tag:blogger.com,1999:blog-331833762024-03-23T11:16:15.649-07:00Tierra y Vida"The time of warnings, passive resistance and conformity is already past. All of us are now confronted with an enormous challenge: Survival."
Statement of the First Reunion of the Confederation of Indigenous Elders and Priests of the Americas: Guatemala, November 1995JUAN RAFAEL SANTOShttp://www.blogger.com/profile/01879890481260089196noreply@blogger.comBlogger84125tag:blogger.com,1999:blog-33183376.post-89500107301143066772008-12-29T08:14:00.000-08:002008-12-29T08:25:04.828-08:00The elder brothers call<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://2.bp.blogspot.com/_qPOXW6v_VJM/SVj4-46UdUI/AAAAAAAAAtk/6SIbDjxbMOs/s1600-h/kogi+village.jpg"><img style="margin: 0px auto 10px; display: block; text-align: center; cursor: pointer; width: 400px; height: 265px;" src="http://2.bp.blogspot.com/_qPOXW6v_VJM/SVj4-46UdUI/AAAAAAAAAtk/6SIbDjxbMOs/s400/kogi+village.jpg" alt="" id="BLOGGER_PHOTO_ID_5285247922031850818" border="0" /></a>
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<br /><meta equiv="Content-Type" content="text/html; charset=utf-8"><meta name="ProgId" content="Word.Document"><meta name="Generator" content="Microsoft Word 11"><meta name="Originator" content="Microsoft Word 11"><link rel="File-List" href="file:///E:%5CDOCUME%7E1%5CSam%5CLOCALS%7E1%5CTemp%5Cmsohtml1%5C01%5Cclip_filelist.xml"><!--[if gte mso 9]><xml> <w:worddocument> <w:view>Normal</w:View> <w:zoom>0</w:Zoom> <w:punctuationkerning/> <w:validateagainstschemas/> <w:saveifxmlinvalid>false</w:SaveIfXMLInvalid> <w:ignoremixedcontent>false</w:IgnoreMixedContent> <w:alwaysshowplaceholdertext>false</w:AlwaysShowPlaceholderText> <w:compatibility> <w:breakwrappedtables/> <w:snaptogridincell/> <w:wraptextwithpunct/> <w:useasianbreakrules/> <w:dontgrowautofit/> </w:Compatibility> <w:browserlevel>MicrosoftInternetExplorer4</w:BrowserLevel> </w:WordDocument> </xml><![endif]--><!--[if gte mso 9]><xml> <w:latentstyles deflockedstate="false" latentstylecount="156"> </w:LatentStyles> </xml><![endif]--><style> <!-- /* Font Definitions */ @font-face {font-family:Verdana; panose-1:2 11 6 4 3 5 4 4 2 4; mso-font-charset:0; mso-generic-font-family:swiss; mso-font-pitch:variable; mso-font-signature:536871559 0 0 0 415 0;} /* Style Definitions */ p.MsoNormal, li.MsoNormal, div.MsoNormal {mso-style-parent:""; margin:0in; margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:12.0pt; font-family:"Times New Roman"; mso-fareast-font-family:"Times New Roman";} @page Section1 {size:8.5in 11.0in; margin:1.0in 1.25in 1.0in 1.25in; mso-header-margin:.5in; mso-footer-margin:.5in; mso-paper-source:0;} div.Section1 {page:Section1;} --> </style><!--[if gte mso 10]> <style> /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} </style> <![endif]--><meta equiv="Content-Type" content="text/html; charset=utf-8"><meta name="ProgId" content="Word.Document"><meta name="Generator" content="Microsoft Word 11"><meta name="Originator" content="Microsoft Word 11"><link rel="File-List" href="file:///E:%5CDOCUME%7E1%5CSam%5CLOCALS%7E1%5CTemp%5Cmsohtml1%5C01%5Cclip_filelist.xml"><!--[if gte mso 9]><xml> <w:worddocument> <w:view>Normal</w:View> <w:zoom>0</w:Zoom> <w:punctuationkerning/> <w:validateagainstschemas/> <w:saveifxmlinvalid>false</w:SaveIfXMLInvalid> <w:ignoremixedcontent>false</w:IgnoreMixedContent> <w:alwaysshowplaceholdertext>false</w:AlwaysShowPlaceholderText> <w:compatibility> <w:breakwrappedtables/> <w:snaptogridincell/> <w:wraptextwithpunct/> <w:useasianbreakrules/> <w:dontgrowautofit/> </w:Compatibility> <w:browserlevel>MicrosoftInternetExplorer4</w:BrowserLevel> </w:WordDocument> </xml><![endif]--><!--[if gte mso 9]><xml> <w:latentstyles deflockedstate="false" latentstylecount="156"> </w:LatentStyles> </xml><![endif]--><style> <!-- /* Font Definitions */ @font-face {font-family:Verdana; panose-1:2 11 6 4 3 5 4 4 2 4; mso-font-charset:0; mso-generic-font-family:swiss; mso-font-pitch:variable; mso-font-signature:536871559 0 0 0 415 0;} /* Style Definitions */ p.MsoNormal, li.MsoNormal, div.MsoNormal {mso-style-parent:""; margin:0in; margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:12.0pt; font-family:"Times New Roman"; mso-fareast-font-family:"Times New Roman";} @page Section1 {size:8.5in 11.0in; margin:1.0in 1.25in 1.0in 1.25in; mso-header-margin:.5in; mso-footer-margin:.5in; mso-paper-source:0;} div.Section1 {page:Section1;} --> </style><!--[if gte mso 10]> <style> /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} </style> <![endif]--> <p class="MsoNormal"><span style="font-size: 16pt; font-family: Verdana;">The elder brothers call<o:p></o:p></span></p> <p class="MsoNormal"><span style="font-size: 10pt; font-family: Verdana;">Mamo Avinteira (Juan Bautista Villafaña)</span></p><p class="MsoNormal">
<br /><span style="font-size: 10pt; font-family: Verdana;"><o:p></o:p></span></p> <p class="MsoNormal"><span style="font-size: 10pt; font-family: Verdana;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-size: 10pt; font-family: Verdana;">Our welcome to all the younger brothers who have had the opportunity and patience to listen to us. I would be very pleased if we could have a closer communication, but because of the language, it is difficult. Anyway, through my interpreter, some messages might come out from this chat, which you ought to spread somehow for the sake of the generations living in this great coffee-growing region, and of the future ones.</span></p><p class="MsoNormal">
<br /><span style="font-size: 10pt; font-family: Verdana;"><o:p></o:p></span></p> <p class="MsoNormal"><span style="font-size: 10pt; font-family: Verdana;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-size: 10pt; font-family: Verdana;">I want to make a strong appeal for reflection, not only in behalf of our own country, but also of the Continent. These live times of great need, and its seems there is a wide opening for the philosophical and religious streams of thought we have in our bosoms. And it hurts us the possibility that this thought may go astray from its true path —the path through which you will have to walk along, and on which we shall meet again around something that is to be built.</span></p><p class="MsoNormal">
<br /><span style="font-size: 10pt; font-family: Verdana;"><o:p></o:p></span></p> <p class="MsoNormal"><span style="font-size: 10pt; font-family: Verdana;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-size: 10pt; font-family: Verdana;">You have suffered in your own flesh the injuries that have been inflicted to the earth. These injuries are also embodied in men who are gradually losing their identity. To preserve what we have defended for millennia, these reflections should lead us to an individual, inner communication with you. For it is as if we were making a selection of the best seeds to be sown in the future. I know it is a bit difficult, due to the type of community we are facing here. For there are different thoughts, different interests —some identifying themselves with darkness, others with light. I could not really evaluate you at this moment, but anyway, to be able to regard and appreciate ourselves as true brothers, there is something that we cannot deprive ourselves of. You must rediscover your own Mamos, your own roots; and you have to take good care of those roots, so that they reach deep into the wisdom we want to transmit to you.</span></p><p class="MsoNormal">
<br /><span style="font-size: 10pt; font-family: Verdana;"><o:p></o:p></span></p> <p class="MsoNormal"><span style="font-size: 10pt; font-family: Verdana;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-size: 10pt; font-family: Verdana;">We wish you would start making your "pagamentos" again; your offerings to each of your daily activities. We wish you would make your deep reflections on all that you investigate, on what you study, on the sages, on the scientists, on those who read, on all those who in one way or another are interested in the survival of humankind. That would lead us to a true life in communion, and not to what we see at present.</span></p><p class="MsoNormal">
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<br /><span style="font-size: 10pt; font-family: Verdana;"><o:p></o:p></span></p> <p class="MsoNormal"><span style="font-size: 10pt; font-family: Verdana;">Just now I was listening to the message of the thunder; namely, that at this moment our people in the Sierra need us to achieve true communication with you. So let us start shedding our fears of natural phenomena, for they are part of our integrity. I would be happy to share with you many simple teachings. Not those of the profuse and greedy sages who do not want to teach. To us, humbleness is a sign of wisdom. That is what we want you to pass on to the new generations.</span></p><p class="MsoNormal">
<br /><span style="font-size: 10pt; font-family: Verdana;"><o:p></o:p></span></p> <p class="MsoNormal"><span style="font-size: 10pt; font-family: Verdana;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-size: 10pt; font-family: Verdana;">I also want to make a call for us to find our true identity. We are still in time to reach that goal. You, and we the Mamos, must be on the alert.</span></p><p class="MsoNormal">
<br /><span style="font-size: 10pt; font-family: Verdana;"><o:p></o:p></span></p> <p class="MsoNormal"><span style="font-size: 10pt; font-family: Verdana;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-size: 10pt; font-family: Verdana;">Every moment of the day, from the highest places in the Sierra, our reflections are directed towards humankind's finding of their true balance. This seems a bit difficult, but if we make an effort we can achieve it. We know there are younger brothers with plenty of good feelings and ideas, but the bad thing we see is, perhaps, that you have not been able to properly lay your foundations. You have too many ranks —there are too many careers, professions, etc. And that divides you, separates you. And so, everyone specializes on one field, and that is not done for the sake of his brothers, but for his own. Everyone wants to profit in the field he knows; and that means going out of balance. And not only thought goes out of balance, but also the idea we have about the riches of the earth.</span></p><p class="MsoNormal">
<br /><span style="font-size: 10pt; font-family: Verdana;"><o:p></o:p></span></p> <p class="MsoNormal"><span style="font-size: 10pt; font-family: Verdana;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-size: 10pt; font-family: Verdana;">We see how, for millennia, when the great forests covered these valleys, these mountains, we lived in complete harmony. There were countless water sources, birds, and animals. Birds of pray that were messengers; the thunder could be heard in its full meaning, the wind was pure; every one of them was the messenger of them all. But if today I sit anywhere on this mountain ranges to engage in my reflections —as we have been doing for over 25 centuries—, what I interpret now may be wrong; for here we cannot meditate anymore.</span></p><p class="MsoNormal">
<br /><span style="font-size: 10pt; font-family: Verdana;"><o:p></o:p></span></p> <p class="MsoNormal"><span style="font-size: 10pt; font-family: Verdana;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-size: 10pt; font-family: Verdana;">Therefore I make an appeal, and this appeal should also reach the President of Colombia: The reforestation campaigns, and the environmental education programs, must consider the native varieties of every region; for there lies our future nourishment, and not in the one-species plantations they are establishing nowadays, because the onset of insect plagues will be tremendously destructive.</span></p><p class="MsoNormal">
<br /><span style="font-size: 10pt; font-family: Verdana;"><o:p></o:p></span></p> <p class="MsoNormal"><span style="font-size: 10pt; font-family: Verdana;">So we need that, as we have preserved in the Sierra for thousands years a productive community, you too begin to make special plans to rescue the foodstuff that you have lost. A lot of research must be made in that direction. Moreover, you may observe that there used to be many different languages spoken by the communities of this Continent. Ijka, Wayu, and Kamsa languages may still be spoken. In the same way, you may speak the different languages of the world. But it does not suffice to speak them: you need to know the language of Nature, the language of all that surrounds you. To us, all that circles around us is full of experience, full of life; and if you do not understand that in this way, it is because you use those objects that please you. We consider that these elements should be found again; and still in this region there are places that I deem sacred. Let us rescue these great sources again, those great fruits of the earth that seems to have vanished. That is what I understand.</span></p><p class="MsoNormal">
<br /><span style="font-size: 10pt; font-family: Verdana;"><o:p></o:p></span></p> <p class="MsoNormal"><span style="font-size: 10pt; font-family: Verdana;"><o:p> </o:p></span></p> <p class="MsoNormal"><span style="font-size: 10pt; font-family: Verdana;">The first and second lightenings and the thunderclap that I heard tell me I am surrounded by huge mountains, and that westward from were we sit now there is a wide variety of jungles that must be defended. Its seems that the remnants of great water sources are still there. They could be the breath of this country.</span></p><p class="MsoNormal">
<br /><span style="font-size: 10pt; font-family: Verdana;"><o:p></o:p></span></p> <p class="MsoNormal"><span style="font-size: 10pt; font-family: Verdana;">We see that the destruction made by settlers and "guaqueros" —or grave plunderers— is spreading in the Sierra. We also see that the snows show their pain, and that pain you may see in the melting of the great icy summits. And it is an omen that tempests, earthquakes and diseases are reaching a crucial stage in this society. As a Mamo, I would not wish you evil, I would rather wish you good; but it is necessary that you find that great identity: you must go back to your roots. We know that many tribes live here together and that they have lost their languages, but of the plants there are still seeds to be rescued, and those seeds must be an example of the new identity of thought that you will sow from now on.</span></p><p class="MsoNormal">
<br /><span style="font-size: 10pt; font-family: Verdana;"><o:p></o:p></span></p> <p class="MsoNormal"><span style="font-size: 10pt; font-family: Verdana;">It is not enough, then, that new ministries be created, or that the President draws policies: we by ourselves must design policies suitable to our own needs. We ourselves are an example of all this: we have more than 25 centuries of existence in this Continent, and instead of being at home here, it seems we are facing extinction.</span></p><p class="MsoNormal">
<br /><span style="font-size: 10pt; font-family: Verdana;"><o:p></o:p></span></p> <p class="MsoNormal"><span style="font-size: 10pt; font-family: Verdana;">It would be good if you became aware that we share a common mother, and a common father, the wind, which is part of our breathing; that we have a common eye —the sun— which is our reflection and enables us to observe, to see all things.</span></p><p class="MsoNormal">
<br /><span style="font-size: 10pt; font-family: Verdana;"><o:p></o:p></span></p> <p class="MsoNormal"><span style="font-size: 10pt; font-family: Verdana;">In the same way as the variety of languages exists, there also exists a variety of climates, plants, fowl, and animals. We cannot afford to be confused by things that are strange to our planet, to our earth; here is the essence of all that She embodies: us, our bodies, are a fundamental part of our great quest for what you might interpret as God.<o:p></o:p></span></p> <p class="MsoNormal"><span style="font-size: 10pt; font-family: Verdana;"><o:p> </o:p></span></p><p class="MsoNormal"><span style="font-size: 10pt; font-family: Verdana;"><o:p>
<br /></o:p></span></p> <p class="MsoNormal"><span style="font-size: 10pt; font-family: Verdana;">Religious differences are pointless here, for we do not have such a concept as religion. The God concept is, to us, unity, is the total living together, is the maximum total identity we might have as human beings: if we achieve that maximum of togetherness, we achieve a deep respect for all things we may observe. In that way, nothing would do us harm, for nothing in this life is evil, all is good. It is you yourselves who have turned it evil; humankind itself has turned it evil. There in the Sierra we have the Elementals: the deities representing all the big cities of the world; the high buildings; the flight of the airplane, which imitates the bird. We understand that. We regard the imitation of the auditory duct as the miracle of communication, but we communicate through reflection. We understand all that. No, that is not strange to us. What we see is that men have taken all those things with such haste that now they are capable of destroying our planet. By looking at the buildings, the cars, the highways, and all that I have observed in my journey, I understand that that acceleration to destroy our Mother Earth is overwhelming. I would ask some of you to go and take a close look at the way we live.</span></p><p class="MsoNormal">
<br /><span style="font-size: 10pt; font-family: Verdana;"><o:p></o:p></span></p> <p class="MsoNormal"><span style="font-size: 10pt; font-family: Verdana;">When you reach the capacity to identify yourselves with the day, and a deep understanding of the meaning of all this cosmogony that surrounds us all, then will you begin to interpret the true languages of what we all have in common.</span></p><p class="MsoNormal">
<br /><span style="font-size: 10pt; font-family: Verdana;"><o:p></o:p></span></p> <p class="MsoNormal"><span style="font-size: 10pt; font-family: Verdana;">Now, for my part, I simply ask you that this be not our last opportunity to talk together, to find again those places round us. Our wish is to go and rediscover those places. I would be willing to return, to point out the way to reconstruct those mounds, those sacred mountains, those lakes, so that they recover their true breath again.<o:p></o:p></span></p> <p class="MsoNormal"><span style="font-size: 10pt; font-family: Verdana;"><o:p> </o:p></span></p><p class="MsoNormal"><span style="font-size: 10pt; font-family: Verdana;"><o:p>
<br /></o:p></span></p> <p class="MsoNormal"><span style="font-size: 10pt; font-family: Verdana;">This is an informal chat, it is just an opening; there in the Sierra we have much to offer you in the fields of philosophy, medicine, and on the interpretation of the phenomena that occur around you and around us.<o:p></o:p></span></p> <p class="MsoNormal"><span style="font-size: 10pt; font-family: Verdana;"><o:p> </o:p></span></p><p class="MsoNormal"><span style="font-size: 10pt; font-family: Verdana;"><o:p>
<br /></o:p></span></p> <p class="MsoNormal"><span style="font-size: 10pt; font-family: Verdana;">To go on maturing this idea, I ask you the favor of disseminating the contents of this chat, hopefully through the different media. For it would help us there in the Sierra to offer our "pagamentos", to render our offerings to God; so that our words here do not vanish into the air or get blown by the wind; and you can find a vibration, a happiness, a joy, because this idea is going to spread all over the Earth.</span></p><p class="MsoNormal">
<br /><span style="font-size: 10pt; font-family: Verdana;"><o:p></o:p></span></p> <p class="MsoNormal"><span style="font-size: 10pt; font-family: Verdana;">(A talk at the Fondo Cultural Cafetero, June 7th, 1995) Interpreter: Mamo Arwa-Viku<o:p></o:p></span></p> <p class="MsoNormal"><span style="font-size: 10pt; font-family: Verdana;"><o:p> </o:p></span></p> JUAN RAFAEL SANTOShttp://www.blogger.com/profile/01879890481260089196noreply@blogger.com0tag:blogger.com,1999:blog-33183376.post-59309008475365694252008-07-26T16:11:00.000-07:002008-07-26T16:12:54.614-07:00A Conspiracy of Hope; the gifts from the four directions<span style="font-family:verdana;font-size:100%;"><a href="http://www.heartstory.co.nz/transitioning/articles_transitioning/4directions.htm">http://www.heartstory.co.nz/transitioning/articles_transitioning/4directions.htm</a><br /><br /><br /></span> <p align="center"><span style="font-family:verdana;font-size:100%;"><b><span style="font-size:180%;">A Conspiracy of Hope; the gifts from the four directions</span> </b></span></p><p align="center"><span style="font-family:verdana;font-size:100%;"><img src="http://www.heartstory.co.nz/transitioning/articles_transitioning/article_images/hoop.gif" border="0" height="230" width="275" /></span></p><p align="center"><span style="font-family:Verdana;font-size:100%;"><b>by Ilarion (Larry) Merculieff, Spring of 2004</b></span></p><p><span style="font-family:Verdana;font-size:100%;"><a href="http://www.tell-a-friend-wizard.com/cgi-bin/tell_opt_new2.cgi?uid=maxtobin&url=" target="_blank"><br /></a></span></p><p><span style="font-family:Verdana;font-size:100%;">Ancient stories tell of a time when the peoples of the world are reunited and their gifts bring a new world into being. Might this healing process already be underway? Four years ago, the Bering Sea Council of Elders was formed to focus on the health of the Bering Sea ecosystem and the viability of the coastal and river cultures dependent on it. The Council is often referred to as the Wisdom Keepers of the North. The Council is composed of some of the most revered elders in seven culturally distinct regions of Alaska. As the coordinator for the Council, I have the privilege of implementing the Council's instructions and making connections with Wisdom keepers from many indigenous traditions in the Western Hemisphere. </span></p><p><span style="font-family:Verdana;font-size:100%;">During the course of my work, I have been given many messages, stories, and prophecies, and have found that many are related or similar. One of the prophecies involves what I call The Gifts from the Four Directions. There are many iterations of this prophecy as it is interpreted through cultural lenses. The Hopi Wisdom keepers talk about the World of the Fifth Hoop where the four sacred colors will reconnect. The Navajo call this time the Fifth World. This version is one I synthesized from the stories of several cultures, taking care to ensure that the integrity of the messages is maintained. </span></p><p><span style="font-family:Verdana;font-size:100%;">Many stories talk about how there has been a pendulum effect in which the world shifts back and forth between masculine and feminine imbalance over many millennia. The current cycle, which began thousands of years ago, is a time of masculine imbalance. Spiritual leaders throughout the world knew that this time was coming—a time when all things feminine would be exploited, smashed, and destroyed, including all Mother Earth-based cultures, feminine-based spirituality, and women. The spiritual leaders around the world communicated with one another through the original language created from an intimate connection with Creation. They decided to hide the sacred and secret teachings because they knew that the two-leggeds (people) would abuse and misuse the teachings. There were many ingenious ways the teachings were hidden—in common words of different cultures, in story, in song, in art, and geometric patterns woven in cloth and garments. In many cases, specific parts of the teachings were intentionally forgotten. The spiritual leaders knew that the sacred and secret teachings would only be made whole again when the two-leggeds heal enough to open their hearts and thus reconnect with their brothers and sisters from the different directions and colors around the world. In doing so, they would share their sacred ways with others until the sacred and secret teachings are fully restored. </span></p><p><span style="font-family:Verdana;font-size:100%;">It is said that there will be a time when the gifts of the four sacred colors, red, white, black, and yellow, will come together from the Four Directions and combine to create something new that has not been seen since the beginning of time. It is said that only when humans are open enough in the heart will there be the deep reconnection that allows a true sharing of the sacred and secret teachings. These teachings from the Four Directions come in the form of the four sacred elements—earth, air, fire, and water. </span></p><p><span style="font-family:Verdana;font-size:100%;">The sacred yellow color brings the gift of air from the East. The Eastern traditions understand and are masters of the use of air through breath and how breath combines with chants and sounds to create powerful healing and connection to Divine Silence. </span></p><p><span style="font-family:Verdana;font-size:100%;">The sacred black color brings the gift of water from the South. The African traditions understand and are masters of the use of motion and rhythm that is in complete harmony with the movement and rhythm of the Universe, through dances and complex drumming to help human beings harmonize with Creation. </span></p><p><span style="font-family:Verdana;font-size:100%;">The sacred red color brings the gift of earth from the West. Indigenous traditions throughout the world understand and are masters in the use of knowledge in communications with, and the nurturing and healing of, Mother Earth. </span></p><p><span style="font-family:Verdana;font-size:100%;">The sacred white color brings the gift of fire from the North. The people of the sacred white color understand and are masters in the use and application of energy in technology, like the spark plug, rocket engine, and the like. </span></p><p><span style="font-family:Verdana;font-size:100%;">The combining of these gifts will occur only when the humans have learned the true wisdom that comes from open-heartedness born of love, compassion, silence, and truth. Indeed, real sharing- cannot occur without these four qualities. With these four qualities, and with conscious intent and action to combine the gifts of the four sacred colors, one can only speculate as to what immense beauty will be created. </span></p><p><span style="font-family:Verdana;font-size:100%;">It is also said that women will be restored to their place as the original healers, and when this occurs they shall lead the way. The role of the men as the spiritual warriors in this new time is to protect the sacred space of women so they can do their work. When these things are done, the pendulum of imbalance will stop for the first time since the beginning of time. </span></p><p><span style="font-family:Verdana;font-size:100%;">This journey has already begun as Eastern meditation traditions and breath mastery are shared throughout the world, as technology of the West spreads, as African dance and drumming is shared in every corner of the world and melded with other musical traditions, and as people throughout the world seek indigenous wisdom to learn how to live on and with Mother Earth. </span></p><p><span style="font-family:Verdana;font-size:100%;">World religions are beginning to find common ground as spiritual leaders engage in dialogue. Science-, in such areas as quantum physics, quantum mechanics, biology, and astrophysics, is beginning to converge with spirituality and metaphysics as they seek answers to how the Universe works. </span></p><p><span style="font-family:Verdana;font-size:100%;">Indig-enous teachings are found on the Internet and in large numbers of published works, and indigenous spiritual leaders and elders are gathering around the world to share their ways with greater and greater frequency. Conventional medicine is slowly beginning to explore the healing ways of other traditions. Women are actively seeking their own healing and creating the new ways of leadership that heal separation in its myriad of forms throughout the world. </span></p><p><span style="font-family:Verdana;font-size:100%;">Much of the world has yet to see the incredible new possibilities that can come from spiritual intent to share consciously and combine knowledge and wisdom from the four sacred colors, but it is beginning to happen. The Elders say, "nothing is created outside until it is created inside first." </span></p><p><span style="font-family:Verdana;font-size:100%;">If we stay the course in healing separation within and without, it is only a question of time until the sacred Gifts from the Four Directions––the four sacred colors––come together for the purpose of creating a new world.