuqnang-u CAT: Sotuqnang-u CAT: Sotuqnang-u NUM: AC.3343 NUM: AC.5542 CLT: D1 CLT: D1 DEF: A katsina who DEF: A katsina who appears at the Powamuy appears at the Powamuy ceremony procession; has ceremony procession; has a lightning frame and a a lightning frame and a bullroarer bullroarer

128 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Rethinking Hopi Katsina Tithu and Museum Language Systems

HDN: Sösööpaö ´ HDN: Sösööpaö ´ LWL: Susöpa LWL: Susopa CAT: Susopa CAT: Susopa NUM: A1187.2 NUM: AC.4960 CLT: No.64 CLT: No.64 DEF: Cricket Katsina; DEF: Cricket syn. Qalatötö Katsina; syn. Qalatötö

HDN: None HDN: LWL: Corn Dancer Suyang’ephoya (Gambler) LWL: Suyangfef CAT: Sotungtaka Hoya (Left-handed Katsina) NUM: AC.6329 CLT: None CAT: Suy-ang-e-vif DEF: None [unclear if NUM: A1526.5 Hopi or Laguna] CLT: No.95 DEF: Left-handed Katsina

HDN: Suyang’ephoya HDN: Taatangaya LWL: Suyangfef Hoya LWL: Tatangaya (Left-handed Katsina) CAT: Tatangaya CAT: Suy-ang-e-vif NUM: AC.402 NUM: AC.3344 CLT: No.68 CLT: No.95 DEF: Yellow Jacket DEF: Left-handed Katsina Katsina

Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 129 Maxson et al.

HDN: Talavaykatsina HDN: LWL: Talavai Katsina Talavaykatsina (Morning Katsina) LWL: Talavai CAT: Talavai Kachina Katsina (Morning Katsina) NUM: A1520.1 CLT: No.108 CAT: Talavai DEF: Morning Katsina Kachina NUM: AC.406 CLT: No.108 DEF: Morning Katsina

HDN: Talavaykatsina HDN: Talavaykatsina LWL: Talavai Katsina LWL: Talavai Katsina (Morning Katsina) (Morning Katsina) CAT: Talavai Kachina CAT: Talavai Kachina NUM: AC.1167 NUM: AC.4414 CLT: No.108 CLT: No.108 DEF: Morning Katsina DEF: Morning Katsina

HDN: Talavaykatsina HDN: LWL: Talavai Katsina Talavaykatsina (Morning Katsina) LWL: Talavai CAT: Morning Kachina Katsina (Morning Katsina) NUM: AC.4750C CLT: No.108 CAT: Talavai DEF: Morning Katsina Kachina NUM: AC.6214 CLT: No.108 DEF: Morning Katsina

130 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Rethinking Hopi Katsina Tithu and Museum Language Systems

HDN: Talavaykatsina HDN: Talavaykatsina LWL: Talavai Katsina LWL: Talavai Katsina (Morning Katsina) (Morning Katsina) CAT: Talavai Kachina CAT: Talavai Kachina NUM: AC.6489A NUM: AN-2002-140.1 CLT: No.108 CLT: No.108 DEF: Morning Katsina DEF: Morning Katsina

HDN: Tasapkatsina HDN: Tasapkatsina LWL: Tasaf Katsina LWL: Tasaf Katsina CAT: Tasaf Kachina CAT: Tasaf Kachina NUM: AC. 434 NUM: AC.441 CLT: No.137 CLT: No.137 DEF: Grandfather role DEF: Grandfather role of Navajo Katsinam (he of Navajo Katsinam (he dances on the side during dances on the side during the performance, making the performance, making iconic gestures for the iconic gestures for the song message) song message)

HDN: Tasapkatsina HDN: Tasapkatsina LWL: Tasaf Katsina LWL: Tasaf Katsina CAT: Tasaf Kachina CAT: Tasaf Kachina NUM: AC.1162 NUM: AC.1165 CLT: No.137 CLT: No.137 DEF: Grandfather role DEF: Grandfather role of Navajo Katsinam (he of Navajo Katsinam (he dances on the side during dances on the side during the performance, making the performance, making iconic gestures for the iconic gestures for the song message) song message)

Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 131 Maxson et al.

HDN: Tasapkatsina HDN: Tasapkatsina LWL: Tasaf Katsina LWL: Tasaf Katsina CAT: Tasaf Kachina CAT: Tasaf Kachina NUM: AC.4334 NUM: AC.4420 CLT: No.137 CLT: No.137 DEF: Grandfather role DEF: Grandfather role of Navajo Katsinam (he of Navajo Katsinam (he dances on the side during dances on the side during the performance, making the performance, making iconic gestures for the song iconic gestures for the song message) message)

HDN: Tasapkatsina HDN: Tasapkatsina LWL: Tasaf Katsina LWL: Tasaf Katsina CAT: Tasaf Kachina CAT: Tasaf Kachina NUM: AC.4421 NUM: AC.5540 CLT: No.137 CLT: No.137 DEF: Grandfather role DEF: Grandfather role of Navajo Katsinam (he of Navajo Katsinam (he dances on the side during the dances on the side during performance, making iconic the performance, making gestures for the song message) iconic gestures for the song message)

HDN: Tasapkatsina / HDN: Tasapkatsina / Yé’ivitsha Yé’ivitsha LWL: Tasaf Yebitchai Katsina LWL: Tasaf Yebitchai CAT: Tasaf Yebitchai Katsina Kachina CAT: Tasaf Yebitchai NUM: AC.2659 Kachina CLT: No.139 NUM: AC.4830 DEF: Grandfather role CLT: No.139 of Navajo Katsinam (he DEF: Grandfather role dances on the side during the of Navajo Katsinam (he performance, making iconic dances on the side during gestures for the song message) the performance, making iconic gestures for the song message)

132 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Rethinking Hopi Katsina Tithu and Museum Language Systems

HDN: Tohòokatsina HDN: Tòotsa LWL: Mountain Lion LWL: To-Cha Katsina (Hummingbird) CAT: Mountain Lion CAT: To-Cha Kachina NUM: A1187.5 NUM: AN-1996-25.1 CLT: No.76 CLT: No.85 DEF: Hummingbird DEF: A katsina [mountain: lion-Katsina]

HDN: Tòotsa HDN: Tòotsa LWL: To-Cha LWL: To-Cha (Hummingbird) (Hummingbird) CAT: To-Cha CAT: To-Cha NUM: AC.438 NUM: AC.4399 CLT: No.76 CLT: No.76 DEF: Hummingbird DEF: Hummingbird

HDN: Tòotsa HDN: Tsaaveyo LWL: Topsa / Hum- LWL: Chaveyo mingbird Katsina CAT: Chaveyo CAT: Tawa Koyung NUM: AC.4398 Kachina CLT: No.37 NUM: AC.8790 DEF: A katsina; var. CLT: No.76 Tseeveyo DEF: Hummingbird

Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 133 Maxson et al.

HDN: Tsöpkatsina HDN: Tsuu’a LWL: Chof / LWL: Snake Katsina Antelope CAT: Snake Kachina CAT: Chof / Sowi-ing NUM: AC.5018 Kachina CLT: None NUM: AC.428 DEF: Rattlesnake; Tsu’ CLT: No.90 Priests DEF: Antelope Katsina

HDN: Tuk- HDN: Tukwunàgwkatsina wunàgwkatsina LWL: Rain Cloud / Omau LWL: Omau Katsina Katsina CAT: Ongchoma CAT: NUM: AC.444 Tukwunag CLT: No.97 NUM: DEF: Thunderhead Katsina A1531.2 CLT: No.97 DEF: Thunder- head Katsina