<br /> </span></p><p><span style="font-family:Verdana;font-size:100%;color:#990000;">Ilarion Larry Merculieff is an Aleut, born and raised in the Pribilof Islands in the Bering Sea. He serves as the coordinator of the Bering Sea Council of Elders and is currently raising funds for a gathering of elders and youth in Alaska.<br /><br />You can contact Larry at lmerculieff@netscape.net or 1610 Woo Boulevard, Anchorage, Alaska 99515.</span></p>JUAN RAFAEL SANTOShttp://www.blogger.com/profile/01879890481260089196noreply@blogger.com0tag:blogger.com,1999:blog-33183376.post-18395451354564794972008-06-23T02:39:00.001-07:002008-12-09T08:46:16.695-08:00AWAKENING THE WARRIOR SPIRIT TOUR<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://1.bp.blogspot.com/_qPOXW6v_VJM/SF9voWXudvI/AAAAAAAAAfY/qS7iuVE-nr8/s1600-h/Awakening+Tour.jpg"><img style="margin: 0px auto 10px; display: block; text-align: center; cursor: pointer;" src="http://1.bp.blogspot.com/_qPOXW6v_VJM/SF9voWXudvI/AAAAAAAAAfY/qS7iuVE-nr8/s400/Awakening+Tour.jpg" alt="" id="BLOGGER_PHOTO_ID_5215009632508868338" border="0" /></a><br /><object width="425" height="344"><param name="movie" value="http://www.youtube.com/v/PNhebF46al4&hl=en"></param><embed src="http://www.youtube.com/v/PNhebF46al4&hl=en" type="application/x-shockwave-flash" width="425" height="344"></embed></object>JUAN RAFAEL SANTOShttp://www.blogger.com/profile/01879890481260089196noreply@blogger.com0tag:blogger.com,1999:blog-33183376.post-72071277653768405992008-06-17T02:12:00.000-07:002008-06-17T02:21:10.524-07:00ONE NATION: The Vision<span style="font-family: verdana;">ONE NATION</span><br /><span style="font-family: verdana;"> The Vision</span><br /><br /><span style="font-family: verdana;"> First, let it be known that the "vision" set forth herein is written by humble humans, with no direct knowledge of what the Creator may have in store. It is not a "plan" and is not even a "blueprint." It is simply and humbly the best guess of the direction in which The One Nation is to take to assist each of us individually and as part of The One Nation to take all the appropriate actions and steps in this material realm to bring about the changes required by the Creator, as assisted by the Ancestors and the multitude of "helpers," whose assistance is acknowledged and to whom we give our Great Thanks! This Statement has been reviewed by as many of the Elders involved as possible so as to assure its credibility and veracity as we move forward on this journey, as we participate in this "happening."</span><br /><br /><br /><span style="font-family: verdana;"> It was suggested that this journey be referred to as a "happening," rather than any other name, such as "movement." This, because there are many movements in various walks of life, from lofty goals such as civil rights (race, gender and religion), to even more mundane movements such as a grassroots political party. This is not to detract from the importance of these "movements," but to simply state that what we have undertaken has been long-awaited and has far-reaching consequences that even we cannot anticipate or contemplate, a "happening."<br /><br /></span><br /><span style="font-family: verdana;"> We cannot talk about the vision without reference to its essential roots, The Prophesies. Each Nation involved, through its Elders, has expressed the sense that what we are engaged in is somehow associated with the Promise made by the Creator to all "true humans" in "the beginning" to bring about, at the appropriate point in time, a world in which our spirits will be freed to live in accordance with the Instructions from the Creator, with generosity to others, sharing what we have, courageousness, peace (both inner and external) and harmony, </span><br /><br /><span style="font-family: verdana;">It is up to each of us to determine whether we want to continue along the path of greed, lies, deception, illusion, isolation, fear, anger, violence and hatred, or whether we will "walk through the door" that has now been opened to us. We have heard it said that many have lost their connection to Mother Earth and have been overtaken by the materialistic societies that surround us. We have heard it said that by losing that connection, we have lost our connection to the spiritual. Therefore, we have heard it said that in order to regain that connection for each of us and for all true humans and the children yet to come, we must re-establish that connection. Everyone has a different way of expressing these thoughts, but most acknowledge that these thoughts are true. We can call the Nameless One, the creator of all, the Creator or Great Spirit or The Great Reality or The Great Mystery (or however else you have been taught to make reference and pay homage). We can subscribe to the traditional teachings of our Ancestors or to the teachings of Jesus or Buddha or Jehovah or any other spiritual body of principles, but there is only one Great Reality of which we are all a part and we can each agree that the time has come.<br /><br /></span><br /><span style="font-family: verdana;"> Our Mother Earth is under attack as never before. The signs are clear to us that the time for unification of all indigenous Nations is here. We acknowledge that all peoples of Mother Earth are indigenous to somewhere, that the fortunate few Nations that have made it through the onslaught of the so-called "civilized world" are the ones that have been selected to join together and to assist all others to regain their indigenous cultures that were taken from them long ago, some at the hands of the Byzantine Empire, some at the hands of the Roman Empire, some at the hands of the Imperial Chinese or Japanese Empires or, as now, at the hands of the colonizing empires. One thing is clear. The culture of each of these indigenous peoples, including their languages and ceremonies, was stolen from them and must be returned. We know this because our Nations were under the same attack by the same forces, with different names and faces, but coming from the same dark source. The attacks indeed continue to this day, although more subtle and devious than outright massacre as practiced in the past.<br /><br /></span><br /><span style="font-family: verdana;"> This is where we are. As all of us know, on September 13, 2007, the United Nations' General Assembly approved the United Nations' Declaration on The Rights of Indigenous Peoples (the "UN Declaration"). Although this UN Declaration, importantly, recognizes the right of our Nations to seek self-determination, it does not, in and of itself, take the next step to advance the cause of Indigenous Sovereign Nations around the world. The One Nation IS that next step, the necessary next step to lead us forward into our future and the future of the succeeding generations.<br /><br /></span><br /><span style="font-family: verdana;"> Humbly, we agreed on March 30, 2008, at a seminal conference call, that the Algonquin Nation would "light the torch" of The One Nation by signing the Declaration on April 20, 2008, the first Full Moon of the Spring. This was done and other Nations have since signed and will continue to do so. The sense of the Elders present at the signing was that a powerful "door" or "portal" had been opened through which all may walk by signing the Declaration.<br /><br /></span><br /><span style="font-family: verdana;"> Otherwise, the next major gathering for the purpose of signing is currently scheduled to take place on July 11, 2008, in Washington, D.C., at the conclusion of The Longest Walk, when many Elders and Nations will be present. It is hoped that the Dalai Lama will also be present for this sacred event (not known whether Tibet might sign). The Australian and New Zealand Sovereign Indigenous Nations will begin to effectuate their own signing across their sacred lands at their sacred "Dreamtime" sites on August 11, 2008. The torch will be passed across The Australian and New Zealand Continent at that time.</span><br /><br /><span style="font-family: verdana;">This signing may take a couple of months to be accomplished but it will be accomplished. Thereafter, or at the same time, it is anticipated that other Nations from other continents will also sign. It is believed that, as more Nations sign, and as the "word" circulates Elder to Elder, Nation to Nation, eventually all Nations that were supposed to sign, will sign.<br /><br /></span><br /><span style="font-family: verdana;"> As said above, there are many peoples whose culture was stolen and procedures will need to be set in place at the appropriate time to return to these peoples their culture and their "Nationhood," so that these Nations, then newly declared as such, may join the One Nation. At the same time, or thereafter, as deemed best by the Elders at the time, provision will be made for individuals to become citizens of The One Nation. These individuals, who are many, will have no affiliation with an indigenous Nation, but will need to be "sheltered" under the protective wings of The One Nation in some fashion and under certain procedures to be established by the Elders of The One Nation. This is much like the way a citizen of an existing country may change citizenship from one country to another or perhaps maintain a "dual" citizenship.</span><br /><br /><br /><span style="font-family: verdana;"> Perhaps the most immediate benefit of The One Nation is its ability to access International Tribunals, something most (if not all) indigenous Nations are currently unable to do. Most (if not all) of the time, we have been forced to allow the colonizing "host" country to decide disputes we might have with that "host" country (as when we are drawn into the US, Canadian, Australian or other courts to resolve "sovereignty" issues, where we are almost certain to lose) (as has been the case historically). The One Nation will be considered an "equal" among all existing countries of the world, with the equal ability to access a more neutral tribunal to determine disputes over the environment, land, resources, such as water/ air, etc, This, so that we may take our rightful place as stewards of Mother Earth and the environment. There are many Elders who believe, who say that they "know," that The One Nation is Prophesied to replace the other existing countries in the world, whose demise is imminent. To these Elders, whose vision must be respected, if not followed, The One Nation is destined to be THE entity to provide organization and stability to all of our precious Nations when the other countries "melt away" from whatever causes. We say no more on this, but mention this for the sake of a complete, honest and open discussion of the vision in accordance with our traditional principles.</span><br /><br /><span style="font-family: verdana;">THIS "VISION STATEMENT" HAS BEEN REVIEWED AND APPROVED BY THE ELDERS OF THE NATIONS WHO HAVE SIGNED THE DECLARATION AS OF THE DATE OF THIS STATEMENT, AND BY THE ELDERS AND OTHER SUPPORTERS OF THE ONE NATION UNDER THE "UMBRELLA" OF "THE SOVEREIGNTY PROJECT."</span><br /><br /><span style="font-family: verdana;"> Closing Prayer</span><br /><br /><span style="font-family: verdana;"> As my being walks along the plane of Mother Earth, it sends humble Great Thanks for the grandeur of Your many Blessings.</span><br /><span style="font-family: verdana;"> The Beauty of Your Creation radiates Your intent of Harmony, Upon me and the Spirits walking beside me.</span><br /><span style="font-family: verdana;"> I humbly stand before You by virtue of Your Grace and pray, by virtue of Your Grace, to be guided along Your pathway of Love, Respect, Peace, Unity and Spiritual Harmony Between and among all beings, seen and unseen.</span>JUAN RAFAEL SANTOShttp://www.blogger.com/profile/01879890481260089196noreply@blogger.com0tag:blogger.com,1999:blog-33183376.post-61410587042798464742008-06-09T06:01:00.000-07:002008-06-09T06:06:38.272-07:00Message from Mayan Elder Don Alejandro<object width="425" height="344"><param name="movie" value="http://www.youtube.com/v/znL2u0_ULkY&hl=en"></param><embed src="http://www.youtube.com/v/znL2u0_ULkY&hl=en" type="application/x-shockwave-flash" width="425" height="344"></embed></object>JUAN RAFAEL SANTOShttp://www.blogger.com/profile/01879890481260089196noreply@blogger.com0tag:blogger.com,1999:blog-33183376.post-20790021648655372852007-12-22T17:43:00.000-08:002007-12-22T17:44:39.952-08:00THE HOPI DECLARATION OF PEACE / The Essence of Hopi Prophecy<center><h2>THE HOPI DECLARATION OF PEACE</h2></center><br /><span style="font-family:verdana;"> It is in the Power of the True Hopi People to unify the minds and spirits of all true peace seeking peoples of the earth...<br /><br />"Hopi" means "Peaceful People"... and the truest and greatest power is the strength of Peace...because Peace is the Will Of The Great Spirit...<br /><br />But do not think that just because the True Hopi People have been told by the Great Spirit never to take up arms... that the True Hopi People will not fight... even die for what we know to be the right way of Life.<br /><br />The True Hopi People Know how to fight without killing or hurting...<br /><br />The True Hopi People Know how to fight with Truth and Positive Force In The Light Of The Great Spirit...<br /><br />The True Hopi People Know how to Educate by clear thoughts... good pictures... and by carefully chosen words...<br /><br />The True Hopi People Know how to show to all the world's Children the True Way of Life by setting an example... by working and communicating in a way that reaches the minds and hearts of all people who are truly seeking the methods of a simple and spiritual Life which is the only Life that will survive...<br /><br />THE TRUE HOPI PEOPLE PRESERVE THE SACRED KNOWLEDGE ABOUT THE WAY OF THE EARTH BECAUSE THE TRUE HOPI PEOPLE KNOW THAT THE EARTH IS A LIVING... GROWING PERSON... AND ALL THINGS ON IT ARE HER CHILDREN...<br /><br />The True Hopi People Know how to show the Right Way of Life to all the world's people who have ears to listen... who have eyes to see... and who have hearts to understand these things...<br /><br />The True Hopi People Know how to generate enough Power to link up the forces of the Minds and Spirits of all the True Children of the Earth ... and to Unify them with the Positive Force of the Great Spirit so that they may put an end to affliction and persecution in all afflicted places in this world...<br /><br />THE TRUE HOPI PEOPLE DECLARE THAT HOPI POWER BE A FORCE WHICH WILL BRING ABOUT WORLD CHANGE.<br /><br />Thomas Banyacya<br />PO Box 112<br />Kykotsmovi, AZ 86034<br /><br />========================<br /><br /><br /></span> <center><h3><span style="font-family:verdana;">The Essence of Hopi Prophecy</span></h3></center> <span style="font-family:verdana;"><br />_____________________________<br />The entire Hopi Prophecy usually<br />takes many days to tell, and many<br />life times to fully understand. This is<br />a short summary of essential points.<br />_____________________________<br /><br />The Balance of Life<br /><br />As caretakers of life we affect the balance of nature to such a degree that our own actions determine whether the great cycles of nature bring prosperity or disaster. Our present world is the unfoldment of pattern we set in motion. Our divergence from the natural balance is traced to a point preceding the existence of our present physical form. Once we were able to appear and disappear at will, but through our own arrogance we took our procreative powers for granted and neglected the plan of the creator. As a consequence we became stuck in our physical form, dominated by a continual struggle between our left and right sides, the left being wise but clumsy, and the right being clever and powerful but unwise, forgetful of our original purpose.<br /><br /><br />The Cycle of Worlds<br /><br />This suicidal split was to govern the entire course of our history through world after world. As life resources diminished in accord with the cycles of nature, we would try to better our situation through our own inventions, believing that any mistakes could be corrected through further inventions. In our cleverness, most of us would lose sight of our original purpose, become involved in a world of our own design, and ultimately oppose the order of the universe itself, becoming the mindless enemy of the few who would still hold the key to survival.<br /><br />In several previous worlds the majority have advanced their technology in this way, even beyond what we know today. The consequent violations against nature and fellow humans caused severe imbalances which were resolved in the form of war, social disintegration and natural catastrophe. As each world reached the brink of annihilation, there remained a small minority who had managed to live in nearly complete accord with the infinite plan, as implied in the name, Hopi. Toward the final stages they would find themselves beset with signs of disintegration within, as well as enticing offers and severe threats from without, aimed toward forcing them to join the rest of the world.<br /><br /><br />Our Present World<br /><br />Our common ancestors were among the small group who miraculously emerged from the last world as it reached its destruction, though they too were tainted with corruption. The seeds of the crisis we face today were brought with us when we first set foot in this world. Upon reaching our present world, our ancestors set out on a long migration to meet the Great Spirit in the form of Maasauu, the caretaker of this land and all that lives upon it. They followed a special pattern, however a very serious omen made a separate journey necessary, in order to balance the extreme disorder anticipated for the later days.<br /><br /><br />The True White Brother<br /><br />A Hopi of light complexion, now known as the "true white brother," left the group and travelled in the direction of rising sun, taking with him a stone tablet which matches a similar tablet held by one of those who went on to meet Maasauu at a place called Oraibi, where the present Hopi villages were established according to his instructions.<br /><br />The Hopi anticipated the arrival of a race of lightskinned people from the east, predicting many of their inventions , which would serve as signs indicating certain stages in the unfoldment of the pattern the Hopi had studied from antiquity. It was clearly foreseen that the visitors, in their cleverness, might lose sight of their original purpose, in which case they would be very dangerous. Still the Hopi were to watch for one who has not left the spiritual path, and carries the actual stone tablet.<br /><br /><br />The Swastika and the Sun<br /><br />Through countless centuries the Hopi have recalled in their ceremonies the previous worlds, our emergence to the present world, and our purpose in coming here. Periodically they have renewed their vow with Maasauu to live the simple, humble way of life he laid out for them, and to preserve the balance of nature for the sake of all living things. The knowledge of world events has been handed down in secret religious societies who keep watch as each stage unfolds.<br /><br />The leaders watched especially for a series of three world-shaking events, accompanied by the appearance of certain symbols that describe the primordial forces that govern all life, from the sprouting of a seed to global movements such as weather, earthquakes, migrations and wars.<br /><br />The gourd rattle is a key symbol. A gourd signifies seed force. The shaking of the gourd rattle in ceremonies means the stirring of life forces. On the rattle are drawn the ancient symbols of swastika, showing the spirals of force sprouting from a seed in four directions, surrounded by a ring of red fire, showing the encircling penetration of the sun's warmth which causes the seed to sprout and grow.<br /><br />The first two world-shaking events would involve the forces portrayed by the swastika and the sun. Out of the violence and destruction of the first, the strongest elements would emerge with still greater force to produce the second event. When the actual symbols appeared it would be clear that this stage of the prophecy was being fulfilled.<br /><br /><br />The Gourd Full of Ashes<br /><br />Eventually a "gourd full of ashes" would be invented, which if dropped from the sky would boil the oceans and burn the land, causing nothing to grow there for many years. This would be the signal for a certain Hopi to bring out his teachings in order to warn the world that the third and final event would happen soon, and that it could bring an end to all life unless people correct themselves and their leaders in time.<br /><br />Hopi leaders now believe the first two events were the first and second world wars, and the "gourd full of ashes" is the atomic bomb. After the bombing of Hiroshima and Nagasaki, teachings formerly kept secret were compared and released to the world. The details presented here are part of those teachings.<br /><br /><br />The Day of Purification<br /><br />The final stage, called the " great day of purification, " has also been described as a "mystery egg," in which the forces of the swastika and the sun, plus a third force symbolized by the color red, culminate either in total rebirth, or total annihilation - we don't yet know which, but the choice is ours. War and natural catastrophe may be involved. The degree of violence will be determined by the degree of inequity caused among the peoples of the world and in the balance of nature. In this crisis, rich and poor will be forced to struggle as equals to survive.<br /><br />That it will be very violent is now almost taken for granted among traditional Hopi, but man may still lessen the violence by correcting his treatment of nature and fellow man. Ancient spiritually-based communities, such as the Hopi, must especially be preserved and not forced to abandon their wise way of life and the natural resources they have vowed to protect.<br /><br /><br />The Fate of Mankind<br /><br />The Hopi play a key role in the survival of the human race, through their vital communion with the unseen forces that hold nature in balance, as an example of a practical alternative to the suicidal man-made system, and as a fulcrum of world events. The pattern is simple. "The whole world will shake and turn red and turn against those who are hindering the Hopi."<br /><br />The man-made system now destroying Hopi is deeply involved in similar violations throughout the world. The devastating reversal predicted in the prophecies is part of the natural order. If those who thrive from that system, its money and its laws, can manage to stop it from destroying Hopi, then many may be able to survive the day of purification and enter a new age of peace. But if no one is left to continue the Hopi Way, then the hope for such an age is in vain.<br /><br />The forces we must face are formidable, but the only alternative is annihilation. Still the man-made system cannot be corrected by any means that requires one's will to be forced upon another, for that is the source of the problem. If people are to correct themselves and their leaders, the gulf between the two must disappear. To accomplish this one can only rely on the energy of truth itself.<br /><br />The approach, which is the foundation of the Hopi way of life, is the greatest challenge a mortal can face. Few are likely to accept it. But once peace is established on this basis, and our original way of life is allowed to flourish, we will be able to use our inventive capacity wisely, to encourage rather than threaten life, and benefit everyone rather than giving advantage to a few at the expense of others. Concern for all living things will far surpass personal concerns, bringing greater happiness than could formerly be realized. Then all living things shall enjoy lasting harmony.<br />______________________________________________<br />Written by Thomas V. Tarbet, Jr., and reviewed by a traditional messenger. All rights concerning this publication are reserved by the author, with the exception that it may be copied or transmitted by any means, provided nothing is added or deleted, and provided it is not sold.<br />IF YOU VALUE THE DESTINY OF FUTURE GENERATIONS MORE THAN PERSONAL WELFARE, PLEASE MAKE SURVIVAL OF THE HOPI WAY YOUR PRIMARY CONCERN, AND LET THE SUCCESSFUL RESOLUTION OF THEIR PLIGHT AT THE HANDS OF THE INDUSTRIAL WORLD BE YOUR PERSONAL RESPONSIBILITY AND GREATEST PLEASURE.<br />For Further Information<br />Hopi contacts: Techqua Ikachi Publications<br />Box 174, Hotevilla, AZ. 86030<br /><br />Thomas Banyaca, Interpreter<br />Box 112, Oraibi, AZ. 86039<br />================<br /></span>JUAN RAFAEL SANTOShttp://www.blogger.com/profile/01879890481260089196noreply@blogger.com1tag:blogger.com,1999:blog-33183376.post-4607485861194442062007-11-07T16:32:00.000-08:002007-11-09T01:54:05.906-08:00Techqua Ikachi # 20: The TIme Will Come to Pass<center><img src="http://www.jnanadana.org/hopi/techqua.title.c.gif" /><br /><img src="http://www.jnanadana.org/hopi/issue_20_1.jpg" /></center><br /><span style="font-size:130%;"> <align="left">Hopi maiden with squash blossom hairdress, 1901</align="left"><br /></span><p align="center"> <span style="font-size:130%;"><b>Issue Number 20<br /></b> </span></p><p align="left"> <span style="font-size:130%;"> The time will come to pass when the minds of men will become deluded and the words of the wise will be ignored. When the influence from foreign sources has taken hold the spirit within the Native People of this land will wane, perhaps even be destroyed. We were warned of this by the prophets of old. </span></p><p align="left"> <span style="font-size:130%;"> The Hopi will be the last target because the traditional ways embody a high level of knowledge and strong ability to resist. In the effort to accomplish his ends the Bahanna will use many tactics. As time passes there are increasing signs within the Hopi Nation that the oppressors are succeeding. </span></p><p align="left"> <span style="font-size:130%;"> Yes, the Hopi have come a long way, through one obstacle after another. Many of the ancient prophecies have already come to pass. At this time the Hopi live in two worlds, our traditional one and that of the Bahannas. We are now at the point where each of us has to make his own decision as to which world to choose. </span></p><p align="left"> <span style="font-size:130%;"> Our ancestors were right in predicting that soon dances and music not our own will drown out the traditional teaching and know}edge of the Hopi. Our long tradition and customs of dress appearance, hair styles, our traditional sports for children and adults, many things uniquely Hopi will disappear. Most of our ceremonials will end. </span></p><p align="left"> <span style="font-size:130%;"> In order to keep our village stable we must keep our thoughts on a spiritual level. This becomes the most important base for our village to stand on. We must not forsake the laws and instructions of the Great Spirit, the Creator, from whom we received our teachings and to whom we vowed to live them. </span></p><p align="left"> <span style="font-size:130%;"> It has been said that if even only one or two stand firm it will accomplish the good result for all land and life. If we weaken and fall under the mounting oppression of the Bahanna as we did when we allowed our land to be cut up and put in writing and sold, then any possibility of recovery of our Tradition and our land is nil. When all that is ours, all that is Hopi, is taken away and all our powers of reaching the spirits of heaven and earth are gone, we are dead. We may stomp our feet to the beat of the drum and sing ever louder when praying, but, sadly, we will not reach the spirits, the guardian spirits and the producers of food and rain. We will know then our identity, our spirit power and values have gone. Though we may walk the crowded streets of our village, in truth, we will be dead. </span></p><p align="left"> <span style="font-size:130%;"> Now we enter the time of testing which only the Great Creator can confirm. The alignment of the planets, we were so kindly informed of by the star watchers. The Hopi have expected this to happen and have been waiting. According to ceremonial tradition following the stars one day certain stars will come together in a row as has happened thousands of years ago. It is a time of purifying the land. Changing climate and many catastrophes may occur as we pass through this stage. What may happen no one really knows. </span></p><p align="left"> <span style="font-size:130%;"> Although the alignment of the planets does have an exact time, according to legend it may be in your lifetime, your children's or their children's. But as the time times near the predicted behavior of the people accurately describes the people of today. Perhaps it is the time to repent and pray that our earth will not be totally lost. It has been said that this event may bring about one of two things: destruction or the prosperity to renew the earth to its original wholesomeness. This much we do know. </span></p><p align="center"><span style="font-size:130%;">******</span></p><p> </p><center><span style="font-size:130%;"><img src="http://www.jnanadana.org/hopi/issue_20_2.jpg" /></span></center> <p align="center"> <span style="font-size:130%;">Stone Racer, Mishongnovi, 1901 </span></p><p align="left"> <span style="font-size:130%;"> Once again let us explore our past. One of the sports which has died out is the "stone race" as it has been called by outsiders. For those who are unfamiliar we will describe the "stone" briefly. The stone is made out of pitch, or resin, from the pine tree. It is boiled at a high temperature and some animal hair is added to hold it together. Dark sand is then added for color and then it is shaped into a cube roughly the size of a baseball. When the mixture cools it becomes as hard as stone. The stone can be thrown a great distance with a scoop-like motion of the foot. </span></p><p align="left"> <span style="font-size:130%;"> The stone race begins on the fourth day after the Bean Ceremonial, (Powamu). Every able-bodied man and boy could participate, so that each kiva was represented. The race is repeated four times. Each morning an elder would run from kiva to kiva announcing the race to be held that day, the old animal hooves around his waist clanking as he ran in the early dawn. He would complete four rounds, the first to prepare the body paints, the second to commence painting, the third to dress up, and the fourth round to be on your way to the start of the race. Each Kiva's members dressed differently. The first race is held in a small circle about five miles in circumference. Each day the circle is increased until at least twenty-five miles are run. </span></p><p align="left"> <span style="font-size:130%;">The enactment of the stone race meant many things. Its chief meaning is the Commemoration of the Migrations of the Hopi clans by which our land was claimed. The last, the largest circuit symbolizes the claiming of the whole continent for its Native People and wildlife. </span></p><p align="left"> <span style="font-size:130%;"> At the time when the stone races were being held the Hopis were good runners and the different kivas challenged each other. Sometimes the races were for the purpose their Clan mothers and their father's Clan mothers. At the end, the Kachina racers would come to challenge the men and boys of the village. It is a time of fun for everyone but still it has a mysterious meaning. It was as if we used ordinary, everyday language to address the spirit world. </span></p><p align="left"> <span style="font-size:130%;"> No doubt many of our readers will wonder why this meaningful ceremonial has died out. Let us say it is because of one aspect of Bahanna's modern technology, the wheel. The wheel which caused our feet and legs, and our bodies too, to be dependent on being carried by wheels. Where we once used to walk and run long distances, we now use wheels to reach places both near and far. We hope you have enjoyed this look into our past with us. </span></p><p align="left"> <span style="font-size:130%;"> We are aware that many of our readers are anxious to hear about our relations with the Tribal Council. At this moment we are not certain in which direction the newly elected Chairman, Ivan Sidney, will lean. We have heard rumors that he is not in harmony with most of the Council Members, and that in most cases he follows closely the Hopi Tribal Constitution, respecting the Traditional leaders and Traditional values. The latest rumor was that the hard-core Progressives wanted him to step down. </span></p><p align="left"> <span style="font-size:130%;"> We wonder if he will keep his campaign promises by remaining in touch with us. So far he has defaulted twice by not meeting with us as arranged. We hope that he lives up to his words before we are forced to use pressure. </span></p><p align="left"> <span style="font-size:130%;"> The water line was forced into the village this past year, but no hookup has been attempted. Perhaps President Reagan's program of cutbacks has something to do with it. However, we fear that the coming warmer days will bring renewed problems.<br /><br /></span></p><hr style="font-size:8;"><p> </p><center><span style="font-size:130%;"><li><a href="http://www.jnanadana.org/hopi/techqua_ikachi_i.html">Return to Techqua Ikachi Index</a><p> </p></li><li><a href="http://www.jnanadana.org/hopi/techqua_ikachi.html">Return to Techqua Ikachi Home Page</a></li></span></center><p> </p><hr size="8"> <span style="font-size:130%;"> </span> <img src="http://www.jnanadana.org/hopi/techqua_wheel.c.gif" align="left" /> <span style="font-size:180%;">The shield symbol with its four<br />circles in four quadrants means:<br />"Together with all nations we<br />protect both land and life, and<br />hold the world in balance."</span>JUAN RAFAEL SANTOShttp://www.blogger.com/profile/01879890481260089196noreply@blogger.com1tag:blogger.com,1999:blog-33183376.post-28118966287706408642007-11-07T16:30:00.000-08:002007-11-09T01:53:54.029-08:00Techqua Ikachi# 19: Looking to the Past<center><img src="http://www.jnanadana.org/hopi/techqua.title.c.gif" /><br /><img src="http://www.jnanadana.org/hopi/issue_19_1.jpg" /></center><br /><span style="font-size:130%;"> <align="left">Oraibi, 1898</align="left"> </span><p align="center"> <span style="font-size:130%;"><b>Issue Number 19<br /><br /></b></span></p><p align="center"> <span style="font-size:130%;"><b>LOOKING TO THE PAST</b> </span></p><p align="left"> <span style="font-size:130%;"> Hello, we are here after our long absence. Want to go on a journey through the Hopi world? </span></p><p align="left"> <span style="font-size:130%;"> Remember in our past issues we took you through the period just before and after bahanna came to our land? You were still a child, still free to roam the mesa tops and the valleys with the cornfields which nourish your people. Sadly this freedom ended when you became a captive of the bahanna and were sent far away to school. Your Hopi pattern of life was put aside while you had to follow the rules of bahanna. There you forgot the rules and pattern of life set forth for you by the Great Creator. </span></p><p align="left"> <span style="font-size:130%;"> As the times passed in captivity, you grew to young manhood and learned many things the way white people do them. You were taught a "trade" by which your captors said you would tackle the world and earn your living. After five years you were released, free to go home to your people. You now have great plans for your future; you will work for bahanna and make lots of money. With that you can get what bahanna has, all the beautiful things you see in the stores, may even buy a lot and build a house on it like the bahanna. </span></p><p align="left"> <span style="font-size:130%;"> On your return to the village your family receives you with joy, admiring how you have grown. Now you can help with the fields and stock. Now you can participate in the ceremonials. </span></p><p align="left"> <span style="font-size:130%;"> You notice many things have changed in your absence. People seem older and there are new additions in the family. The most obvious change is that you have arrived in a different village, different surroundings. You are told that they had to move to the new place while you were gone and start out a new life after their old village had become corrupted. They did this in order to keep to their Hopi ways of life and not adopt the bahanna ways. </span></p><p align="left"> <span style="font-size:130%;"> You are dumbfounded, confused, as though the world has fallen on your future plans. You stay and help your family, but there are always nagging thoughts. Working the land, herding, the rituals, slowly drift from your mind for they have no value like money. It is the money that buys nice things. Your life seems empty. After a year you make a decision to leave for the white man's world. Your family resents this but permits you to go with some warnings and advice. You are grown now and it feels good to be on your own. </span></p><p align="left"> <span style="font-size:130%;"> Before dawn you leave with some food, a jug of water and a few of your belongings. Your father and uncle have also given you a few dollars. Being a good runner, you reach the nearest town by sundown. </span></p><p align="left"> <span style="font-size:130%;"> It is a good feeling to get away from the old dead village. By contrast the town is filled with excitement and the promise of the life you have been longing to live, an opportunity to make lots of money. You treat yourself to a big hunk of ice cream and the cookies you missed so much. You learned to like them very much during your captivity and they were not part of village life. </span></p><p align="left"> <span style="font-size:130%;"> You now look for work and find it is not so easy in this small town so you decide to go to a larger city. You hop the freight and after two days travel find yourself in the biggest city you have ever seen. Being a beginner, you don't know what to do and are lost. During the day you look for work, willing to accept anything. The first thing you realize is that what you were taught in the bahanna trade school has no value. The money you had is gone so you sleep in parks and alleys. Soon you get so hungry that you start to depend on picking scraps from the slop cans. </span></p><p align="left"> <span style="font-size:130%;">You are too timid to ask anyone for help and no one comes forward to help you. It was not possible for you to know that this was the depression, that everyone was looking only for their own survival. </span></p><p align="left"> <span style="font-size:130%;"> One morning you are picked up by the police for sleeping in someone's hallway. Scared and confused, you are asked many questions. You are taken to a place you later find out is the Salvation Army. There you are bathed and given clean clothing and the first hot meal since you hit the big city. There they arrange for you to help on the farm. </span></p><p align="left"> <span style="font-size:130%;"> On the farm you meet people like yourself, without jobs, without skills. There you work picking vegetables and fruit. It is hard work, but at least you have something to eat. Those you work with are very nice and live together in shacks nearby. Together you pool what little money you earn to get food. The vegetables and fruit are free to eat. This is where you learn many things you were not taught in school. Among other things, you are introduced to alcohol and "women of profession." You are having such fun that you forget about your goal of making lots of money. </span></p><p align="left"> <span style="font-size:130%;"> Before long, this life loses its attraction and you begin to feel self pity for your failure. You want to return to your people but you are too ashamed and embarrassed to face them. One day you just pack up and leave. Once again you hop a freight and in a couple of days you find yourself in the small town you left behind over a year ago. </span></p><p align="left"> <span style="font-size:130%;"> The frustration and depression drop from you, it is a good feeling, now you are near your home land. The land you know now is rightfully where you belong. You have learned a valuable lesson with your own experience. Bahanna's world has false values, what you learned in school and elsewhere did not help you to make lots of money or fulfill your dreams. </span></p><p align="left"> <span style="font-size:130%;"> Back in the village you are accepted without question despite your unsuccessful adventure. Within a year you are initiated into a higher order. You now realize the elders were right in advising you to learn inner wisdom and the knowledge of nature and man. It is true, it is important to protect what the Great Creator has given to us. </span></p><p align="center"> <span style="font-size:130%;">* * * </span></p><p align="left"> <span style="font-size:130%;"> Thank you for coming with us on this journey and seeing through the eyes of a Hopi. Perhaps you will realize the feeling of despair and uselessness in our hearts while our ways are being threatened. Thank you - with our blessings.</span></p><p> </p><center><span style="font-size:130%;"><img src="http://www.jnanadana.org/hopi/issue_19_2.jpg" /></span></center> <p align="center"> <span style="font-size:130%;">Yukiuma, founder of Hotevilla--prisoner of 5th Cavalry, U.S.<br />(Standing to right of uniformed man in center of back row.) </span></p><p align="center"> <span style="font-size:130%;"><b>COMMEMORATION</b> </span></p><p align="left"> <span style="font-size:130%;"> On September fourth, fifth, and sixth a commemoration was held in the Traditional Community of Hotevilla Village, honoring the late Chief Yukiuma who founded Hotevilla September sixth, 1906. His stand was unique, based on his belief and instruction from the Great Spirit, the Great Creator. </span></p><p align="left"> <span style="font-size:130%;"> Against great odds he stood against the power of the U.S. Government and its military might. His strength was the sacred stone tablet received from the Great Spirit. No amount of imprisonment, suffering, bribes, or flattery by the great American Nation could topple him from his beliefs to the end of his life. The spirit of His concept is still alive within Hotevilla Village. </span></p><p align="left"> <span style="font-size:130%;"> People from four directions completed the commemoration and made it a success. The main speaker was from old Mexico, who presented the 1848 Treaty of Guadalupe Hidalgo between the United States and Mexico. A Study was made of the important passages which affect the Hopi people. The findings were very impressive and will be presented to the Geneva Conference, September fourteenth through the sixteenth of this year by the Hopi. Then we will learn the result, the essence of the treaty. </span></p><p align="center"> <span style="font-size:130%;"><b>THE CASE OF THE WATER LINE PROJECT</b> </span></p><p align="left"> <span style="font-size:130%;"> NOTE: We promised to report on the meeting between the Village Water Committee and the Traditional Religious Leaders. We feel the meeting is not worth reporting. It turns out that our words and efforts were useless. They refused to listen to our level of talk. Our resistance against the water line project is based upon the belief-bond between man and Creator and upon the religious position on which Hotevilla Village was founded. </span></p><p align="left"> <span style="font-size:130%;"> Why the big hassle over a little old water pipe line into the village? Some of our people ask this question as do many of the outsiders. This may sound like a small matter, however, to us it is of great importance. We will explain briefly: </span></p><p align="left"> <span style="font-size:130%;"> This project was introduced without the approval of the Traditional leaders. We think it is a shame that these self-proclaimed Village Committee members take it into their own hands to assume control of the village leadership and village affairs. And to commit the whole village and its people to the white man's system without consulting the traditional leaders or the people. By their mindless action they are breaking the commitments made to the Great Spirit, the Creator, by us and by their own ancestors. Commitments to live in simple and humble ways made by people who have suffered and are now suffering terrifying ordeals at the hands of the Government in order that our children and their children to come may walk on the path of the Great Spirit, side by side. </span></p><p align="left"> <span style="font-size:130%;"> It was foretold that this portion of Hopi land must be protected and was to be a shelter for mankind. That it must not be harmed by man. </span></p><p align="left"> <span style="font-size:130%;"> We wonder, do they read or hear the newscasts each day about widespread natural disasters, conflicts and wars? Have they totally forsaken the spirit of our ancestors and our Creator? </span></p><p align="left"> <span style="font-size:130%;"> We feel it is of the greatest importance to carefully calculate our actions and restore harmony and balance or we all will perish. Since no one can tell what the next day will bring, suppose a natural or man made disaster strikes today, what will happen? You know all the water and electric mains will be knocked out first. Many of the dependent multitude of people in big cities will perish. On the other hand, our village will still be standing with no broken water mains, no lost electric service. Our wells and springs will still be usable unless the super-powerful gourd of ashes falls from the sky and the earth and all life will be burned to amber. </span></p><p align="left"> <span style="font-size:130%;"> At this time we are very desperate. At any time our children will push us beyond the brink. Then we will be done, our original way of life will close forever. Our worries and tensions mount daily. Our children have come so far and it seems almost impossible to back away. Hopi believe we are to be the last victims of the great white forces. It is said if purification does not come, our Great Creator will take the land back because we do not care for the land and we don't deserve to be on it. The above subject, to our children, is soundless and has no meaning. </span></p><p align="left"> <span style="font-size:130%;"> Back to the Water Committee, a little tid bit for you to sleep on. Our joy was short lived. After all the time and expense, we thought the water project was deactivated. We spoke too soon. Within a month it soon became active again. </span></p><p align="left"> <span style="font-size:130%;">At least Sally Big Pond was forced to resign, or was fired, for being careless in her habit of writing nasty letters to Hopi Leaders and to total strangers in Europe who support the Traditionals. She created a situation so unique that it became an international issue which tarnished the Water Committee and most likely the Government whom she follows. Her co-worker, M. Lomahaftewa C.D.S. resigned in shame. </span></p><p align="left"> <span style="font-size:130%;"> The Water Committee made replacements which lasted only a few days. Both were fired for deceitfulness. The project continues to roll, perhaps leaderless. In the eyes of the Hopi people, the Water Committee is not fit to lead and serve the village community, as a whole they must fold. Our misgivings must be considered by all people. </span></p><p align="center"> <span style="font-size:130%;"><b>ABOUT OURSELVES</b> </span></p><p align="left"> <span style="font-size:130%;"> Greetings: Thank you for your patience, we apologize for the delay of our publication and wish to explain the delay to our readers. Those who have been here will understand the situation. </span></p><p align="left"> <span style="font-size:130%;"> We are experiencing great strain from the pressures of outside forces, feeling discouraged and weary while we carry out our sacred duties. </span></p><p align="left"> <span style="font-size:130%;"> Like many others, we depend on outside help and encouragement which gives us the strength to continue. We find that we cannot communicate without funds and technology and we would like to thank all you good people who have given us your helping hands. In addition to the communications we do many other things which are just as important. We must continue our ceremonials and tend our fields. </span></p><p align="left"> <span style="font-size:130%;"> We face difficulties when it comes to writing, handicapped by illiteracy and a lack of knowledge of grammar. Therefore our message does not reach you as fast as we would like it to. We regret that often we cannot respond to everyone who seeks information. We place all the names and addresses of those who write to us on our mailing list, please write yours clearly. </span></p><p align="left"> <span style="font-size:130%;"> In spite of all the obstacles we are satisfied that we are able to, in a small way, inform the outside world with our message. We do not in any way compare with other publications. Consider that we are in a remote area and barely manage to hang on. We have heard that "Qua'Toqti," the puppet press, has folded. It will be a great loss to the progressives. They depended much on this press as a tool to put forth their politics and undermine the Traditional leadership. </span></p><p align="left"> <span style="font-size:130%;"> We hope that with your help "Techqua Ikachi" will survive and continue to bring the traditional Hopi message to the outside world. </span></p><p align="left"> <span style="font-size:130%;"> We thank you. </span></p><p align="center"> <span style="font-size:130%;"><b>REPORT OF THE FOURTH RUSSELL TRIBUNAL ON<br />THE RIGHTS OF THE INDIANS OF THE AMERICAS</b> </span></p><p align="left"> <span style="font-size:130%;"> The conclusions of the IV Russell Tribunal report in Rotterdam, Netherlands will be available soon. 72 pages of documented presentations of South-Central and North American Natives. Since the postal rate has increased, please enclose money for mailing costs if you are interested. </span></p><p align="center"> <span style="font-size:130%;"><b>EXTERMINATING THE HOPI TRADESMAN</b> </span></p><p align="left"> <span style="font-size:130%;"> Once again the so-called Hopi Tribal Council is oppressing one of our members to come to their terms. This may look innocent while it is directed at only one person, but we believe this trend will create many difficulties and affect our Village Traditional government and our ways in later times. </span></p><p align="left"> <span style="font-size:130%;"> This is Hopi Tribal Council ordinance No. 17 which requires members of the Hopi Tribe to obtain a license to do business on Hopi land for a fee of ten dollars. If there is failure to comply with the ordinance within thirty days the Tribal Council lawyers will take legal action. The accused will be subject to both civil and criminal penalties. Which means closing down the business and denying the person his rights on his own property and his own land. What's this, intimidation in order to have their own way and destroy village autonomy forever? </span></p><p align="left"> <span style="font-size:130%;"> We recommended to the trader involved not to weaken on the basis that Hotevilla Village was founded under the condition of complete independence. That is to say we moved here to escape bahanna system of government and to preserve our own traditional government. In order to avoid involvement with the bahanna system we have refused to endorse any of our members to represent Hotevilla Village in their establishment, therefore in no way place ourselves under their domain. Furthermore, we are not subject to their ordinances. </span></p><p align="left"> <span style="font-size:130%;"> We fear that if we once yield to their terms, other demands will follow. We see this clearly. Since this case needs immediate attention, let those who support the traditional Hopi write letters of support to Chairman, Abbot Sekaquaptewa and Chief Revenue Officer, Joann Masaquaptewa. P. 0. Box 123, Oraibi, Arizona 86039-0123 Phone (602) 734-2441 </span></p><p align="left"> <span style="font-size:130%;"> The person accused under this ordinance is Silas Hoyungwa, General Delivery, Hotevilla, Arizona 86030. If possible send copies of your letter of support to all three individuals or call the above number. </span></p><p align="left"> <span style="font-size:130%;"> A copy of the letter and application is available for your information by writing to Techqua Ikachi. This could help you gain a better understanding of what the puppet council is doing. Write for it if interested.<br /><br /></span></p><hr style="font-size:8;"><p> </p><center><span style="font-size:130%;"><li><a href="http://www.jnanadana.org/hopi/techqua_ikachi_i.html">Return to Techqua Ikachi Index</a><p> </p></li><li><a href="http://www.jnanadana.org/hopi/techqua_ikachi.html">Return to Techqua Ikachi Home Page</a></li></span></center><p> </p><hr size="8"> <span style="font-size:130%;"> </span> <img src="http://www.jnanadana.org/hopi/techqua_wheel.c.gif" align="left" /> <span style="font-size:180%;">The shield symbol with its four<br />circles in four quadrants means:<br />"Together with all nations we<br />protect both land and life, and<br />hold the world in balance."