HDN: HDN: Tukwunàgwkatsina Tukwunàgwkatsina LWL: Rain Cloud / LWL: Cloud / Omau Omau Katsina Katsina CAT: Talavai Kachina CAT: Rasp Kachina NUM: AC.4406 NUM: AC.8973 CLT: No.97 CLT: No.97 DEF: Thunderhead DEF: Thunderhead Katsina Katsina

134 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Rethinking Hopi Katsina Tithu and Museum Language Systems

HDN: Tumo’àlkatsina HDN: Tuposkwa LWL: Tumoala LWL: Turposkwa CAT: Tumoala CAT: Turposkwa NUM: AC.6216 NUM: AC.423 CLT: No.243 CLT: No.74 DEF: A katsina [devil’s: DEF: Canyon wren claw-Katsina]

HDN: Ùmtoyna HDN: Ùmtoyna LWL: Umtoinaqua LWL: Umtoinaqa CAT: Umtoinaqua CAT: Umtoinaqa NUM: AC.405 NUM: AC.426 CLT: No.237 CLT: No.237 DEF: Be shooting a gun DEF: Be shooting a gun [thunder-REP-CAUS] [thunder-REP-CAUS]

HDN: Ùmtoyna HDN: Ùmtoyna LWL: Umtoinaqa LWL: Umtoinaqa CAT: Umtoinaqa CAT: Umtoinaqa NUM: AC.436 NUM: AC.2643 CLT: No.237 CLT: No.237 DEF: Be shooting a gun DEF: Be shooting a gun [thunder-REP-CAUS] [thunder-REP-CAUS]

Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 135 Maxson et al.

HDN: Wakaskatsina HDN: Wakaskatsina LWL: Wakas Katsina LWL: Wakas Katsina Mana CAT: Wakas Kachina CAT: Wakas Kachina NUM: AC.4838 NUM: AC.2634 CLT: No.94 CLT: No.94 DEF: Cow Katsina DEF: Cow Katsina

HDN: Wakasmana HDN: Wawarkatsina LWL: Wakas Katsina LWL: Wawarus / Mana Racer CAT: Wakas Kachina CAT: Wawarus NUM: AC.5148 NUM: AC.5547 CLT: No.94 CLT: No.47 DEF: Heifer; DEF: Any katsina (of Cow-maiden various types) who customarily comes in the spring to challenge males to races in the plaza

HDN: HDN: Wupa’alkatsina Wukoqàlkatsina LWL: Rainmaker LWL: Wukoqala CAT: Wupa-ala CAT: Wokoqala NUM: A1187.3 NUM: AC.1972 CLT: No.96 CLT: No.201 DEF: Long-horned DEF: Big Forehead Katsina Katsina

136 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Rethinking Hopi Katsina Tithu and Museum Language Systems

HDN: HDN: Wupamo’katsina Wupa’alkatsina LWL: Wupomo Katsina LWL: Wupa-ala CAT: Wupomo Kachina CAT: Wupa-ala NUM: AC.6210 NUM: AC.8971 CLT: No.41 CLT: No.96 DEF: A katsina [long- DEF: A katsina mouth-Katsina]; syn. [long-horn- Wuyaqqötö Katsina]

HDN: Wuyaqqötö HDN: Wuyaqqötö LWL: Wuyak taywa LWL: Wuyak taywa (Broadface Katsina) (Broadface Katsina) CAT: Chaveyo CAT: Wuyak-ku-ita NUM: A391.3 NUM: AC.4403 CLT: No.22? CLT: No.22? DEF: A katsina with a large DEF: A katsina with head a large head

HDN: Yàapa HDN: None LWL: Yapa LWL: Yo-we / priest CAT: Yapa killer NUM: AC.11792 CAT: Yo-we / priest CLT: No.77 killer / cross / knife DEF: Mockingbird NUM: A1702.1 Katsina CLT: None DEF: None; not a Hopi katsina

Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 137 Maxson et al.