</span>JUAN RAFAEL SANTOShttp://www.blogger.com/profile/01879890481260089196noreply@blogger.com0tag:blogger.com,1999:blog-33183376.post-72517076681997194032007-11-07T16:28:00.000-08:002007-11-09T01:53:34.091-08:00Techqua Ikachi #18: Tribunal in Holland, Our Case<center><img src="http://www.jnanadana.org/hopi/techqua.title.c.gif" /><br /><img src="http://www.jnanadana.org/hopi/issue_18_1.jpg" /></center><br /><p align="center"> <span style="font-size:130%;"><b>Issue Number 18<br /><br /></b></span></p><p align="center"> <span style="font-size:130%;"><b>Hopi Traditional Village presents their case in Holland's Tribunal</b> </span></p><p align="left"> <span style="font-size:130%;"> With much regret we delayed this issue, our apologies to our readers. Sometimes one must make a decision between two vital objectives. We decided to bypass our newsletter for a time and respond to an invitation from Holland's Fourth Russell Tribunal in order to present our case before the international jury. </span></p><p align="left"> <span style="font-size:130%;"> We prepared two cases, the general problem in Hopi land and a special document in reference to Hotevilla Traditional Village. We did this because of the different philosophic concepts and self-governing bodies of each village. We took this step because we feel and trust that they have similar purposes and goals to reach. We hope this move will not hinder the traditional concepts and efforts to resist the oncoming encroachment into our land. </span></p><p align="left"> <span style="font-size:130%;"> At this time we are aware there are many people who are curious and anxious to know the outcome. If we shall succeed or fail. This we cannot predict or be boastful about, for it is like a seed put into the earth, whether it will bring forth a good harvest or whether we will face famine. We must be patient, for now all we can say from our viewpoint is that the gathering created deep strong feelings. We hope that it will bring a good harvest. </span></p><p align="left"> <span style="font-size:130%;"> To our understanding the purpose and aim of the Tribunal is that it is a foundation, consisting of non-government organizations of different nations focusing on the rights of the native people of South and North America: To further the observance of human rights, the rights of the Indians to have their own tradition, language, culture, and territory, without interference from outside sources. That the governments of the countries and the tribal governments within, (as well as any opposition) must respect their own constitutions and cease their violations of human rights and the autonomy of all the indigenous people so they will be free to seek their own self-determination. That colonization, exploitation and extermination must stop before all the aboriginal natives, the guardians of land and life, disappear from the face of the earth. </span></p><p align="left"> <span style="font-size:130%;"> Upon these bases, the Tribunal's effort is toward mobilizing public opinion and to arouse a consciousness of the Native problems by means of publicity, both on a national and international level. The documents will be made available to or will be sent to the world's governments, institutions of higher learning, and others including those accused. The effort is to awaken and increase the pressure of public opinion, to make the problems known on a larger scale in order that they may be called to the attention of the various political and authoritative organizations. </span></p><p align="left"> <span style="font-size:130%;"> The Tribunal was well attended by representatives from different countries. One can feel the atmosphere of sacredness and honor among people with the same problems and the supporters who care and are dedicated to the Almighty, the Great Creator. </span></p><p align="left"> <span style="font-size:130%;"> For several days after our case was presented before the international jury key questions were asked of witnesses and experts for confirmation before the jury. Oppressed minorities of many countries have their cases heard. All cases had these factors in common: oppression, exploitation, extermination, genocide, etc. The accused or representative government institutions were also invited to be present in order to have a chance to present a clear understanding to the jury and the people in defense so that everything can be brought out into the open. Sadly, none appeared to challenge the charges brought by the Native peoples. We will bring out more information in our next issue, the outcome and the resolution. </span></p><p align="left"> <span style="font-size:130%;"> We have a hard struggle ahead, the opposition is very strong and has no mercy. For over half a century the official Federal policy has been to assimilate the Indians by every available means. First, to attempt to outlaw the tribal religion and replace it with Christianity as the official religion. Then compulsory boarding schools were established for indoctrination without much success so the Federal policy toward Indians changed to fostering the Indians through economic development, modern conveniences, health care, religious freedom, cultural autonomy, tribal self-government by election through denouncing the village leadership as a governing body. </span></p><p align="left"> <span style="font-size:130%;"> In their folly some took the bait claiming this was payment by the Government for making use of our land and resources. It makes sense in some ways, but to set an example Hotevilla Village has, over the years, refused to be lured, maintaining their stand. </span></p><p align="left"> <span style="font-size:130%;"> Research by scholars finds and regards Hotevilla Village as a special administrative problem because of their past. There are constant reminders of force and tension built up by persistent pressure by the Government which has caused them to cast themselves into an unyielding mold. They maintain that they have committed no crime, only to live in their own ways. This is true, but equally trues is it that Traditional leadership is based on moral, non-violent, religious beliefs with respect not only for their own people, but for all land and life, rather than based on prestige and the power to dominate. To stray from this code of laws would destroy the Hopi way. Therefore acculturation is not the solution for the problems in Hopi land. </span></p><p align="left"> <span style="font-size:130%;"> We don't know what the future holds for us. As a byword, we will wait perhaps four days, four weeks, maybe four months, perhaps even four years. Whatever this seed produces, success or failure, our course must change.</span></p><p> </p><center><span style="font-size:130%;"><img src="http://www.jnanadana.org/hopi/issue_18_2.jpg" /></span></center> <p align="center"> <span style="font-size:130%;"><b>Men of 1st mesa, the Deputies or Renegades who were ordered<br />by the Hopi Indian Agency to cause disturbances in Oraibi.</b> </span></p><p align="left"> <span style="font-size:130%;"> In our last two issues we took you on a journey through the Hopi world, before and after bahanna came into Hopi land. During the period when order within Hopi land was disrupted by western ideas as foretold. We led you through this journey in an effort to give you a clear understanding of what consequences the Hopi will face if we forget our ways and allow ourselves to be diverted into other life designs that are not ours. In fact, this is what has happened to the Hopi. Only a handful who have refused to accept the new ideas have suffered prompt consequences at the hands of our own people. </span></p><p align="left"> <span style="font-size:130%;"> Now let us continue with your journey as a Hopi. You recall only months ago you walked the mesa top where your people live. It is a great feeling to do as you wish, unafraid, to play and dance with children of your own age. </span></p><p align="left"> <span style="font-size:130%;"> You have grown up quickly during all the confusion. You begin to pick up the realities of life as your thoughts return to your elders and the knowledge of prophecies, the pattern of life set for you. You want to run away because of your fear but you also want to see it through like a brave Hopi. You realize your people are helpless too, you are all in the clutches of bahanna. </span></p><p align="left"> <span style="font-size:130%;"> Many things have happened during your captivity, you have learned to accept the demands that come your way. One morning after early breakfast you and the other boys and girls are dressed in extra clothing, with blankets and sacks of food you are loaded on wagons. No one has told you where you are going but everyone is excited to be going on an adventure after being cooped up for several months. </span></p><p align="left"> <span style="font-size:130%;"> All that day you travel without reaching your destination. It is cold with patches of snow on the ground. You huddle together to keep warm with what little covering you have. You and the other older boys run and walk beside the wagons to keep warm. You have the urge to run away, but you realize you could not escape the guards on horseback. Shortly before dark you are stopped to make camp. Cold, tired, and hungry, the older children are told to gather firewood. You are happy that you can do something to get warm and you feel pity for the younger children who are in tears. Finally you are fed and allowed to warm yourself near the fire. Sleeping is almost impossible in the cold but somehow you make it through the night and are ready to continue the journey the next day. </span></p><p align="left"> <span style="font-size:130%;"> Late the second day you hear a shout and look off into the distance where you see smoke, your spirits rise, maybe you are nearly there. It takes another three hours to reach the place just before dark. As you ride through on the wagon you see that these are much bigger houses with many windows and lights. Many people are walking around who look like the first bahanna you saw. </span></p><p align="left"> <span style="font-size:130%;"> Now you find yourself in a very strange place with roads of shining metal, upon these roads are strange monsters. Monsters who breathe through the top of their heads and have one glaring eye. monsters that howl like coyotes and hiss and grunt like giant snakes. These things were long and moved on wheels like wagons. You are told to get inside the belly of one of these monsters through a doorway and you do so reluctantly, trying to control your fear. </span></p><p align="left"> <span style="font-size:130%;"> Once inside the monster you are surprised to find it is comfortable and warm with seats for you to sit on. The bahanna who is going with you is nice, she gives you and the other children sack lunches and some sweet drinks. After two hard days travel with little sleep soon everyone is in deep slumber. </span></p><p align="left"> <span style="font-size:130%;"> The next day you awake to find yourself in a much larger place with taller houses than you have ever seen before and many more bahannas. You are taken to a place which will be your home for the next five or more years. There you are separated from the other children, bathed and given clean clothing, a bed and a schedule for all the things you are to do. From now on your life is a mixture of loneliness and happiness. You are always under watchful eyes. No longer can you dance and sing your own way. No longer can you see Katchina dances in the Kiva, no longer can you go exploring the mesa tops. </span></p><p align="left"> <span style="font-size:130%;"> As time passes on you begin to adjust yourself to the new conditions by taking part in the activities. Soon you no longer think much about your country and people, the ceremonial dances or helping your father and grandfather in the corn fields begins to dim in your mind. You no longer speak your own language. During the five years or more in captivity your mind has slipped into bahanna concepts. You dream of the future with better and easier ways of living. Working the fields has no future, the bahanna ways seem much better. You can have electricity and water right in your own home. Why live the old ways, carrying jugs of water and wood to store in the barn on your back for the long distances you remember having to do as a child. Now that you have learned a trade and will be making a lot of money you plan to buy many good and beautiful things you have seen in the big stores. You even think about moving into town and owning your own home. That would certainly make you the envy of your people and your friends. </span></p><p align="left"> <span style="font-size:130%;"> Unknown to you, about this time the crisis in your land has become critical causing much unrest and friction. Continually the children are taken away by force to schools by the Navajo and Hopi renegades under instructions from the agency. They act without mercy in dealing with your people causing much disturbance and distress. Because you have by now spent so much time with bahanna you would not understand why your people have made a firm stand to suffer for you and your future. You could not understand that bahanna and your corrupted leaders have planned deliberately to destroy the minds of all the children as Hopi. It has worked and you and the other children are the victims. In our next issue we will show you how the victimized children accept bahanna ideas and concepts and become traitors to their own people. Later one will discover that his people were right. Through his own experiences in exploring the inner cities and towns he realizes the false values of the bahanna and denounces the bahanna system to defend his own people.</span></p><p> </p><center><span style="font-size:130%;"><img src="http://www.jnanadana.org/hopi/issue_18_3.jpg" /></span></center> <p align="center"> <span style="font-size:130%;"><b>COMMENTS ON AN ARTICLE WHICH APPEARED IN THE PUPPET PRESS</b> </span></p><p align="left"> <span style="font-size:130%;"> Apparently the puppet Hopi Tribal Council are to be a dominating government over the land. Once again a crunch to belittle and degrade the Traditional leadership structure. This notice may not sound good to both Traditional and progressive circles. The article is misleading. </span></p><p align="center"> <span style="font-size:130%;">NOTICE </span></p><p align="left"> <span style="font-size:130%;"> "The Hopi Tribal Council has the responsibility to supervise all use of the Hopi partitioned lands. There are no recognized clan, village or individual holdings in Hopi partitioned lands. Permission for grazing, farming, homesteading and other uses must be obtained from the Hopi Tribal Council."<br /><br /></span></p><hr style="font-size:8;"><p> </p><center><span style="font-size:130%;"><li><a href="http://www.jnanadana.org/hopi/techqua_ikachi_i.html">Return to Techqua Ikachi Index</a><p> </p></li><li><a href="http://www.jnanadana.org/hopi/techqua_ikachi.html">Return to Techqua Ikachi Home Page</a></li></span></center><p> </p><hr size="8"> <span style="font-size:130%;"> </span> <img src="http://www.jnanadana.org/hopi/techqua_wheel.c.gif" align="left" /> <span style="font-size:180%;">The shield symbol with its four<br />circles in four quadrants means:<br />"Together with all nations we<br />protect both land and life, and<br />hold the world in balance."</span>JUAN RAFAEL SANTOShttp://www.blogger.com/profile/01879890481260089196noreply@blogger.com0tag:blogger.com,1999:blog-33183376.post-336004379192313262007-11-07T16:26:00.001-08:002007-11-09T01:53:17.485-08:00Techqua Ikachi # 17: A LOOK INTO OUR PAST<center><img src="http://www.jnanadana.org/hopi/techqua.title.c.gif" /><br /><img src="http://www.jnanadana.org/hopi/issue_17_1.jpg" /></center><br /><p align="center"> <span style="font-size:130%;"><b>Issue Number 17<br /><br /></b></span></p><p align="center"> <span style="font-size:130%;"><b>A LOOK INTO OUR PAST</b> </span></p><p align="left"> <span style="font-size:130%;"> In our last issue we let you have a short glimpse into the past Hopi world, when our ways of life were still stable in purpose. You will now enter the world of Bahanna (white race). The period when the first Bahanna planted the curse in Hopi land. The result of this curse is where we are now at this stage. Knowing this, the Hopi refuse to acknowledge the Bahanna's proposals or to be tempted to raise arms against any foreign powers. The Hopi stand is clear, all that he wants is to control his own way of life, his land and freedom to practice his own beliefs. Maybe the Hopi do see into the future so as to foretell the Bahanna's acts which will split the Hopi nation into two factions, two paths is the true meaning. When this situation finally came to a head one faction must suffer. Those who chose the original path were punished, imprisoned and finally evicted from their homes. This is their sacrifice in order to keep to their ways. This is a brief introduction to the situation so you may find your way around as a Hopi in the Bahanna world. </span></p><p align="left"> <span style="font-size:130%;"> Please, once again pretend you are a Hopi in your early years, the period when your view of life is still somewhat blurred. Your home is in the village atop the mesa with a view to sunrise and sunset, a view to wide desert and high mesas. At night there is the most enchanting view of the heavenly bodies. Here too is where you will view the first Bahanna through Hopi eyes. </span></p><p align="left"> <span style="font-size:130%;"> From your uncle's lips you have been hearing a lot about the Bahanna, an elder brother of the Hopi who was to come someday. You often wondered what he looks like and when he will come. You did not know that you will have a chance to witness the historical event until the village crier announced that strange people are coming up to the mesa. </span></p><p align="left"> <span style="font-size:130%;"> You are told to stay indoors until confirmation is made by the chiefs whether they are friends or foes. It is best to be cautious. They are believed to be Bahannas. ''Bahannas," you say aloud to yourself, "What will they be like?" </span></p><p align="left"> <span style="font-size:130%;"> The announcement did not take long in coming, they seem to be harmless and want to be friends. With the other children you go out to explore what the first Bahannas are like. At first you peek at them from a corner and when they come closer you run quickly to the next corner. By and by you come nearer to get a better look. You hear them speaking a strange tongue. "Look," you say excitedly, awed by such strange creatures, "Look, their clothing is different." "Look, they have hairs on their faces like dogs!" Very weird things happen that really astonish you, as you look with wide eyes, one of the Bahannas takes out his glaring eyes and puts them back again after wiping them with a piece of cloth. Another pulls off the top of his head and replaces it without a show of blood. "They must be witches," you think to yourself. </span></p><p align="left"> <span style="font-size:130%;">The Bahannas have with them a black box with one bulging eye. They connect legs to this so it stands up and then their behavior becomes very strange indeed. They flap their hands like birds wings, with other hands they offer you some kind of objects. They motion the objects are to eat. You are too shy to come close so they toss a few to you. Naturally you grab for them. They toss more and more and soon you all scramble to grab more than the other children resulting in some friction among you. All during this time you notice one of the Bahannas is always behind the black box with his head covered. You do not understand, it is only your fun that matters. You do not know that the first seed of the curse is sown by the Bahannas. </span></p><p align="left"> <span style="font-size:130%;"> As time passes on the scouts for the more ambitious Bahannas have exploited the Hopi. From now on the life of the Hopi is one of tension and fear. In spite of this the yearly life cycle continues according to the Creator's plan. Before long the Bahannas make a proposal to set up a school to teach Hopi a better way of living. Hopi leaders oppose these plans on the basis that we are satisfied with the Hopi way of life, but the Bahanna persist and build schools near each village. </span></p><p align="left"> <span style="font-size:130%;"> Your young mind has not yet comprehended full knowledge so you think it would be interesting and exciting to go to the white man's school. Perhaps to eat more candies and cookies and other things you may like. Your whole family is totally against this, your uncle would often gather all the clan members and preach to all of you how it will affect your future. He would end up by saying, "If we all turn into Bahanna, the great waves of water will swallow us all." </span></p><p align="left"> <span style="font-size:130%;"> Before long the factions began to form, some to stay with the old ways, some to learn the new white man's ways. It begins to affect the children and some of your friends become your enemies. The schools open and the parents who agreed to go along with the Bahannas plan to enter their children of their own free will. Those who oppose do not. Teachers come into the village to take you and the other children, but your parents and the other parents refuse. The teacher tells them to reconsider, he will return. </span></p><p align="left"> <span style="font-size:130%;"> Now you and your sister sleep each night in different places, changing each night so that you never sleep in the same place twice. Several time you have a close call but you were able to outrun the Bahannas. They carry guns and shoot after you to scare you into stopping, but you never stop running. </span></p><p align="left"> <span style="font-size:130%;"> One morning you come home and your sister is gone. Your mother and grandmothers are crying, the Bahannas have taken her. Sounds of crying come from the other households nearby who also lost their children. </span></p><p align="left"> <span style="font-size:130%;"> One day you walk right into them, the Bahannas were waiting in your house! Your father grabs you into his arms and the Bahannas try to drag you away, but your father holds you firmly. There is a struggle and your father lets go only because he was hit on the head by a Bahanna's club. Still struggling, they take you to the school. They take all your clothes and clip all your hair off, then they throw you into a tub of hot water and scrub you raw. Now a new kind of clothing is thrown to you for you to put on. </span></p><p align="left"> <span style="font-size:130%;"> To keep you from running off, they take you on horseback two days travel away to another school. There you are given a bed and a blanket and a meal. Not candies or cookies, but something you have never eaten before. The first few days you are very sad and lonesome, you cry yourself to sleep. The other children are in the same shape. </span></p><p align="left"> <span style="font-size:130%;"> In this new place there are many strict rules. You are not permitted to utter the words of Hopi or you will be punished with a whip. You are expected to be in bed and to rise at certain hours. There were many more dont's than do's. </span></p><p align="left"> <span style="font-size:130%;"> After months go by you are taken to another school still further away from your home. Here you will spend the next four to five years. </span></p><p align="center"> <span style="font-size:130%;">* * * </span></p><p align="left"> <span style="font-size:130%;"> In our next issue we will take you on a trip to the white man's country and give you a glimpse as to what is happening to our people while you are gone. </span></p><p align="center"> <span style="font-size:130%;"><b>WHAT IS THE SOLUTION?</b> </span></p><p align="left"> <span style="font-size:130%;"> What can we do to help our Mother Earth regain her health? How can we stop runaway technology from destroying her and all life? Has she not provided us with days to live, work, and enjoy our lives, and nights to rest? Has she not provided us with seasons to seed the land and harvest its fruits for our nourishment and provided water for our growth? With her love she gives us life, hope, and dreams of happiness, the mating for all to love one another. </span></p><p align="left"> <span style="font-size:130%;"> Sadly, since technology flourished, our nights and days become a mixture of happiness, sadness, illness and anger. That which we call bad or good, that which spreads negative thoughts of love and hatred, near and far, blinds us to see what is beyond. With words of peace and human rights nations are stock-piling weapons of war. The greed for natural resources creates friction among nations, retaliations, marriages to richer or stronger nations for better or worse until death do us part. Whom to love or hate? Masses of life in a heap, confused and frustrated waiting with fear for what will leap upon them, peace or upheaval. </span></p><p align="left"> <span style="font-size:130%;"> It was said, when man on earth loses sight of the Original Purpose and begins opposing the universal laws of the Great Creator, he will face and experience many problems in many forms. To mention a few: wars, changing climate, man-made or natural catastrophes, and finally moral breakdown. Here we bring out what our behavior is succeeding in accomplishing. Through our research in analyzing the theories of several religious sources of knowledge and prophecies we find these sets of facts related to one another. This is confirmed by scientific study for those who tend to shun spiritual beliefs. In order to create a better understanding we will briefly compare the concepts of Hopi and Bahanna spiritual knowledge. </span></p><p align="left"> <span style="font-size:130%;"> At the time of creation, the Great Creator made the earth to be inhabited with life, but it was empty and covered with water. So He created four assistant Gods to help put the world in order. A God of lightning and thunder, a God of knowledge and wisdom, and the twin brothers, Poqonghoya, God of hardness, and Palongwhoya, God of sound. Together they created life and earth. With their powers they rotated the </span></p><p align="left"> <span style="font-size:130%;">earth, thereupon the water rushed to each pole, the land appeared and at both poles the water was solidified into ice. The twin gods were given the duty of keeping the world in proper rotation by sitting atop the water serpent to keep the poles in a stable form of solidity. They must not release the serpent, only a little now and then, in order to warn man of his recklessness and disobedience, then natural catastrophes will occur. If mankind fails to heed and goes beyond bounds the water serpent will be released and the water will cover the earth and swallow us. That will be the end of this age as well as the beginning of a new age. </span></p><p align="left"> <span style="font-size:130%;"> The following are concepts of Bahanna, a few scriptures of the Bible prophecies along with short interpretations: </span></p><p align="left"> <span style="font-size:130%;">Genesis 1:9 "Then God said, let the water under heaven be gathered together into one place and let the dry land appear. And it was so." Interpretation: By the command of the Great Creator, earth was formed and water parted from the land. </span></p><p align="left"> <span style="font-size:130%;">Isaiah 45:18 "For thus saith the Lord that created the heaven. God himself that formed the earth and made it to be inhabited, I am the Lord, and there is none else." </span></p><p align="left"> <span style="font-size:130%;">Interpretation: The Great Creator has created heaven, earth and life. He inhabited the earth with life and for this purpose He gave instructions of a life plan and laws, which only He can give. </span></p><p align="left"> <span style="font-size:130%;">Matthew 24:7-8 "For nation shall rise against nation and kingdom against kingdom and there shall be famines and pestilence and earthquakes in divers places." </span></p><p align="left"> <span style="font-size:130%;">Interpretation: I will box your ears for acting childish, fighting for what is not yours. I will try and refine you with much suffering and sorrows. </span></p><p align="left"> <span style="font-size:130%;">Job 38:8-9-10 "Or who shut up the sea with bars and doors when it breaks forth as if it had issued out of the womb. When I made the clouds and the garment thereof and thick darkness as swaddling band for it. And established My decrees upon it and set the bar and door." </span></p><p align="left"> <span style="font-size:130%;">Interpretation: The Great Creator said, "I have planned for this day when man forgets his purpose and goes against My laws. I have reserved the water in the form of ice and snow for My own use as a weapon for punishment on the day when mankind gets out of control. The Judgement Day." </span></p><p align="left"> <span style="font-size:130%;">Daniel 9:26 "The end thereof shall be with flood." </span></p><p align="left"> <span style="font-size:130%;">Interpretation: "You do not deserve to live on this land which I made for you, I will regenerate the earth." </span></p><p align="left"> <span style="font-size:130%;"> What shall be the signs of the coming end of this age? This question is on the lips of many. Sadly the unfoldment of the signs are not pleasant. We turn now to the studies of scientists, geologists, and other groups. Their reports say that the earth is warming up, causing high water in the South and low in the North. There is a report of sinking lands and disappearing islands at the southern tip of South America and elsewhere. They think that changing climate could be the cause of droughts in some parts and floods in others. Cold and hot spells are occurring in new patterns so that vegetation is also affected. Corn is now being raised much further north in Canada. The time may come when citrus fruit can be grown there. </span></p><p align="left"> <span style="font-size:130%;"> New insects, animals and birds are appearing in different places as old habitats disappear, supposedly they are in search of their own cultural environment. If one or two things were involved there might be some explanation, but when every phase of life, sea, earth, and air are feeling the same changes there must be something happening. Scientists believe the earth is tipping southward, because the melting ice is lessening the weight at the North pole. Their report says the ice is melting alarmingly because the earth's temperature is rising degree by degree as a result of pollution, due to the billions of tons of carbon-dioxide put into the earth's atmosphere from internal combustion engines and the tons of fossil coal burned for power in factories and homes. They call this the greenhouse effect which traps more heat in the earth's atmosphere, averaging from one to three degrees a year. This in turn may melt vast antarctic ice fields, raising the ocean level 170 feet or more and flooding much of the land. That is, if nothing is done to correct or control the heat buildup. Chunks of ice weighing thousands of tons which have accumulated for thousands of years will break off and slide into the sea which would cause the ocean level to rise to new heights. Scientists predict this may happen in about three or four years from now. </span></p><p align="left"> <span style="font-size:130%;"> But this is too slow for the technologists. Dropping the powerful A-bomb would speed the melting of the ice. They say we might defeat the communists by this act of war, or vice versa, but there is no power of man which can defeat the threat of flood. When God releases the surplus water, only God can stop it. </span></p><p align="left"> <span style="font-size:130%;"> Is there a way of preventing this catastrophic upheaval of the earth? Will we dismiss it as a hoax and continue on living as before? This is up to us, but we should not forget the future of our children and those to come. We may be helpless against the powerful technologists and people in high places, but there must be a way. </span></p><p align="center"> <span style="font-size:130%;"><b>$5 MILLION CLAIM HEARING</b> </span></p><p align="left"> <span style="font-size:130%;"> Since the Land Claim Commission awarded five million dollars to the Hopi tribe on the land deal, Hopis have been undecided what to do with the money and are in disagreement whether it is a land sale or whether the funds have been awarded for wrongs done. </span></p><p align="left"> <span style="font-size:130%;"> Several fruitless attempts have been made by the Hopi traditional leaders to meet with the Hopi Tribal Council about this question, all of which were declined. Instead Supt. Alph Sekakuku conducted his own five million dollar hearing on March 11, 1980. None of the traditional leaders attended because of his slanderous remark in the tribal newsletter, "That they think it will be useless to attend his meeting because of his racist attitude." </span></p><p align="left"> <span style="font-size:130%;"> On the agenda was the question, "Have the Hopi people sold their land as claimed by some people?" He says the winning answer was NO from the crowd of approximately 200 persons. Actually few agreed, so we are informed, because there were so many who remained curious and undecided. </span></p><p align="left"> <span style="font-size:130%;"> His theme, "It is like paying (a) fine for something that you have done wrong." "Because," he says, "that is what the U.S. Government had been guilty of." He claims that the Hopi tribe, under the Hopi Tribal Council, has owned the land under Indian title, (who gave them the title?) for half of the 19th and the 20th centuries. We wonder why? The Hopi Tribal Council was not around then and was not really organized until the Commissioner granted official recognition December 1, 1955. The traditional Hopi government has been organized for thousands of years before the Bahanna came, so actually we, the traditionals, have more right to control our own land than the Hopi Tribal Council. </span></p><p align="left"> <span style="font-size:130%;"> The following is an interpretation of Docket 196 of the Land Claims Commission by capable lawyers: </span></p><p align="left"> <span style="font-size:130%;"> "Accepting the money for the claim will have the same legal effect as selling the rights to the land. This is so because accepting the money will mean that the Hopi will no longer have any right to the land for which the claim was made. </span></p><p align="left"> <span style="font-size:130%;"> "According to present U.S. law, payment and acceptance of an award made by the Indian Claims Commission is a complete bar to any other legal action to recover the land for which the claim was made. This is stated in Sec. 70U of the law, 25 USC 70U. </span></p><p align="left"> <span style="font-size:130%;"> "The claim made in the Indian Claims Commission was for the taking of Hopi land, among other things. To say it another way, the claim asked for money, that is, for the value of the Hopi land. This can be seen by reading paragraphs No. 8-19 in the claim petition. The five million dollars award settles and puts an end to any claim to the land itself. This award is not simply compensation for past wrongs. </span></p><p align="left"> <span style="font-size:130%;"> "In paragraphs 20-22 of the petition the lawyers make what is called an 'alternative' claim. In those paragraphs they take the position that the land still belongs to the Hopi, and that the claim is for depriving the Hopis of the use of the land. But as explained above, the claim also takes the contrary position, saying that the land was taken and making a claim for the value of the land itself. </span></p><p align="left"> <span style="font-size:130%;"> "Accepting the award will settle and put an end to all the claims in the petition, including any further claim to the land itself." </span></p><p align="left"> <span style="font-size:130%;"> In view of the opinion poll on Docket 196 of the claim petition, we feel it is time to ask our readers to give their opinion on what Sec. 70U really means. If possible consult your lawyer if you are in doubt. Because of limited space only 70U is put before you. You need not sign or address, only initial and include your state or country, unless you want to include your complete address. Because of disturbance and interference with our mail, send registered, certified or by other means by which it will be sure to reach us. This is urgent, accepting the money means losing our land. </span></p><p align="center"> <span style="font-size:130%;"><b>OPINION POLL</b> </span></p><p align="left"> <span style="font-size:130%;"> I fully understand and acknowledge the Sec. 70U of the law, U.S.C. 70 printed below. Indicate how it will affect Hopi by marking (X) in the box. </span></p><p align="left"> <span style="font-size:130%;">70U Payment of claim after final determination; adverse determination as bar to further claims. </span></p><p align="left"> <span style="font-size:130%;"> (a) When the report of the Commission determining any claimant to be entitled to recover has been filed with Congress, such report shall have the effect of a final judgment of the Court of Claims, and there is authorized to be appropriated such sums as are necessary to pay the final determination of the Commission. The payment of any claim, after its determination in accordance with this chapter, shall be a full discharge of the U.S. of all claims and demand touching any of the matters involved in the controversy. </span></p><p align="left"> <span style="font-size:130%;"> (b) A final determination against a claimant made and reported in accordance with this chapter shall forever bar any further claim or demand against the U.S. arising out of the matter involved in the controversy. </span></p><p align="left"> <span style="font-size:130%;">____ The award is simply a compensation for past wrong by the U.S. Government. It will not affect any right to the land. Comment: </span></p><p align="left"> <span style="font-size:130%;">____ The award is not simply a compensation for past wrong. It will also extinguish all claims to the land for Hopi forever. Comment: </span></p><p align="left"> <span style="font-size:130%;">Name or initials _____________________________________________________ </span></p><p align="left"> <span style="font-size:130%;">Address ___________________________________________________________ </span></p><p align="left"> <span style="font-size:130%;">(Please copy and give to friends, clubs or organizations.) </span></p><p align="left"> <span style="font-size:130%;">Mail to: Techqua Ikachi<br />P. 0. Box 174<br />Hotevilla, AZ 86030<br /><br /></span></p><hr style="font-size:8;"><p> </p><center><span style="font-size:130%;"><li><a href="http://www.jnanadana.org/hopi/techqua_ikachi_i.html">Return to Techqua Ikachi Index</a><p> </p></li><li><a href="http://www.jnanadana.org/hopi/techqua_ikachi.html">Return to Techqua Ikachi Home Page</a></li></span></center><p> </p><hr size="8"> <span style="font-size:130%;"> </span> <img src="http://www.jnanadana.org/hopi/techqua_wheel.c.gif" align="left" /> <span style="font-size:180%;">The shield symbol with its four<br />circles in four quadrants means:<br />"Together with all nations we<br />protect both land and life, and<br />hold the world in balance."</span>JUAN RAFAEL SANTOShttp://www.blogger.com/profile/01879890481260089196noreply@blogger.com0tag:blogger.com,1999:blog-33183376.post-38310022189593672752007-11-07T16:24:00.000-08:002007-11-09T01:52:56.267-08:00Techqua Ikachi # 16: Our Ancient Fathers<center><img src="http://www.jnanadana.org/hopi/techqua.title.c.gif" /><br /><img src="http://www.jnanadana.org/hopi/issue_16_1.jpg" /></center><br /><p align="center"> <span style="font-size:130%;"><b>Issue Number 16</b><br /><br /></span></p><p align="center"> <span style="font-size:130%;"><i><b>NOTE:</b><br />When a Hopi is ordained into the higher religious order, the Earth and all living things are placed upon his hands. He becomes a father to all. He is entitled to advise and correct his children in whatever way he can. Together with the other religious leaders they decide the destiny of their children.</i> </span></p><p align="left"> <span style="font-size:130%;"> With the arrival of Bahanna (white race) the old natural order of our Great Creator began to diminish rapidly. Not only in Hopi land, it extended to all parts of the world. We all are to be blamed, for we are abusing our Mother Earth by our mindless actions and by our irresistible urge to better our way through our own inventive thinking. We have forsaken the warnings of our ancient fathers, gradually leading ourselves to ruin. We all should hang our heads in shame. What we say will pain most people, but we hope it will help them to understand themselves and reverse their ways toward better behavior for the good of lesser man and for the survival of our world for coming generations. </span></p><p align="left"> <span style="font-size:130%;"> But first allow us to speak of our honorable fathers, the Ancient Ones, who have passed on and whom we have not forgotten. We continue to this day to honor them through our religious duties. It will be up to our readers to decide, whether or not our claim of the ancient words is assured. However, we have faith and trust that these words are true. We have learned and believe that one cannot communicate with Nature unless your existence and behavior are in harmony with the will of the Great Spirit, that he who knows his part will also find his way in the future. </span></p><p align="left"> <span style="font-size:130%;"> Long, long ago, before Bahanna appeared on this land, our Ancient Fathers were the masters of all spiritual knowledge because they dedicated their lives to the laws of our Great Spirit, and our Great Creator. Every part of their bodies and minds was filled with wisdom and truth. they knew and understood the balance of Earth and Nature and Life. They could see into the hearts of men and into the future of mankind. They knew the function of the earthly body and the heavenly body, of the forces controlling the relationship to Life and Nature. They knew man's actions are powerful, so powerful that it decides the future of man and earth, whether the great cycle of Nature will bring forth prosperity or disaster. So for thousands of years we have lived peaceful lives accordingly, avoiding those things which will destroy our good ways of life. </span></p><p align="left"> <span style="font-size:130%;"> Yes, our Ancient Fathers were masters of all spiritual knowledge and judgement for they were ordained by the breath of our Great Creator. Commissioned to bring forth the great orders and teachings in the name of the One superior of all. He from whom the prophecies and instructions were handed down to us as a guideline to live by on earth. </span></p><p align="left"> <span style="font-size:130%;"> So it was predicted by the prophets, that one day we would encounter the presence of people of other races with ways different from our own. That they will erect their own kingdom upon our land, they will pose as goodhearted. Their words will be charming and they will multiply like ants. We must not be deceived by them for the vines of their kingdom will spread throughout the land diluting and dissolving everything that gets in its way. We must be cautious and not covet or adopt any of their ways, for it will forever be a curse upon our nation. </span></p><p align="left"> <span style="font-size:130%;"> As foretold the vines emerged and expanded West, North and South, causing sudden changes throughout the country. Tragic events developed, causing unrest throughout the land. Among the Native people they came with great ambition and force, they came with the belief of themselves as a super-race. The origin of their belief escaped their minds. Their lust was only for wealth and to claim our land as their own. They used treachery, cunning and false promises, they did cruel deeds. We see their hearts are full of hatred. They have no understanding, they rape and slaughter our women and children to amuse themselves. We see their senseless actions, the fumbling of hands, a curiosity in thinking and knowledge that seems to know nothing. They have a forked tongue, two faces, two hearts both black and white at the same time. As their way of life unfolds we need none of it, our Ancient Fathers were right in their words. </span></p><p align="left"> <span style="font-size:130%;"> The beginning of the new age of the prophecies of tomorrow have begun to unfold before our eyes. It was said, among Bahanna the people with the Cross will appear on our land. They will be kind and helpful with good hearts. Beware, for they will be the instruments of Bahanna's kingdom who will seduce you into forsaking the laws of our Great Creator. The wicked of our people will join their flock to clear their sins, but this will be in vain. </span></p><p align="left"> <span style="font-size:130%;"> The new government order will be established on our land, our own people with short hair will take positions in this government disguised as the ear and tongue for our Nation. They will also be the tools influenced by the Bahanna's kingdom. They will, together with the Cross, help fulfill the desire of Bahanna to take over our land by diluting and dissolving our beliefs and traditional culture. The Hopi land will be their last target, the test of survival for the Natives of this land. If we weaken and fall, the extermination will be completed by Bahanna's kingdom. </span></p><p align="left"> <span style="font-size:130%;"> To this day we are shadowed with deep sadness. Our attempts to communicate with the Bahanna government have failed completely. Our words of honesty and truthfulness did not move the Bahanna, it seems he looks at us as creatures of the past, so-called stupid savages, smelling creatures who don't know how to develop the land. It seems the Bahanna has no understanding, their thoughts are entangled like cobwebs where nothing grows, where only destruction grows. </span></p><p align="left"> <span style="font-size:130%;"> The Bahanna do possess high knowledge, they construct mighty tools, they drill into our Mother Earth and move mountains. They make mighty weapons and fly into the air like birds creating fear and terror in all around them. </span></p><p align="left"> <span style="font-size:130%;"> We don't think they believe in their Gods, their priests, their Bible. As a whole they do not have religion. We do not need any of that. We are satisfied with the order of our Great Creator, whose light does not blind us and does not lead us into confusion. Instead His light brightens the road, so that we can absorb its great wisdom and live like humans. While the Bahanna are destroying our world by their inventions they are blinded to such an extent that they do not even know their own origin. We do not make fun or mock the Bahanna, what we say is only a reminder of their past, the terrible damage they have done to the minds of just people on this land and other lands which can never be repaired with all their wealth. We need none of that. Perhaps there is still time, this land to live on under the laws of our Great Spirit and our Great Creator. These are the things we desire. We are very sad for our life of today, it is heading down the direction you have created for us, the tide is gathering and the high tide which sweeps us away may not be far off. </span></p><p align="left"> <span style="font-size:130%;"> The time will come when from the earth will arise a mystic fog which will dilute the minds and hearts of all people. Their guidelines of wisdom and knowledge will falter, the Great Laws of our Creator will dissolve in the minds of people. Children will be out of control and will no longer obey the leaders, immorality and the competitive war of greed will flourish. </span></p><p align="left"> <span style="font-size:130%;"> Few will abide by their beliefs and their attempts to transform darkness into light will be in vain. A sudden eruption will explode within the mist of their follies, this will be within or of other lands and will creep over the earth. Then men will destroy each other savagely. The period of this age will close by the gourd of ashes which will glow brighter than the Sun. The earth will turn over four times and mankind will end up in the lowest level of darkness where they will crawl on all fours forever. Then the spirits of our Ancient Fathers will return to reclaim the land, they will mock the lowly man for he will no longer deserve or be worthy of the land. Only those who are obedient to the guidance of the Great Creator's laws will survive. If it is the will of the Creator, if the earth is totally destroyed by the willfulness of man, the true sister and brother will give a rebirth to recycle the earth and renew its life. </span></p><p align="center"> <span style="font-size:130%;"><b>A SUMMARY OF A PETITION FROM THE HOPI RELIGIOUS LEADERS</b> </span></p><p align="left"> <span style="font-size:130%;"> After many decades of oppression upon our own land from the U.S. Government and the so-called Hopi Tribal Council, (an establishment we have never endorsed), we, the Hopi religious leaders, and the people from all the traditionally governed villages, rise to challenge, through non-violence, these most cunning oppressive forces. At our gathering within our Kiva over our sacred pipes, we have made a decision to unite and stand together to challenge the movement of the so-called Hopi Tribal Council toward destroying our Traditional leadership and authority. We ask all our people and those elsewhere to support our move. We are assured our stand is based on truth. We bring this before the people to make them aware that we have been deceived. Therefore, the so-called Hopi Tribal Council members are unworthy to be the leaders of the Hopi Nation. They do not participate in Hopi ceremonial functions, the important factors which motivate the powers of<i> </i>the Hopi, thus they lack the wisdom and knowledge necessary to lead the Hopi in spiritual ways. Because of this we demand several things which must be carried out . The most important are: </span></p><p align="left"> <span style="font-size:130%;">1. That the so-called Hopi Tribal Council cease their activities and planning operations. </span></p><p align="left"> <span style="font-size:130%;">2. That a full investigation be made into their cover up of their activities, dealings and wrongs. </span></p><p align="left"> <span style="font-size:130%;">3. That the Tribal Council's lawyer, Mr. Boyden, be discharged from his position. </span></p><p align="left"> <span style="font-size:130%;">4. That Mr. Boyden's activities be fully investigated. </span></p><p align="left"> <span style="font-size:130%;"> At this writing, the so-called Hopi Tribal Council is at a standstill with the support of only three non-traditional governed villages while seven Traditionally governed villages support the Traditional leaders. None of the village Chiefs have certified their representatives, therefore the Tribal Council cannot function according to their Constitution which calls for a full quorum. The Traditional Hopi leaders are now in an advantageous position to have their demands met, that is, if the other institutions cooperate. But, as foretold, they will be cunning and we are aware of it. This is all we can say at this time. </span></p><p align="center"> <span style="font-size:130%;"><b>LOOKING BACK TO OUR PAST</b> </span></p><p align="left"> <span style="font-size:130%;"> Let us<i> </i>suppose you are Bahanna or even a young Hopi, puzzled about the Hopi Traditional Society their behavior and their attitude toward Bahanna's ideals by their resistance to adopt their system. To make more clear understanding into the Hopi world, we will take you back just a little before Bahanna appeared on Hopi land. </span></p><p align="left"> <span style="font-size:130%;">Now, you will be the character, so just imagine and pretend you are one of the Hopis. You are yet at the tender age of about five or six. You live in the Northern part of what is now called Arizona. The village where you live is atop the mesa, with houses built of mud and stones. You have a family, consisting of mother, father and others that makes your house whole and complete. </span></p><p align="left"> <span style="font-size:130%;"> You love your home because from there you can see the endless desert with its mesas and yonder mountain reaching into the sky. You love to look at the sunrise and sunsets with prayers in your heart for your need and protection. At sunset you give thanks as, like your father before you, you were taught by your elders. </span></p><p align="left"> <span style="font-size:130%;"> All throughout the yearly cycle, your village is filled with magical activities during evenings--laughter, drums, singing and clacking rattles. If it is a summer evening, you, together with your sister or brother, lay beside your mother and father on the rooftop, enjoying the sounds of activities. Now and then you ask your father about the stars and the moon. He points out to you certain stars, their names and meanings. At the end he sings you into deep sleep. During winter evenings, storytelling is at its best. It is grandpa or grandma whom you favor because they do not scold you. Their tales might be about anything--some funny, some sad, some scary, some of history, history of your peoples' past. You learn not to be like the bad coyote who does stupid things. Rather you want to be like people in the story, good runners, hunters and those who did good deeds. </span></p><p align="left"> <span style="font-size:130%;"> Your uncle comes some evenings. You are afraid of him because somehow he always learns of your mischief and reminds you to be good. You remember that on two or three occasions he poured cold water on you, for looking into the Ceremonial Kiva when you were not supposed to and for other mischief. So you behave when he is around. You all gather around the fireplace and he talks about prophecies origins of clans and The Great Laws that we have bequested. If he is relaxed and in a good mood he may end up with a short tale. Sometimes you don't like to listen because he always tells the same thing over and over. But you brave it out and sit there like a good little child, with your old blanket wrapped around your head. </span></p><p align="left"> <span style="font-size:130%;"> You are too young to know that your uncle is planting the seeds of Wisdom and Knowledge inside your body and mind. </span></p><p align="left"> <span style="font-size:130%;"> The daylight hours can too be very enchanting, all the year round. All the do's and dont's are laid out by your parents. If you do your best to go by the rules, your uncles will be sure to know about it. If you are a girl you help your mother around the house, or you can play with your Kachina dolls with other girls, and play house. If you are a boy you can play with your bows and arrows or explore the edge of the mesa--but be careful not to touch any sacred things or dangerous animals or plants. Often you accompany your father or grandpa to their fields. You did not do much but by their happy faces you can tell they are very happy that you came along. They will point to different plants, insects and animals, their names and functions for you to learn. Little did you know that you are learning and becoming part of nature. Then there are other parts to your world--the colorful dances and sacred ceremonials, the sounds of drums, rattle and turtle shells, which are not yet clear to you. However there are special days you love best--that is when your Kachina Friends come into your village with their gifts of Kachina dolls, bows and arrows, and other toys and food for you to eat. Sometimes the clowns will accompany them who will do many funny things to make people laugh and be happy. </span></p><p align="left"> <span style="font-size:130%;"> As always you love their songs and dancing, their colorful customs and their colorful antics and you love their movements. Your mind is yet tender to know what their songs and movement means. </span></p><p align="left"> <span style="font-size:130%;"> When there would be winter month for sacred ceremonials, those observing the religion would spend hours in the Kivas. You would miss your father and grandpa because they sleep and eat there and never come home. You can't wait till they come home and tell stories again. </span></p><p align="left"> <span style="font-size:130%;"> So one early morning at dawn, your mother awakens you to walk the path of cornmeal toward the rising sun. There you will ask for blessing and pray for the good health and long life. You do as told which makes you feel good. Not forgetting your Kachina friends, you pray for more toys. </span></p><p align="left"> <span style="font-size:130%;"> These are only a glimpse of your past world, your short experience as Hopi is starting to take root that will stay with you, no matter what changes in the future and your memories will linger on. </span></p><p align="left"> <span style="font-size:130%;"> The next issue we will enter the world of Bahana, and the disruption of Hopi by Bahana. </span></p><p align="center"> <span style="font-size:130%;"><b>TRADITIONALS THWART COUNCIL</b> </span></p><p align="left"> <span style="font-size:130%;"> We would like to make a few comments in respect to the article which appeared in the puppet press, Qua' Toqti, December 6, 1979. We do not wish to sling mud, only to correct some lopsided statements directed at the Traditional leaders concerning Chief Ned Nayatewa of 1st Mesa Village. </span></p><p align="left"> <span style="font-size:130%;"> The paper claims that we, the Traditional leaders, instructed Chief Nayatewa not to certify the new representatives from his village. This statement is misleading. Here we will make it clear. </span></p><p align="left"> <span style="font-size:130%;"> We called him into our meetings, for it is a Hopi customary system for Hopi officials in high office to meet when a problem arises which concerns the whole Hopi Nation. This system has been practiced by the Hopi for many years before Bahanna came. </span></p><p align="left"> <span style="font-size:130%;"> The question in this case was only a few words which can mean many things, "Where do you stand?" This means on religious beliefs and instructions and other requirements which one must vow to obey and follow when the power of authority is placed in his hands. This does not mean that one leader alone makes a decision. First he must call in his traditional officials who rank behind him in other duties. If their knowledge blends, then the decision can be justified, so when these few questioning words were put before Chief Nayatewa, all he said was, "If you, all the leaders do it and stand behind me, I'll follow you." Two days following he said the same thing. So there was never an instruction from us, only his own knowledge had accomplished what he did. </span></p><p align="left"> <span style="font-size:130%;"> We would like to keep all of our readers informed of new developments in these proceedings by flyers. Because of a lack of funds for printing, cost of mailing, etc. we ask those who are interested in following our problems as they happen, to write to us with a small donation so that we will have a happy reunion once more. It has been a long time but we still have you in our thoughts for supporting us. This will not affect those who do not want to receive our flyers, but we will appreciate it if you just say, Hello, so that we know you are still there. Otherwise your name will be dropped from our mailing list.