Denver Museum of Nature & Science Annals No. 1 1 september 2009 Land Mammal Faunas of North America Rise and Fall During the Early Eocene Climatic Optimum

Michael O. Woodburne Gregg F. Gunnell Richard K. Stucky

No. 2 1 April 15, 2011 Lost in Translation: Rethinking Hopi Katsina Tithu and Museum Language Systems

Rachel E. Maxson The Denver Museum of Nature & Science Chip Colwell-Chanthaphonh inspires curiosity and excites minds of Lee Wayne Lomayestewa all ages through scientific discovery and the presentation and preservation of the world’s unique treasures. Our vision is to create a community of critical thinkers who understand the lessons of the past and act as responsible stewards of the future.

138 Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 Rethinking Hopi Katsina Tithu and Museum Language Systems

Denver Museum of Nature & Science Annals w No. 1 1 september 2009

DENVER MUSEUM OF NATURE & SCIENCE AnnAls DENVER MUSEUM OF NATURE & SCIENCE AnnAls denver MuseuM of nature & science science & nature of MuseuM denver NuMbER 1, SEptEMbER 1, 2009 Land Mammal Faunas of North America Rise and Fall

www.dmns.org/main/en/general/science/Publications 2001 Colorado Blvd. Denver, CO 80205 Denver Museum of Nature & Science Annals During the Early Eocene Climatic Optimum (Print) ISSN 1948-9293 AnnAls Denver Museum of Nature & Science Annals

(Online) ISSN 1948-9307 2009 1, September • 1 number • Michael O. Woodburne Gregg F. Gunnell Richard K. Stucky

Cover photo: Type section for the lost Cabin Member Land Mammal Faunas of of the Wind River Formation and Wa-7 (lostcabinian north American land Mammal subage) in central Wyoming. North America Rise and Fall Photo by Jane Peterson. During the Early Eocene Climatic Optimum

Michael O. Woodburne, Gregg F. Gunnell, and Richard K. Stucky

www.dmns.org/main/en/general/science/Publications

No. 2 1 April 15, 2011

DENVER MUSEUM OF NATURE & SCIENCE AnnAls DENVER MUSEUM OF NATURE & SCIENCE AnnAls denver MuseuM of nature & science science & nature of MuseuM denver Number 2, april 1, 2011 Lost in Translation: Rethinking Hopi Katsina Tithu

http://www.dmns.org/learn/bailey-library-and-archives

2001 Colorado blvd. Denver, CO 80205 Denver museum of Nature & Science annals (print) iSSN 1948-9293 and Museum Language Systems Denver museum of Nature & Science annals (Online) iSSN 1948-9307 This volume was generously supported by the Calvin a. and Virginia J. powers Family Fund Rachel E. Maxson

AnnAls Chip Colwell-Chanthaphonh • nuMber 2 • april 1, 2011 1, april • 2 nuMber • Lee Wayne Lomayestewa

lost in Translation: rethinking Hopi Katsina Tithu and museum language Systems

Cover photo: cover photos captions and rachel e. maxson credits TO COME Chip Colwell-Chanthaphonh lee Wayne lomayestewa

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Denver Museum of Nature & Science Annals | No. 2, April 15, 2011 139 DENVER MUSEUM OF NATURE & SCIENCE Annals

http://www.dmns.org/learn/bailey-library-and-archives

2001 Colorado Blvd. Denver, CO 80205 Denver Museum of Nature & Science Annals (Print) ISSN 1948-9293 Denver Museum of Nature & Science Annals (Online) ISSN 1948-9307 This volume was generously supported by the Calvin A. and Virginia J. Powers Family Fund

front cover: Hopi Dictionary name: Kooyemsi (Mudhead Kachina) (DMNS cat. no. AC.3345); Photo, Richard M. Wicker back cover: Hopi Dictionary Name: Hiilili (Whipper Kachina) (DMNS cat. no. AC.4115); Photo, Richard M. Wicker