<br /><br /></span></p><hr style="font-size:8;"><p> </p><center><span style="font-size:130%;"><li><a href="http://www.jnanadana.org/hopi/techqua_ikachi_i.html">Return to Techqua Ikachi Index</a><p> </p></li><li><a href="http://www.jnanadana.org/hopi/techqua_ikachi.html">Return to Techqua Ikachi Home Page</a></li></span></center><p> </p><hr size="8"> <span style="font-size:130%;"> </span> <img src="http://www.jnanadana.org/hopi/techqua_wheel.c.gif" align="left" /> <span style="font-size:180%;">The shield symbol with its four<br />circles in four quadrants means:<br />"Together with all nations we<br />protect both land and life, and<br />hold the world in balance."</span>JUAN RAFAEL SANTOShttp://www.blogger.com/profile/01879890481260089196noreply@blogger.com0tag:blogger.com,1999:blog-33183376.post-81786662447952245942007-11-07T16:22:00.000-08:002007-11-09T01:52:43.177-08:00Techqua Ikachi # 15: Who is right--Who Is wrong--<center><img src="http://www.jnanadana.org/hopi/techqua.title.c.gif" /><br /><img src="http://www.jnanadana.org/hopi/issue_10_2.jpg" /></center><br /><p align="center"> <span style="font-size:130%;"><b>Issue Number 15<br /><br /></b></span></p><p align="center"> <span style="font-size:130%;"><b>Who is right--Who Is wrong--</b> </span></p><p align="left"> <span style="font-size:130%;"> This is a report of the outcome of the meeting between the Traditional Hopi and the so-called Hopi Tribal Council. The challenge to investigate the actions of the Hopi Tribal Council were foiled again by Chief Nayatewa of 1st Mesa village by his change of mind in endorsing all his representatives in favor of the Hopi Tribal Council. This after his promises to follow the religious leaders. His firm stand with the other leaders would have had great impact upon the Tribal Council establishment. No explanation was given for his action. </span></p><p align="left"> <span style="font-size:130%;"> We point out that each village is independent from all other villages. That is to say, each village has its own method of government. So we have dismissed this as a village matter and their own decision to be under the Tribal Council. </span></p><p align="left"> <span style="font-size:130%;"> In addition, the 1st Mesa (Walpi) have accepted the Bahanna's system of blessing ever since the Bahanna appeared on Hopi land. So since (they) have some dealings with the B.I.A. and the Tribal Council this move was expected and it has not affected the efforts of the traditional leaders to bring out the truth about the wrong doings and cover ups of the so-called Tribal Council. </span></p><p align="left"> <span style="font-size:130%;"> After four unsuccessful efforts to get together with some member of the Tribal Council and after our efforts have been ignored by the Tribal Chairman and Vice Chairman, we have realized the truth of our ancient words; that we will meet with may disappointments, that our communication through words will not reach the hearts of our children. This will mean that Bahanna's curse is at work. </span></p><p align="left"> <span style="font-size:130%;"> If this meeting had gone through as planned, with both sides cooperating, this would have been worthwhile. The plan was to have an informal meeting, like a family affair. Each side would have an equal time in translating and explaining the provisions in the Hopi Claim settlement of five million dollars and all the conditions and effects on the Hopi tribe. This way we hoped to pinpoint who is right or wrong in their understanding. Of course, there will be questions on other subjects which we feel are being imposed upon us. If whoever represents the Tribal Council is open in their truthfulness and honesty, we will understand that we have learned something of value from both sides. </span></p><p align="left"> <span style="font-size:130%;"> In one of the meetings, Supt. Alph Sekakuku (Hopi) from the B.I.A. Hopi Agency attended. For his benefit the provisions in Docket 196 were reviewed and the award money is accepted. He made no comment, so our only hope was that was that he understood the situation and would remind the council to reconsider. A few weeks later he made his statement in the tribal newsletter like a master politician. He explained the claims award money and he says that the claim settlement adoption was satisfactory with 229 voting in favor with 21 opposed, with no undue influence. We think this a very small margin when over 2000 Hopi are involved. What about over 1000 opposed by signed petition-which they have ignored. This he forgot to mention. </span></p><p align="left"> <span style="font-size:130%;"> He went on to state his view of traditional Hopi, we quote: </span></p><p align="left"> <span style="font-size:130%;"> </span></p><p align="left"> <span style="font-size:130%;"> "The Hopi traditionalist faction has always objected to the authority and actions of the Hopi Tribal Council, the Hopi Agency and the B.I.A. </span></p><p align="left"> <span style="font-size:130%;"> The opposition has again arisen recently on the Hopi Claim Settlement. The settlement on Docket 196 does not involve the sale or giving up of Hopi land, or the disposition, leasing, or encumbering of any tribal land or property. The settlement can have no effect on the Hopi tribe's existing interest in the land or the uses to which the land is put. The Hopi tribe did not forego claims for land in the settlement of Docket 196. No claim for return of land was authorized in the case. As an interested Hopi tribal member, I attended their meeting on 12/29/79 and can state with certainty that their opposition will not be confined to the Hopi Claim Settlement. They have and will continue to confuse it with other issues involving the former Joint Use Area, Natural Resources Leases, Their interpretation of sacred Hopi religious concepts, personalities, and other non-related issues. In my opinion, meetings of this nature cannot possibly have any positive results for the benefit of the general Hopi tribal membership. I would be willing to call a public meeting for the purpose of explaining the Hopi Claim Settlement." </span></p><p align="left"> <span style="font-size:130%;"> Right now all we see in Supt. Sekakuku's statement is his true self and that he has no love for what he called the "traditional faction," nor for any Hopi who opposes the Tribal Council. In Bahanna's terms he must be racist and prejudiced. His proposed public meeting can only be for the purpose of mind bending, to sway some stray followers in his favor. Well, most of us can do anything for bread and butter, so they say. The elected few can lead the masses by their noses for the benefit of a few. This is the Bahanna system that we are trying so hard to avoid. Good Day.<br /><br /></span></p><hr style="font-size:8;"><p> </p><center><span style="font-size:130%;"><li><a href="http://www.jnanadana.org/hopi/techqua_ikachi_i.html">Return to Techqua Ikachi Index</a><p> </p></li><li><a href="http://www.jnanadana.org/hopi/techqua_ikachi.html">Return to Techqua Ikachi Home Page</a></li></span></center><p> </p><hr size="8"> <span style="font-size:130%;"> </span> <img src="http://www.jnanadana.org/hopi/techqua_wheel.c.gif" align="left" /> <span style="font-size:180%;">The shield symbol with its four<br />circles in four quadrants means:<br />"Together with all nations we<br />protect both land and life, and<br />hold the world in balance."</span>JUAN RAFAEL SANTOShttp://www.blogger.com/profile/01879890481260089196noreply@blogger.com0tag:blogger.com,1999:blog-33183376.post-66618877565802106182007-11-07T16:18:00.000-08:002007-11-09T01:52:24.126-08:00Techqua Ikachi #14: PREVIOUS WORLDS, PRESENT TIMES, AND DECISIONS FOR THE FUTURE<center><img src="http://www.jnanadana.org/hopi/techqua.title.c.gif" /><br /><img src="http://www.jnanadana.org/hopi/issue_14_1.jpg" /></center><br /><p align="center"> <span style="font-size:130%;"><b>Issue Number 14<br /><br /></b></span></p><p align="center"> <span style="font-size:130%;"><b>PREVIOUS WORLDS, PRESENT TIMES, AND DECISIONS FOR THE FUTURE</b> </span></p><p align="left"> <span style="font-size:130%;"> The beginning of Human history has always been a disputed question. So it has been with the origin of the Hopi. It is a question we need not dispute, for it might bring confusion, knowing that other cultures are closely related to what our ancient fathers passed down to us long ago. </span></p><p align="left"> <span style="font-size:130%;"> We believe their testimonies are clearly explained, for their knowledge and wisdom describes the origin of time, a time when man made his first mistake in the previous worlds. We look upon our ancient teachings as a guideline used in order to avoid a downfall for our mistakes. We have learned that through our conduct we can accomplish good and bad deeds. The old ones say that we have gone through at least three world catastrophes and each world was destroyed by the same error in man. </span></p><p align="left"> <span style="font-size:130%;"> Suppose a catastrophe happened today or tomorrow, what would you do or say? </span></p><p align="left"> <span style="font-size:130%;"> The story we are about to tell may only be a legendary tale, but one does not have to look very far to find that this story is real. In the past our ancient ones lived at a time when people were at a highly civilized stage, greed and corruption were at their peak of controlling the so-called "lesser grade of man." Leaders and priests were branded with a disgusting evil, it was a time when people disregarded the Great Laws. People did as they pleased, they ignored the advice of their leaders. This was a time of sorrow and frustration, for the leaders loved and cared for the people as children. They warned them of the danger and tried many times to guide them on to the right road and repent. There were many violent signs in the sky and earth given by nature. This was ignored with laughter and answered that these things were only seen by lunatics who wanted to create an obstacle of fear for those seeking pleasure and<b> </b>wealth . </span></p><p align="left"> <span style="font-size:130%;"> Immorality and the greed for material gain continued to flourish, disrupting life for those who wished to live in peace according to the laws of the Creator. </span></p><p align="left"> <span style="font-size:130%;"> The Great Spirit had been watching the hearts of all Humans. Failed by His warning to the people, He too was frustrated, sad, and felt betrayed, for His laws and instructions had been forsaken. It hurt Him to think that His own creation had turned against Him. He called together His servants of God, the controllers of the Earth and Universe. "What will it be?" cried the Creator sadly. "My children on Earth have betrayed the sacred vows they made with us. They now live beyond all bounds, ignoring all advice from their leader to correct themselves and get on the rightful path." The Gods were grieved, their hearts filled with sorrow and compassion for the wickedness of man, but they could only admit to the wrongs committed by the people. </span></p><p align="left"> <span style="font-size:130%;"> "The time has come! We will punish them and re-people the Earth with Humans of good hearts!" They cried and cried. The Great Judgment began, the sky darkened the great wind began to howl, birds and animals were first to sense the danger of truth. All creatures fled in search of refuge, to the mountains and even to the cities. The people laughed in wonder at the strange behavior of the animals. The Earth and sky grew darker, the wind grew stronger and the God of lightning lit the sky, sounding a loud thunder call. The twin warrior Gods at each of the Earth's axis released the great water serpents, and cracked the Earth releasing the fires beneath the crust. Lightning, thunder, wind, and hail struck the people, and in awe they watched the stone of their houses and great temples crumble, falling on top of them. People panicked through the ruined streets, some ran to the priests, begging, "Oh, great ones--please help save us, we will reform!" </span></p><p align="left"> <span style="font-size:130%;"> "We have warned you many times," they replied loudly, "Nothing can be done now, the time has come for you<b> </b>to depart, but you all deserve one last thing: take your riches and your wealth and go down!" </span></p><p align="left"> <span style="font-size:130%;"> The scenes of the catastrophe were full of a frightening terror. The streets were strewn with ruin, corpses killed by falling debris or fear. It was not over--Nature opened up with its full force and the Earth swallowed everything in its wake. </span></p><p align="left"> <span style="font-size:130%;"> The catastrophe ended. The Creator's plan had been fulfilled. Spider-Woman, God of Wisdom and Knowledge, had withdrawn all her power. Those still alive had lost all reasoning and senselessly crept on all fours over hills and valleys. Some stumbled into cracks in the Earth, though still alive, their spirit was dead. They attacked each other and ate each other like animals. After many moons the water cooled and reseeded the Earth. The brightness returned and the Earth was re-peopled with righteous ones who were saved for the purpose of carrying on the Creator's plan. </span></p><p align="left"> <span style="font-size:130%;"> This story is a glimpse into the past. The future? What do you think? Do you want to be banished from the Earth, by the same patterns as our ancient ones? We hope not, but we are now at that time period related...maybe there is a way of correcting our faults. There must be a way!!! </span></p><p align="center"> <span style="font-size:130%;"><b>HOPI IDENTITY--A SACRED SYMBOL</b> </span></p><p align="left"> <span style="font-size:130%;"> We here in Hopiland always find ways to keep ourselves occupied throughout the year. The seasons have their own way of keeping us busy and happy with Ceremonials, field labor, crafts and much more. </span></p><p align="left"> <span style="font-size:130%;"> All this continues, in spite of the never-ceasing encroachment of white-man's culture, the ever growing restrictions of their mind-bending laws which have begun to grind down the Hopi traditionals' strength and morale. The New Movement of the New Age no longer respect true leadership; they rule and do what they see fit without the consent and guidance of their head leaders. To the people of the New Movement, we're considered trouble-makers, dividers of people and obstacles of progress. </span></p><p align="left"> <span style="font-size:130%;"> We must carry on our purpose to protect the laws of nature and spirit which is our highest priority. Perhaps some of the New Age people understand our position but others think that what they're doing is harmless. We think they are destroying the link between Nature and Man. The signs of warning are evident in many parts of the world. They had better consider the signs of this summer, if it means anything to them. </span></p><p align="left"> <span style="font-size:130%;"> The harvest, we fear, will be very small, for we have had very little rain all summer long, the land and crops are weary as we are. We can only watch what winter brings. The spring will be drier if it doesn't snow. At the same time, the feed will be scarce for the livestock and wild animals in the coming winter months. </span></p><p align="left"> <span style="font-size:130%;"> There are always things of concern and we must look upon these with open minds and hearts. Unless your focus is on personal enjoyment and the persistence to kill the Golden Goose, ignore the laughter and lack of care of others, and place your attention on why we are concerned and down-hearted. First, all things are rooted to the Earth spiritually. While on our migrations we rooted our shrines into the Earth. Our villages, people and surroundings are all rooted with shrines and have been since we decided to settle permanently, in accordance with the instructions of<i> </i>the Great Spirit. These markings are our claim and guardianship over this land for the first inhabitants placed here long before Columbus "discovered America." The truth is that he was merely one of the first Bahannas who saw the shores of our land. All things have an identity, it is important for man. To Hopi, identity is a sacred symbol, an emblem. by which we know who we are, our proud possession for the survival of our future generations. That identity must not and will not fade away. </span></p><p align="left"> <span style="font-size:130%;"> Our identity can be recognized several ways around the world depending on the race and the tribe. Hopi is recognized by his language, customs and culture. Even the style of our hair and construction of our houses is important. Changing these ways would dim our survival, for our long lost white Brother might decide not to return. </span></p><p align="left"> <span style="font-size:130%;"> Sadly most of us here have forgotten or lack this knowledge, so gradually our villages are being destroyed by the construction of white-man styled houses. The construction of these houses has been prompted by the Tribal Council under false claims that the Hopis are in grave poverty. We deny the claim and reject the project. As usual the boastful and the super rich take no heed but do know how to scramble with their bureaucracy to take advantage. This thing is wrong! No doubt this story will be looked upon as a great step forward, or it could be seen as a great step backward -- a fading of our identity and independence, by ignoring the wisdom of our head leaders. </span></p><p align="left"> <span style="font-size:130%;"> Our readers can compare our present situation with the ancient ones, our chances for survival are not yet gone. There is always a group of people who survive to carry on. The difference lies in that the ancients did not know about nuclear warfare, and today's big powers have more powerful weapons and have exploited many secrets of nature and used them wrongly. The Gods do not allow the secrets to be known unless for the benefit of all living things. When the end is near we will see a halo of mist around the heavenly bodies, four times it will appear around the sun as a warning that we must reform and that all men of all colors must unite and arise for survival, to uncover the cause of our dilemma. </span></p><p align="left"> <span style="font-size:130%;"> Peace will then come, unless man-made weapons strike first. We must remember that in all of man's history Peace has never been accomplished through battle.</span></p><p> </p><center><span style="font-size:130%;"><img src="http://www.jnanadana.org/hopi/issue_14_2.jpg" /></span></center> <p align="center"> <span style="font-size:130%;"><b>WE TOLD YOU SO</b> </span></p><p align="left"> <span style="font-size:130%;"> Not long ago there were many natural springs running through Hopiland. Hopis knew all their locations, so they could drink on long journeys. Hopis always had water, enough for themselves and even some springs supplied flocks of sheep and other animals. As usual, a Bahana from a government agency was sent to Hopi to make a proposal. This time it was to develop our humble springs. He told us enthusiastically that by his methods we could produce more water. The religious leaders shook their heads saying that it is not good, for it would disturb the great water serpents who would then stop the water from flowing. "How foolish" thought the agent, and persisted to seek other Hopis more willing to cooperate. He explained his ideas and soon he had converted enough people to allow the development of the spring to take place. Many years later we find our springs drying up and others giving less water. </span></p><p align="left"> <span style="font-size:130%;"> Time passed and yet another agent was sent, this time with a proposal for windmills. He assured the people he would pump the water from deep drilling made inside the earth, and that they would never run out of it. The leaders once again shook their heads, "No good," they said, "drilling will pierce the great water serpents and cause them anger, thus drying up more springs." Again the agent thought "How foolish they are," and thinking very hard, an idea came to him that he would ask the Hopi stock owners, seeing that they had money tied up in their animals and would not refuse. </span></p><p align="left"> <span style="font-size:130%;"> So the windmills went up and more springs went dry. </span></p><p align="left"> <span style="font-size:130%;"> It was about this time when a new government was being formed, the so-called "Hopi Tribal Council." They were ready to tackle the world. The Peabody Coal Company's stripminers came and introduced themselves with a proposal to stripmine the Black Mesa. </span></p><p align="left"> <span style="font-size:130%;"> In their youthful folly, the Puppet Council readily agreed to the proposal and the money involved. No one bothered to seek the blessings of their elders. </span></p><p align="left"> <span style="font-size:130%;"> Deep wells were drilled and hundreds of thousands of gallons of water went into use daily to transport the coal to distant places. There were many protests by the chiefs but all in vain. The Council and Peabody Coal Co. affirmed that the drilling would not hinder any environment. The chiefs shook their heads sadly and said "The mother Earth is being raped. You are destroying the sacred shrines and the great water serpents. What will they do?" </span></p><p align="left"> <span style="font-size:130%;"> "Why fuss? Your claims are a hoax," replied the Puppet Council, "The old ways are long gone. This is the New Age.'' </span></p><p align="left"> <span style="font-size:130%;"> On this day 3,456,000 gallons are still being pumped daily. Years later some of the windmills and springs began to go dry. The water shortage became a problem, especially in the modernized homes of the Tribal Council, Kykotsmovi. In their outrage they made attempts to stop and gain control over the Peabody Coal Mining Company's continuous use of their water. Laundromats are hurt and the new latrines must wait until every member of the family has use of it to flush. Behind bushes and boulders could be less painful, and cheaper, but the Health Dept. won't allow it. O.K., so the Tribal Council are still figuring out what to do about Peabody Coal. And so we write: We told you so...<br /></span></p><center><span style="font-size:130%;"><img src="http://www.jnanadana.org/hopi/issue_14_3.gif" /></span></center> <p align="center"> <span style="font-size:130%;"><b>PETITIONS CALL FOR REMOVAL OF SO-CALLED HOPI LEADER FROM OFFICE</b> </span></p><p align="left"> <span style="font-size:130%;">Winslow, Az., Thursday, October 12, 1978 </span></p><p align="left"> <span style="font-size:130%;"> Petitions calling for the removal of Abbott Sekaquaptewa as Chairman of the Hopi tribe are being circulated throughout the reservation. The chairman was arrested in Phoenix, Arizona on September 19 after police vice squad officers said he offered an undercover policewoman $40 to have sexual relations. Chairman Sekaquaptewa, 48, of Oraibi was charged with soliciting an act of prostitution. </span></p><p align="left"> <span style="font-size:130%;"> The petition, which has apparently been signed by many residents of First Mesa, reads: "We, the undersigned members of the Hopi tribe including Kikmongwis and other religious and village leaders, do hereby demand that Abbott Sekaquaptewa be fired and permanently removed as tribal chairman of the Hopi tribe because of the extreme disgrace and embarrassment he has brought upon the Hopi people. His conduct in Phoenix, Arizona on or about the 20th day of September, 1978, has resulted in the filing of criminal charges against him by the Phoenix police. His conduct is absolutely contrary to that high standard which must be followed by a person who seeks to represent the great Hopi tribe. He is therefore unfit to hold any office." </span></p><p align="left"> <span style="font-size:130%;"> Many residents of First Mesa, including a spokesman, Ned Nayatewa, chief Of the village, and four representatives to the Tribal Council, are calling for the removal of Sekaquaptewa. Oswald Frederick, the Governor of New Oraibi, and three representatives from that village are apparently in agreement. The representatives from First Mesa and New Oraibi number seven to the total of 12 Tribal Council members. There can be no quorum if two delegates boycott the Council and continue their stand against the tribal chairman. </span></p><p align="left"> <span style="font-size:130%;"> Hopi Tribal Council law states that a two-thirds vote of the Council is needed to remove the Chairman from office. A press conference was held at First Mesa in regard to the petition. </span></p><p align="left"> <span style="font-size:130%;"> In addition to the petitions being circulated on the Reservation, others are being circulated to Hopi people living off the Reservation, in Phoenix, Parker and Albuquerque. </span></p><p align="center"> <span style="font-size:130%;"><b>WILL THE PROBLEMS BE RESOLVED BETWEEN<br />TRADITIONAL HOPI AND PROGRESSIVE HOPI?</b> </span></p><p align="left"> <span style="font-size:130%;"> The situation with Abbott Sekaquaptewa remains to be settled after his case is through. Many questions will arise and even some demands will be made to meet with the people's satisfaction. The Tribal Council can reform to a certain degree, but many problems will linger on, because the government and Bureau of Indian Affairs will still be directing business with the Puppet Council. The Traditionals claim that what the Council has been doing has not been in accord with their Constitution and there have been many shades of dishonesty involving monies and true authority. The long-awaited interest to uncover the books and records kept by the Council can now be challenged by the Traditionals. No doubt some Councilmen will defend the records from being exposed, especially if they have become involved with dishonest dealings. There will surely be much political coverup. </span></p><p align="left"> <span style="font-size:130%;"> Traditionals want the Tribal Council to dissolve, while the Progressives want to keep it intact because of its source of economy. We like to think of ourselves as an independent sovereign nation, but we are gradually losing our independence because of the handouts from federal and state governments. We hide behind what our elders say, that it is no sin to make your livelihood from the sweat of your brows. But we seem to forget that one is just as guilty of this claim if using the oppressor's way of life to make one's livelihood. Defeat is sure to come in this way. </span></p><p align="left"> <span style="font-size:130%;"> Sovereignty means that the Great Spirit has given us authority to care for and control our own land and resources, practice our own religion and cultural belief, govern ourselves in accordance with the great laws without outside influences, and to conduct our own affairs within our community and social structure. </span></p><p align="left"> <span style="font-size:130%;"> Sadly we are forgetting the aspects of our purpose by depending more on white man's system of economy. Working our land for our nourishment is becoming secondary. It's no wonder our ways or life are getting off balance and our independence is waning. Are we forsaking our highest laws or are we fooling ourselves not to carry on for the future of our children yet unborn? Our founding fathers have suffered much so that our sovereignty will remain. </span></p><p align="left"> <span style="font-size:130%;">News briefs for our readers to think about: </span></p><p align="left"> <span style="font-size:130%;"> Committee on Progress here in Hopiland are inducing Hopis with sweet promise to install all of Bahana's modern "conveniences" into Hopi's homes for free or at a very low cost... with "no string attached"? The fine print between the lines are kept secret to divert the Hopi, driving them into the debt of materialism. </span></p><p align="left"> <span style="font-size:130%;"> On August 11, 1978, President Carter signed into law the "American Indian Religious Freedom Act; 5J-res-102." No doubt many of our sisters and brothers are rejoicing because the resolution is well written; however, traditional Hopi see some vital passages are excluded to maintain our lasting survival.<br /><br /></span></p><hr style="font-size:8;"><p> </p><center><span style="font-size:130%;"><li><a href="http://www.jnanadana.org/hopi/techqua_ikachi_i.html">Return to Techqua Ikachi Index</a><p> </p></li><li><a href="http://www.jnanadana.org/hopi/techqua_ikachi.html">Return to Techqua Ikachi Home Page</a></li></span></center><p> </p><hr size="8"> <span style="font-size:130%;"> </span> <img src="http://www.jnanadana.org/hopi/techqua_wheel.c.gif" align="left" /> <span style="font-size:180%;">The shield symbol with its four<br />circles in four quadrants means:<br />"Together with all nations we<br />protect both land and life, and<br />hold the world in balance."</span>JUAN RAFAEL SANTOShttp://www.blogger.com/profile/01879890481260089196noreply@blogger.com0tag:blogger.com,1999:blog-33183376.post-86290654131047119872007-11-07T16:17:00.001-08:002007-11-09T01:52:07.209-08:00Techqua Ikachi #13: HELPING OURSELVES MAINTAIN BALANCE<center><img src="http://www.jnanadana.org/hopi/techqua.title.c.gif" /><br /><img src="http://www.jnanadana.org/hopi/issue_13_1.jpg" /></center><br /><p align="center"> <span style="font-size:130%;"><b>Issue Number 13<br /><br /></b></span></p><p align="center"> <span style="font-size:130%;"><b>HELPING OURSELVES MAINTAIN BALANCE</b> </span></p><p align="left"> <span style="font-size:130%;"> "How can we help you?" ask the concerned. We appreciate the offers, but what can we say to satisfy their desire to know, to help? There is no easy answer. Of course we need help, but how? We can only reply, we are happy and in good health. Even this is not all true--sometimes we must invent our own happiness and peace of mind, an invention which is imitative and unnatural. How can we be happy when amongst us there is inner social conflict. Here, the conflict is seeded by a few Hopi who are Bahanna influenced with ambition to change our wonderful lifestyle. Their claim is that some compromise with Bahanna way will not damage our Hopi way, but we know this is only compromising life, and acceptance of it will speed the disintegration of our mother Earth, the fall of the Hopi life. Help? Keep our issues alive and heard; write and remind the opposition that it is wrong to twist arms, remind them that they must begin to respect the original chief's stands and beliefs. </span></p><p align="left"> <span style="font-size:130%;"> Most of us experience, when we are young, that the world is full of promise. This is true, when we can help ourselves fulfill that promise without hindering others. When we gaze with love at our children, we, the parents, do our best to encourage our youngsters to live that good life. to evade the bitter fruits of the fast and reckless life, which drugs the mind. We look with envy and support upon the youth who appears to fulfill the expectations of a loving environment, returning obedience in a helpful manner to his or her parents' needs around the house and fields. A young person who sticks to the job and is an eager participant in community activities is looked upon with appreciation and satisfaction by the family and community members. A young person who returns the love of his or her parents is regarded highly, even by strangers, and develops a wide circle of friends, which is a priceless reward in the future. Of course we all have our ups and downs, but this is one certain way to walk in balance through these changes. As parents we are always responsible for the well-being of our children, and our desires for them should be rooted in this care. We are all aware it is difficult to retain perfect ways in this fast changing world, but we must also be aware that the foundation of society is based on the parent-child relationship. </span></p><p align="center"> <span style="font-size:130%;"><b>THE KEY TO SURVIVAL</b> </span></p><p align="left"> <span style="font-size:130%;"> The issues of religious beliefs and prophecies is one most people frown on, yet it is most important. People world over have been debating these issues, causing wars and destruction in the name of holiness. This need not be, if we look at our religious beliefs as a dominant guiding influence to peace and harmony. Otherwise the influence and gifts of the Great Spirit must be expressed by certain people who are willing to survive in order to keep life in balance. </span></p><p align="left"> <span style="font-size:130%;"> Very often we hear the tune, "Do the Hopi really hold the key to survival in their mysticism?" We do not want to undermine any religious groups. Hopi does not claim the key, for all people on Earth are responsible for holding the key to survival. Hopi merely teaches alternatives by basing his knowledge on the past histories of humankind from previous worlds. Hopis were instructed to tell of the Great Purification just ahead of a time when Humankind would once again become highly civilized, tending to become careless and leading us to self-destruction. Survival is up to each of us to consider. Furthermore, we believe the instructions were given to all people long ago, according to where we are placed and how we were commissioned to fulfill our duties. Hopi brings this message to the world, hoping that there are pillars, however seemingly feeble, still standing by the strength of His knowledge. Only his way will endure. </span></p><p align="left"> <span style="font-size:130%;"> It is said there is only one Great Spirit, our maker, and that we, as His children, should be one happy family. But instead of equality, we practice cast systems and class struggle, glaring at each other in greed. Most religious groups boost their particular method of attaining perfection, while downgrading and undermining others in order to govern territories and people who wish to live in peace through their own inherent beliefs. We worship one Great Spirit through many different names, and symbols of characters as varied as the lands of the earth. In this way we reach him to get our strength by his blessing. We have also said the earth is like a spotted fawn, the spots being areas with a certain power and purpose. We all are provided with a different vibration and frequency which is designed for communicating with the Great Spirit in order to accomplish certain life supporting functions of Natural Laws in accordance with each own customary ways. </span></p><p align="left"> <span style="font-size:130%;"> Aware of this Knowledge, we have no intention of forsaking the Great Spirit's words. When the first missionaries came, the Hopi was respectful and did not attempt to interfere with their religion. We trusted they had come armed with Knowledge and would show the same respect by not interfering with Hopi religion. But as predicted by our elders this would not be the case. It was said, only those who've made some kind of mistake in their past would forsake their original beliefs. Join other religions in order to cleanse their spirit and go to heaven thus escaping the Hopi underworld after death. But this would be in vain, for we have our own original path given to us by the Great Spirit from the beginning. In respect to this, the Hopi do not twist arms of others to join their flocks. </span></p><p align="left"> <span style="font-size:130%;"> It was very disheartening because the missionaries did not take the time to understand our culture and spiritual ways, if they had, they would have seen the Hopi believe there is one Great Spirit. Instead they used the time to convert our people from their native ways. </span></p><p align="left"> <span style="font-size:130%;"> Conversion can eventually bring destruction to all Humankind. Most of us Hopi have learned from our elders of the prophecy of the end...about a sea of water eating us up when we become converted into another religion which is not ours. If any Hopi is doubtful it can be tested, but the consequences cannot be undone if this is set in motion. </span></p><p align="left"> <span style="font-size:130%;"> Drawing us into adopting other religions has greatly decreased, except for one group of Mormons who persist in building their church in the midst of our shrines and landmarks. </span></p><p align="left"> <span style="font-size:130%;"> We reject the idea, for it will further imbalance the functional harmony between us and the natural forces of the Great Spirit.</span></p><p> </p><center><span style="font-size:130%;"><img src="http://www.jnanadana.org/hopi/issue_13_2.jpg" /></span></center><p> </p><p align="center"> <span style="font-size:130%;"><b>WILL PEOPLE OF PEACE BE FREE?</b> </span></p><p align="left"> <span style="font-size:130%;"> Awhile back we put out a flyer to alert our people of the prophecy put forth by our elders, hoping our people would consider what we have told them in the past years and to realize what is. </span></p><p align="left"> <span style="font-size:130%;"> We have had very few reactions regarding this bill, HR9054, but comments have been made that our interpretation is inaccurate. The bill is called, "Native American Equal Opportunity Act," introduced by a Mr. Cunningham. For the benefit of our people, and readers around the world, we quote the bill, and you may draw your own conclusions: </span></p><p align="left"> <span style="font-size:130%;"> To direct the President to abrogate all treaties entered into by the United States with Indian tribes in order to accomplish the purposes of recognizing that in the United States no individual or group possesses subordinate or special rights, providing full citizenship and equality under law to Native Americans, protecting an equal opportunity of all citizens to fish and hunt in the United States, and terminating Federal supervision over the property and members of Indian tribes, and for other purposes. </span></p><p align="left"> <span style="font-size:130%;"> <i>Be it enacted by the Senate and House of Representatives of the United States of America in Congress assembled, </i>that this Act may be cited as the NativeAmerican Equal Opportunity Act. </span></p><p align="left"> <span style="font-size:130%;"> SEC. 2. (a) The President of the United Statesshall, as soon as practicable after the date of enactment of this Act, abrogate all treaties entered into be-between the United States and any Indian tribe. </span></p><p align="left"> <span style="font-size:130%;"> This bill leaves us with many questions. Will this move from Washington fulfill our prophecy? Will we, the original Hopi, claiming sovereignty, survive being subjected to the laws of the Federal, state, and local governments? </span></p><p align="left"> <span style="font-size:130%;"> In reference to the questions and how they apply to our prophecy, we maintain and continue to stand for our original purpose in defending our right to live in a peaceful manner, rejecting all borrowed patterns which do not blend with the Hopi way--which is based on the Great Law. </span></p><p align="left"> <span style="font-size:130%;"> To abandon these ways would mean destruction. Therefore, we repeat, for our people, that these issues may be the fulfllment of our prophecy, "One must pay, or one must not." It is now time to make a decision as to who to follow, traditionals, or Bahanna: this is your choice. </span></p><p align="left"> <span style="font-size:130%;"> This move by Washington is not a small thing: it may involve the entire world--the tide must turn to total rebirth or annhilation. </span></p><p align="center"> <span style="font-size:130%;"><b>WORDS FROM THE WlSE:</b> </span></p><p align="left"> <span style="font-size:130%;"> "May all other nations of the world observe that the U.S. is indeed an outlaw nation. We may have to deal with this nation as an enemy in the future. This projected act of lawlessness by the U.S. Congress may be ominous to the rest of the world. Every subsequent act and intention created by the U.S. will be regarded with suspicion and distrust. Some foreign nation may feel that their existence will be threatened by this terrible engine of destruction and make a sudden surprise attack--feeling justified in derending themselves. It may come to pass that all nations may feel that the U.S. is a threat to world peace. There is much fear in the world. Fear will turn on the next big war... Beware. </span></p><p align="left"> <span style="font-size:130%;"> "It is time for people around the world to fight in the right way--the eleven ways, that suit your voice and pen."</span></p><p> </p><center><span style="font-size:130%;"><img src="http://www.jnanadana.org/hopi/issue_13_3.gif" /></span></center><p> </p><p align="center"> <span style="font-size:130%;"><b>THE LONGEST WALK</b> </span></p><p align="left"> <span style="font-size:130%;"> It has been prophecized by our elders that our native people would walk the land again. To fulfill our duties commissioned to us by the Great Spirit in safely guarding the land as our Mother for the future generations to come. </span></p><p align="left"> <span style="font-size:130%;"> On Feb. 11, 1978 "The Longest Walk" embarked on a 3500-mile trek from Sacramento to Washington, D.C. The walk was to bring attention to the world community concerning the priceless value of the Native's Spiritual and Educational way of Life, which is being threatened by 11 pieces of legislation introduced by this government. Also it is intended to help correct the false historical portraits of the Red Man of the western hemisphere. We are still alive!</span></p><p> </p><center><span style="font-size:130%;"><img src="http://www.jnanadana.org/hopi/issue_13_4.jpg" /></span></center><p> </p><p align="center"> <span style="font-size:130%;"><b>'TLW' ENTERS D.C.-JULY 15, 1978!</b> </span></p><p align="left"> <span style="font-size:130%;"> <i>July 15, 1978! </i>The date the United Indian Nations will enter Washington, D.C., led by the traditional spiritual leaders and elders of all tribes; who will present the 'Indian Manifesto' to the American and world communities. <i>Important!!</i> All Indian tribes and organizations send resolutions of support to 'TLW'--D.Q. University, P.O. Box 409, Davis, CA 95616 by no later than July 10, 1978. Camp info. July 15-23, 1978. Washington Memorial Park, bring tepees, some poles will be provided. National InterTribal Pow-Wow, hosted by Longest Walk. Nightly. All drums welcome. July 23 1978 Concert-Benefit for 'TLW', guests performers include: Buffy St. Marie, Floyd Westerman and tentatively Freddy Fender, Stevie Wonder and John Denver. All Indian bands welcome. RFK Stadium. TLW-D.C contact: Wally Feather, 100 Maryland Ave. N.E., Washington, D.C. 20002. Phone (202) 544-3060 or 544-3061. </span></p><p align="center"> <span style="font-size:130%;">D.Q. UNIVERSITY<br />HOME OF THE LONGEST WALK<br />P.O. B0X 409<br />DAVIS, CA 95616<br />(916) 758-0470 </span></p><p align="center"> <span style="font-size:130%;"><b>THE FEARLESS SMALL MOVES THE MOUNTAIN</b> </span></p><p align="left"> <span style="font-size:130%;"> At one time, before books and TV were introduced, story telling was an important part in teaching our youngsters. The sacred month of December is a proper month to tell stories and tales. Being that it is an off season, we will take this chance to bring you a short story in print. Hoping that the rattle snakes are still asleep, as not to bite us. We hope you seriously consider this teachings. </span></p><p align="left"> <span style="font-size:130%;"> A long time ago, there was once a village with many people high up on the mesa. For many years they lived very happy, and multiplied to great numbers. Until one day, a big old bear moved into their village. He moved there because he had eaten all the eatable sources everywhere he had been. He was always hungry, and wanted to eat only meat. At first they fed him by hunting, but soon the game became scarce and the hunters had great difficulty in bringing anything for him to eat. Thus this caused him to become hungrier and meaner. The people began to miss their children, who never came back home. Then the people began to decrease, their village chief was worried and concerned, he became suspicious of the old mean bear, so he assigned his good warriors to get rid of him, but they too had disappeared until not too many were left. They were all afraid of the mean old bear. Concerned and worried, the chief would smoke and pray for help every day, just any help to get rid of the bear. And then one night while the chief smoked and prayed for help, he heard a tiny little voice saying: "Oh, Chief, I can help you get rid of the bear." The old chief looked around, but could not see anyone. "Where are you, and who are you?" asked the chief. "I'm here behind your ear, I'm a tick," answered the tiny voice. But what can this little tick do to harm the bear, for he is as big as a mountain, thought the chief. "But what can you do, the mean bear is so big and powerful?" he asked. "Just leave it to me," answered the tick, who was out of its wits to get rid of the mean bear. Maybe this tiny tick had some power, so the chief gave permission. That very same night the tick reached the bear, and climbed inside his ear, and began biting with all its might. The mean bear began to scratch his ears. Within three days he was going crazy, by the fourth day, his head and face were bloody, he was out of his mind, running around the plaza like crazy. Finally, he ran down the edge of the mesa, and jumped down the deep canyon, thus killing himself, his guts bursted open. </span></p><p align="left"> <span style="font-size:130%;"> The chief and the people were very happy, and repaid the tick by roasting the old man bear for the tick to eat off for the rest of his liff, and so the people continued their humble way of life happily ever after. </span></p><p align="left"> <span style="font-size:130%;"> This story goes to show us the small too can move mountains with faith and courage.</span></p><p> </p><center><span style="font-size:130%;"><img src="http://www.jnanadana.org/hopi/issue_13_5.jpg" /></span></center><span style="font-size:130%;"><br /> </span><p align="left"> <span style="font-size:130%;">Environmental Action November 11, 1972 </span></p><p align="center"> <span style="font-size:130%;"><b>"This earth is sacred"</b> </span></p><p align="left"> <span style="font-size:130%;"> The following letter, written in 1855 was sent to President Franklin Pierce by Chief Sealth of the Duwamish Tribe of the State of Washington. It concerns the proposed purchase of the tribe's land. Seattle, a corruption of the chief's name, is built in the heart of Duwamish land. The letter is printed courtesy of Dale Jones of the Seattle office of Friends of the Earth. The Great Chief in Washington sends word that he wishes to buy our land. The Great Chief also sends us words of friendship and good will. This is kind of him, since we know he has little need of our friendship in return. But we will consider your offer, for we know if we do not so, the white man may come with guns and take our land. What Chief Sealth says, the Great Chief in Washington can count on as truly as our white b(others can count on the return of the seasons. My words are like the stars - they do not set. </span></p><p align="left"> <span style="font-size:130%;"> How can you buy or sell the sky--the warmth of the land? The idea is strange to us. Yet we do not own the freshness of the air or the sparkle of the water. How can you buy them from us? We will decide in our time. Every part of this earth is sacred to my people. Every shining pine needle, every sandy shore, every mist in the dark woods, every clearing and humming insect is holy in the memory and experience of my people. </span></p><p align="left"> <span style="font-size:130%;"> We know that the white man does not understand our ways. One portion of the land is the same to him as the next, for he is a stranger who comes in the night and takes from the land whatever he needs. The earth is not his brother, but his enemy, and when he has conquered it, he moves on. He leaves his fathers' graves, and his children's birthright is forgotten. The sight of your cities pains the eyes of the redman. But perhaps it is because the redman is a savage and does not understand... </span></p><p align="left"> <span style="font-size:130%;"> There is no quiet place in the white man's cities. No place to hear the leaves of spring or the rustle of insect's wings. But perhaps because I am a savage and do not understand--the clatter only seems to insult the ears. And what is there to life if a man cannot hear the lovely cry of a whippoorwill or the arguments of the frogs around a pond at night. The Indian prefers the soft sound of the wind darting over the face of the pond, and the smell of the wind itself cleansed by a mid-day rain, or scented with a pinon pine. The air is precious to the redman. For all things share the same breath--the beasts, the trees, the man. The white man does not seem to notice the air he breathes. Like a man dying for many days, he is numb to the stench. </span></p><p align="left"> <span style="font-size:130%;"> If I decide to accept, I will make one condition. The white man must treat the beasts of this land as his brothers. I am a savage and I do not understand any other way. I have seen a thousand rotting buffaloes on the prairies left by the white man who shot them from a passing train. I am a savage and I do not understand how the smoking iron horse can be more important than the buffalo that we kill only to stay alive. What is man without the beasts? If all the beasts were gone, men would die from great loneliness of spirit, for whatever happens to the beast also happens to man. All things are connected. Whatever befalls the earth befalls the sons of the earth. </span></p><p align="left"> <span style="font-size:130%;"> Our children have seen their fathers humbled in defeat. Our warriors have felt shame. And after defeat, they turn their days in idleness and contaminate their bodies with sweet food and strong drink. It matters little where we pass the rest of our days--they are not many. A few more hours, a few more winters, and none of the children of the great tribes that once lived on this earth, or that roamed in small bands in the woods, will be left to mourn the graves of a people once as powerful and hopeful as yours. </span></p><p align="left"> <span style="font-size:130%;"> One thing we know which the white man may one day discover. Our God is the same God. You may think now that you own him as you wish to own our land. But you cannot. He is the Body of man. And his compassion is equal for the redman and the white. This earth is precious to him. And to harm the earth is to heap contempt on its creator. The whites, too, shall pass--perhaps sooner than other tribes. Continue to contaminate your bed, and you will one night suffocate in your own waste. When the buffalo are all slaughtered, the wild horses all tamed, the secret corners of the forest heavy with the scent of many men, and the view of the ripe hills blotted by talking wires, where is the thicket? Gone. Where is the eagle? Gone. And what is it to say goodby to the swift and the hunt, the end of living and the beginning of survival. </span></p><p align="left"> <span style="font-size:130%;"> We might understand if we knew what it was that the white man dreams, what hopes he describes to his children on long winter nights, what visions he burns into their minds, so they will wish for tomorrow. But we are savages. The white man's dreams are hidden from us. And because they are hidden, we will go our own way. If we agree, it will be to secure your reservation you have promised. There perhaps we may live out our brief days as we wish. When the last redman has vanished from the earth, and the memory is only the shadow of a cloud moving across the prairie, these shores and forest will still hold the spirits of my people, for they love this earth as the newborn loves its mother's heartbeat. If we sell you our land, love it as we've loved it. Care for it, as we've cared for it. Hold in your mind the memory of the land, as it is when you take it. And with all your strength, with all your might, and with all your heart--preserve it for your children, and love it as God loves us all. One thing we know--our God is the same. This earth is precious to him. Even the white man cannot be exempt from the common destiny. </span></p><p align="center"> <span style="font-size:130%;"><tt>________________________</tt> </span></p><p align="center"> <span style="font-size:130%;"><b>BACKLASH ANTI-INDIAN LEGISLATION</b> </span></p><p align="left"> <span style="font-size:130%;">1. HJR 1 Meeds </span></p><p align="left"> <span style="font-size:130%;">Creates off reservation Indian Treaty Fishing Rights commission to buy out trade right. </span></p><p align="left"> <span style="font-size:130%;">2. HJR 206 Dingel </span></p><p align="left"> <span style="font-size:130%;">Gives the states powers to regulate hunting and fishing outside reservations by Indians. </span></p><p align="left"> <span style="font-size:130%;">3. HR 4169 and identical Senate Bill 842 by Cohen and Muskie </span></p><p align="left"> <span style="font-size:130%;">Extinguishes Maine Indian titles to lands under treaty. </span></p><p align="left"> <span style="font-size:130%;">4. HR 9175 Cunningham </span></p><p align="left"> <span style="font-size:130%;">To provide Washington State controls for all Indian hunting and fishing off reservations. </span></p><p align="left"> <span style="font-size:130%;">5. HR 9736 Cunningham </span></p><p align="left"> <span style="font-size:130%;">Prohibitions of commercial sales of Steele heads trout by Indians across the United States. </span></p><p align="left"> <span style="font-size:130%;">6. HR 9906 Walsh </span></p><p align="left"> <span style="font-size:130%;">Extinguishes New York Indian titles to land under treaty by ratifying cession treaties. </span></p><p align="left"> <span style="font-size:130%;">7. HR 9054 Cunningham </span></p><p align="left"> <span style="font-size:130%;"><i>Complete and final </i>TERMINATION OF INDIAN PEOPLE </span></p><p align="left"> <span style="font-size:130%;">8. HR 9951 Meeds </span></p><p align="left"> <span style="font-size:130%;">Tribal Government Water Rights </span></p><p align="left"> <span style="font-size:130%;">9. HR 9950 Meeds </span></p><p align="left"> <span style="font-size:130%;">Tribal Government Civil Jurisdiction of Hunting and Fishing Rights. </span></p><p align="left"> <span style="font-size:130%;">10. Senate Bill 1437 Criminal Code Reform Act of 1977 </span></p><p align="left"> <span style="font-size:130%;">(A revision of the Major Crimes Act of 1887) Senator Kennedy and deceased Senator McClellan. </span></p><p align="center"> <span style="font-size:130%;">Petition </span></p><p align="left"> <span style="font-size:130%;"> This petition supports the filing of an appeal to obtain a hearing at the United Nations General Assembly and further action by the Hague World Court regarding the gross violation of the North American Native Indian Human and Religious Rights of which the case of the Hopi is the most urgent. Please refer to "Native American Equal Opportunity Act" (Congressional Record, Proceedings and debates of the 95th Congress, First Session, Vol. 123, No. 144, Sept. 16, 1977). This petition is sponsored by the World Congress of the New Era, held in Florence, Italy in February, 1978. Please return to: United Earth Fund, P.O. Box B, Camp Meeker, California, 95419. </span></p><p align="left"> <span style="font-size:130%;">Name</span></p><p> <span style="font-size:130%;">Date </span></p><p align="left"> <span style="font-size:130%;"> Those of you who wish to help circulate this petition could, using the above format, make as many reproductions as needed to reach as many people as possible. If you are an organization, a movement or a periodical/newspaper you could, if you wish, substitute your name for the "World Congress..." and, thus assuming sponsorship, send out the petition for your members to sign. For further information on this petition please contact Allan and Catie Licardi, United Earth Fund, P.O. Box B, Camp Meeker, California 95419.<br /><br /></span></p><hr style="font-size:8;"><p> </p><center><span style="font-size:130%;"><li><a href="http://www.jnanadana.org/hopi/techqua_ikachi_i.html">Return to Techqua Ikachi Index</a><p> </p></li><li><a href="http://www.jnanadana.org/hopi/techqua_ikachi.html">Return to Techqua Ikachi Home Page</a></li></span></center><p> </p><hr size="8"> <span style="font-size:130%;"> </span> <img src="http://www.jnanadana.org/hopi/techqua_wheel.c.gif" align="left" /> <span style="font-size:180%;">The shield symbol with its four<br />circles in four quadrants means:<br />"Together with all nations we<br />protect both land and life, and<br />hold the world in balance."</span>JUAN RAFAEL SANTOShttp://www.blogger.com/profile/01879890481260089196noreply@blogger.com0tag:blogger.com,1999:blog-33183376.post-13877125339806696882007-11-07T16:14:00.000-08:002007-11-09T01:51:18.821-08:00Techqua Ikachi# 12: The Selling of Our Earth Mother<center><img src="http://www.jnanadana.org/hopi/techqua.title.c.gif" /><br /><img src="http://www.jnanadana.org/hopi/issue_12_1.jpg" /></center><br /><p align="center"> <span style="font-size:130%;"><b>Issue Number 12<br /><br /></b></span></p><p align="center"> <span style="font-size:130%;"><b>The Selling of Our Earth Mother</b> </span></p><p align="left"> <span style="font-size:130%;"> We are all aware that here as well as in other places certain mystical changes are occurring in society causing us to question our very basis of existence. Some of us know the sacred purposes and designs given to us by our creator and realize that the spirit dwells within all of us. But unfortunately, some other people, giving way to great ambitions, are trying to control others. Instead of correcting certain imbalances found in today's world, they are busy trading blame which further drains our planet of spiritual energy. These people are weaving self-destructive circles causing great harm to all land and life. </span></p><p align="left"> <span style="font-size:130%;"> It is a fact that today's generation no longer relies on what was said by our forefathers. They have forgotten how to avoid temptation--a key by which man has survived thus far. And while it is true that we cannot escape new changes, we can at least use these changes wisely, so that we won't destroy those important elements which maintain our way of life. At this point in time we must awaken ourselves to our true destiny. We must not be deaf to the cries of our Earth Mother for if we do not mend our ways the benefit of our sacred purpose will be in vain. </span></p><p align="left"> <span style="font-size:130%;"> Looking at one of those changes in our society, we come to the rather long and dangerous subject of the 5 million dollar settlement for 1.5 million acres of Hopi land. This situation much worries those of us within our traditional circle. It is also a subject of much interest to most world watchers and therefore we thank our friends in Washington, at the Institute for the Development of Indian Law, for analyzing and simplifying the complicated language of the Land Claims Commission. We are printing this information for the benefit of those people who have doubts about what is really happening to the land. Hopefully this simplified language will help people understand the danger of accepting this award (money) settlement. It is stated in 'section 70v in law 25 of the U.S. Constitution' that "payment and acceptance of an award made by the Indian Claims Commission is a complete bar to any other legal action to recover land for which the claim is made." This 5 million dollar award would thus mean a complete settlement for Hopi land and accepting it would put an end to further petition any claim to the land itself. </span></p><p align="left"> <span style="font-size:130%;"> This situation confirms a theory found in our prophecy telling us that the choice of what to do with the land is ours. Therefore, whatever choice is made will bring its due reward. We will see what happens. When we look at our past history, we see the actual fulfillment of our prophecies, and that amazingly enough many events were foretold centuries in advance. And even still some of us refuse to accept the reality of this ancient knowledge. </span></p><p align="left"> <span style="font-size:130%;"> In our last issue we quoted some passages from the <i>Hopi Constitution</i>, written by one Oliver La Farge who for the Indians was both oppressor and protector. We feel that these testimonials will become a reality if we lose our struggle for survival of the Hopi way. What will our grandchildren say to us when they find out that we sold them out? From our recollection of facts contained in both the <i>Hopi Constitution</i> and <i>U.S. Constitution</i>, it was thought that for the U.S. to recognize Indians, they would have to find a group of native people numbering 6,000 or more who still retained a tribal life and organization. Since 1870 the U.S. has dealt with tribes as if they were individual little nations having limited sovereignty that was always subject to Federal jurisdiction. When the government wants to have new arrangements with Indians they simply make promises called treaties. It is a sad truth that there is not a single tribe with which the U.S. government has not broken its treaties. Most Indians still have the feeling that the tribes have never surrendered to Federal jurisdiction and therefore retain their original sovereignty. </span></p><p align="left"> <span style="font-size:130%;"> The Hopi have long resisted all services from the Bureau of Indian Affairs--especially educational services--thus remaining one of the most primitive and traditional of all Indian groups. In recent years, unfortunately, some of our people have neglected their struggle and are now dealing more with the Federal government. Since 1946 Indians were no longer considered to be wards of the government and therefore the U.S. had no more or less authority over them than on any other citizen. By 1880 the tribe owned a total of almost 155,000 acres at which point well meaning people came to supposedly civilize the Indians. Their theory was that tribal ownership would allow certain allotments of land to be given to strengthen the tribe, but in reality, this allotted land would only bind the tribe to a limited reservation. This then was a process of giving Indians a home with a fence around it. Since they were considered a "dying race," if everyone got an immediate allotment of land, there would be no need to worry about having more land available for their future. </span></p><p align="left"> <span style="font-size:130%;"> Unfortunately, some unscrupulous people saw great possibilities of using this allotment plan to further their own gains with the Indian once again suffering. These people knew that if all Indians got allotments, then a lot of land would be left over and would be declared 'surplus land.' They then could buy this 'surplus land' very cheaply and could use it either for homesteading or for reselling at greater profit. Therefore to offer an Indian $3,000 for his land was usually more money than he had ever seen or heard of in his life and could imagine no end to this money. </span></p><p align="left"> <span style="font-size:130%;"> Now comes the introduction of taxation, a means by which the government continues to control the Tribal Council. The Council's first attempt was to tax all local Hopi traders and those whose livelihood depends on selling their wares. This proposal was rejected by the people. The Council is now putting a lot of pressure on the local Hopi traders and the other villages may go along with this plan. But Hotevilla Village will stand firm on the basis that this move will jeopardize our ways of life. This tax system is something we know nothing about. We are neither members of this system now have we any representatives in their organization. Therefore, they are outside our jurisdiction and we feel that they have no right to dominate us. In spite of this, our local traders continue to be harassed and pressured to pay up. Were we to permit this to happen, then it would be the beginning of our gradual movement into the tax pot where we will be lost. So, beware brothers and sisters!</span></p><p> </p><center><span style="font-size:130%;"><img src="http://www.jnanadana.org/hopi/issue_12_2.jpg" /></span></center><span style="font-size:130%;"><br /></span><p align="center"> <span style="font-size:130%;"><b>Migration Story--Once Upon a Pure Land</b> </span></p><p align="left"> <span style="font-size:130%;"> The Hopi elders tell a story of the great migration which is very long and differs in certain aspects from clan to clan and village to village. Long, long ago, there were nomad-like people who had a sacred purpose as they roamed this continent. The land was pure and these people traveled by foot with their belongings on their backs for they know not of animals of burden to carry them and their goods. Harmony with nature was in full bloom--health was assured as food was plentiful and one could live off the land with little effort. </span></p><p align="left"> <span style="font-size:130%;"> These people had a great knowledge of the teachings and prophecies for this sacred knowledge had not yet been twisted to mislead the masses as reflected in today's age. They had learned from their history of the previous worlds that man brings his own downfall by both forgetting and repeating his past mistakes. The people were obedient to the great laws and instructions given to them by the Great Spirit for these instructions were means to guard and protect the land from all harm. </span></p><p align="left"> <span style="font-size:130%;"> Living through the inspiration of the Great Spirit, man could foretell events centuries in advance and therefore they knew that some day strange people would come ashore to take over the land. We Hopi remember the historical event of this first meeting with the stranger, perhaps Bahana, who came asking permission to share the land with us. Knowing that someone was coming, Massau put his footprints on the shore, perhaps as a test to see if the stranger would respect them and understand that the land was already occupied. The stranger did not respect the footprints and so Massau appeared as a person. The stranger then asked him, "Are these your footprints and do you live here?" Massau confirmed this and so that stranger then asked his permission to stay and settle on the land. </span></p><p align="left"> <span style="font-size:130%;"> The Great Spirit remained silent and pointing off-shore suggested that they should sit down on a log. Again, the man asked for permission, but Massau replied, "First move a little toward the water for I'm getting crowded, and then I will answer." He repeated this command four times until the stranger was sitting above the water at the edge of the log. "The land is already occupied and I cannot permit you to stay here--go back to the land that was given to you--this land was for a certain kind of people," answered Massau. More words may have been spoken but having no choice, the stranger kindly agreed to leave the same way he had come--perhaps by boat. But Massau knew that he would return--next time, he would not come alone, but with others who would have great ambitions to take over the land. </span></p><p align="left"> <span style="font-size:130%;"> These migrating people knew the importance of fulfilling Massau's instructions. They knew that they were to travel to all corners of the continent leaving rock writings and symbols as records of their migrations. Although they knew that others would come along, they trusted that these strangers would either leave or ask the first people's permission to settle. The people traveled on for years resisting temptation to stay too long in any one place where life became too easy and subject to corruption--they were to leave before a complete breakdown occurred. Their destination was EARTH CENTER--where all clans would gather and establish a permanent village and ceremonial pattern. After many years the people settled at what is now known as Oraibi whose original true name is "Sip-Oraibi" meaning a place where the roots solidify. Other surrounding villages were also established according to whatever instructions the people were given. Many of these prophecies were retold from generation to generation. People with open minds can view today's events as being simply astonishing fulfillment of thee ancient prophecies. But even still some people choose to disbelieve what is foretold even as they come to see it pass. For them, these ancient signs do not appear to be the pathway to progress. So out of fear, these old prophecies are avoided or ignored. </span></p><p align="left"> <span style="font-size:130%;"> One might wonder what secrets our founding fathers have for survival. The secret is really very simple--anything that glitters with charm and lures one to promises and gain is temptation. The Hopi have made every effort to avoid such temptation by rejecting good offers to improve themselves by Bahana standards. The Hopi will not allow themselves to be induced by something foreign that could be harmful. So, they surround themselves with what appears to be superstition, taboo, bad luck, and even death to control and protect their key doctrines. Sadly bolder men, unable to resist temptation, gained powerful positions and found that no immediate harm came to them. Because these men lacked clear vision, they were not able to realize that their actions marked the beginning of gradual decline and death of the Hopi way of life. </span></p><p align="left"> <span style="font-size:130%;"> In connection with this story we find valuable the words of a wise man, "if good does not accumulate, it is not enough to make a name for a man. If evil does not accumulated it is not strong enough to destroy a man. But the inferior man thinks that goodness in small things has no value and so neglects them. He also thinks that small sins do no harm and does not give them up. So his sins accumulate until they can no longer be covered up and his guilt becomes so great that it can no longer be wiped out thus bringing him to ruin." </span></p><p align="center"> <span style="font-size:130%;"><b>Tales of Horror Transformed into Tales of Greatness</b> </span></p><p align="left"> <span style="font-size:130%;"> It is easily seen that we have been put through the mil ever since the coming of Bahana. We knew that the whiteman's educational system would be fatal to the Hopi way. So, we refused to follow their path which caused the government to strong arm us by kidnapping our children and forcing them to be educated at gun point. In addition, tribal leaders were imprisoned and tortured for defending their children. Then, somewhere along the way, the U.S. government changed its tactics--perhaps because of pressure from certain powerful people who considered these "sadistic" methods against the Hopis to be completely un-american. Unfortunately, other ambitious people found new ways to further harass the peaceful Hopi. Reduction of their animal stock was enforced and the Hopi had to either oblige or suffer the consequences. Those refusing had their entire animal supply confiscated and sold for a dollar a head to those people cooperating with government agents. To make matters even worse, young ladies were stripped naked and thrown into sheep vats for amusement. Are these the actions by which the United States of America is considered a great nation? No wonder we Hopis look upon government services with suspicion knowing that acceptance of those services continues to jeopardize our future. </span></p><p align="left"> <span style="font-size:130%;"> When the old traditional Hopi leaders refused to knuckle under to government pressures, a new way of stealing from the Hopis was found. This new way was through the formation of the Hopi Tribal Council, an organization made up of only a very few Hopis who, motivated by personal ambitions, betrayed their sacred Hopi teachings by swiftly accepting all government services. So with backing from the Bureau of Indian Affairs, the Hopi Tribal Council leased our sacred land to be raped through exploration and coal-mining developments. Ignoring the voices of traditional village leaders and chiefs, they sold our Mother Earth for five million dollars. </span></p><p align="left"> <span style="font-size:130%;"> If this didn't quite work, then get him drunk and talk him into signing something called a mortgage--a procedure which the Indian didn't at all understand. The Indian certainly did not realize that if he did not pay off this mortgage, then his property would be foreclosed and he would be shut out of his own land! </span></p><p align="left"> <span style="font-size:130%;"> So, for the past 200 years, the Indian has endured many bitter experiences under the whiteman's so-called justice. Our people know that to follow the whiteman's ways would indeed be a very poor thing for the Indians. You can perhaps begin to understand why the Indian did not progress under 'white' rule and, indeed, you may wonder how they were able to survive at all! Although the situation for us today is quite bad, our remarkable Indian people can still drum, sing, joke, and laugh as they maintain their traditions under such hardships. They have not given up. They do not want handouts or charity from the government as they continue to follow their old ways. They will attain their goals by holding to the ancient knowledge. If Hopi survive this pressure--all land and life in America will be enriched. If not, it is anybody's guess as to our collective chances for survival. </span></p><p align="center"> <span style="font-size:130%;">* * * * * * * </span></p><p align="center"> <span style="font-size:130%;"><b>The Geneva Conference</b> </span></p><p align="left"> <span style="font-size:130%;"> We are glad that Hotevilla Village was represented by David Monongye at the Geneva Conference this last September. The conference was held for all Indian leaders from North and South America, to protest, on an international level, against the United States. Monongye expressed a deep concern for the prophecies and the importance for all tribes to hold on to our lands and not give them up. "Do not go for the money: for the money will be gone." </span></p><p align="left"> <span style="font-size:130%;"> The Hopi and Iroquoi nations went to Geneva on their own passports; we urge and support all our native peoples to do the same. It should also be acknowledged that Switzerland and Sweden have accepted the passports as being valid. Let this be an example for the world community. </span></p><p align="center"> <span style="font-size:130%;">* * * * * * </span></p><p align="left"> <span style="font-size:130%;"> May this be directed to all our Indian and non-Indian brothers and sisters who are concerned. </span></p><p align="left"> <span style="font-size:130%;"> The time has come when the government through bills like H.R. 9054 introduced by Cunningham and S.B. 1437, a criminal code reform act introduced by Kennedy, will try to take away all our native lands and rights by promoting us from savages to citizens and by turning our reservations into real estate, taxed and controlled by the federal government. But beware, for it is a trick and at the same time a test to see who will stand with Great Spirit's law or stand with man-made law. </span></p><p align="left"> <span style="font-size:130%;"> This very issue is what Hotevilla has been standing for, and will continue until the end. May the Great Spirit guide you and give you the strength and wisdom to take this message out and be known and acted upon. </span></p><p align="center"> <span style="font-size:130%;">* * * * * * </span></p><p align="left"> <span style="font-size:130%;"> As part of our pattern of life in Hopi land, ceremonials were held in each village. Prayers for rain and fruitful crops once again were accomplished, bringing happiness and surprises to relatives and friends, changing our facial expressions and physical appearances. </span></p><p align="left"> <span style="font-size:130%;"> But sadly alarming changes of our disrespectfulness and competitive tendency in overdoing kachina and wedding ceremonials are disregarding the most important ones. </span></p><p align="left"> <span style="font-size:130%;"> This year, social dances were held before the sacred snake and flute ceremonials as it is proper to wait four days after they are over. </span></p><p align="left"> <span style="font-size:130%;"> Hopi land was very dry this summer. Our crops were poor, many plants dried out, and rainfall was spotty, as foretold by our elders. This is a time when our thoughts and prayers stray by pressing problems, which makes us forgetful of nature's presence. The changing of our ceremonial pattern could be a proof of our prophecy. </span></p><p align="center"> <span style="font-size:130%;">* * * * * * </span></p><p align="left"> <span style="font-size:130%;"> In spite of the traditional resistance, a one million dollar grant issued by outside sources has been allotted to build a civic center. The tribal council was given a deadline of thirty days to find the site needed for construction. After much confusion and opposition a site was chosen near Oraibi. As expected, the tribal council does not respect the fact that the land is held in trust by the Sand clan, and that the authority over such matters should be consulted by the Kikmongwis of the village. </span></p><p align="left"> <span style="font-size:130%;"> The tribal council wants to take things into their own hands, and this will only harm our children. </span></p><p align="center"> <span style="font-size:130%;">* * * * * * * </span></p><p align="left"> <span style="font-size:130%;"> <i>We respect and honor Mina Lansa Kikmongwi of Old Oraibi in her passing on to the next life. Her spirit made much snow fall on our Mother Earth to give us strength to continue for the survival of the Hopi Way.</i><br /><br /></span></p><hr style="font-size:8;"><p> </p><center><span style="font-size:130%;"><li><a href="http://www.jnanadana.org/hopi/techqua_ikachi_i.html">Return to Techqua Ikachi Index</a><p> </p></li><li><a href="http://www.jnanadana.org/hopi/techqua_ikachi.html">Return to Techqua Ikachi Home Page</a></li></span></center><p> </p><hr size="8"> <span style="font-size:130%;"> </span> <img src="http://www.jnanadana.org/hopi/techqua_wheel.c.gif" align="left" /> <span style="font-size:180%;">The shield symbol with its four<br />circles in four quadrants means:<br />"Together with all nations we<br />protect both land and life, and<br />hold the world in balance."</span>JUAN RAFAEL SANTOShttp://www.blogger.com/profile/01879890481260089196noreply@blogger.com0tag:blogger.com,1999:blog-33183376.post-72191518937473897532007-11-07T16:12:00.000-08:002007-11-09T01:51:06.965-08:00Techqua Ikachi#11: What is Hopi?<center><img src="http://www.jnanadana.org/hopi/techqua.title.c.gif" /><br /><img src="http://www.jnanadana.org/hopi/issue_11_1.jpg" /></center><br /><p align="center"> <span style="font-size:130%;"><b>Issue Number 11<br /><br /></b></span></p><p align="center"> <span style="font-size:130%;"><b>What is Hopi?</b> </span></p><p align="left"> <span style="font-size:130%;"> What is Hopi? What does the word Hopi mean or stand for? These questions have been on the lips of many who have flocked to Hopi land or who have encountered the Hopi visiting in their towns or cities. In the early days, when many anthropologists asked, we would proudly tell them Hopi means 'Peace' and that we are peaceful people. What does Hopi stand for, many have asked. "Well, we don't exactly know the answer but we are proud of the name." The word is used everywhere, by people in high places around their negotiating tables such as the media, television, newspapers, films, etc. It must mean something, because peace is equivalent to our name. Hopi can mean many things, such as peace to yourself and others; a by-word of obedience to the great laws and beliefs. Peace is a valuable element; without peace one cannot create harmony. That was long ago, for at this moment, Hopi is at a sad state--interpreting Hopi as peaceful could not be positively truthful. The value of the word Hopi (peaceful) seemingly has declined, for to man, peace is now becoming a playful instrument and a defensive mask or cloak for destructive weapons and armies. Yes, Hopi was our proud name, like a family tree. Sadly, clever and ambitious men can find many ways to take advantage to the hilt in order to satisfy their desires. We have printed this topic in one of our past publications. We again bring it up in this issue so our readers will not be misled into believing Hopi tribe is one big, peaceful family. </span></p><p align="left"> <span style="font-size:130%;"> In the past, the news media, mainly the puppets' press QUATOQTI (progressive Hopi paper), strongly proclaimed that the Hopi Tribal Council and the Hopi leaders have full authority over the Hopi tribe. One can easily get misled by their false claims and portrayals to the outside world. For in fact, there are two groups of Hopis--Traditional Hopi and the Hopi Tribe. </span></p><p align="left"> <span style="font-size:130%;"> For many years, Traditional Hopi has maintained an organized body, controlling the functions of the yearly cycles, struggling for survival based on spiritual life and nature, believing progress has less value leading only to ruin. The so-called Hopi tribe is something like a club organized just a few years ago. Only those that register can be members, but other methods of acceptance are used to keep the balance of Hopi people in their favor. Besides, the Hopi tribe is controlled by converted Hopi who, along the way, have abandoned their own original religion for greener pastures. Of course, this is strictly against the Hopi Religious Code of Law. As in other religions, once this is done the name Hopi is lost to him or taken away for losing trust in the Great Spirit. </span></p><p align="left"> <span style="font-size:130%;"> Therefore, this newly established so-called Hopi tribe is as phony as a three dollar bill and has no right to use our name to make deals with outside interests. It would be better if this so-called "Hopi Tribe" would find another name--in respect to the Great Spirit. </span></p><p align="left"> <span style="font-size:130%;"> It is now clear that we cannot dismiss what we have grown into. We have learned that our feelings are more comfortable within shadow of our own family tree, for it is a good shade producer, made by the Great Spirit in order to protect and defend us. </span></p><center><span style="font-size:130%;"><img src="http://www.jnanadana.org/hopi/issue_11_2.jpg" /></span></center><p> </p><p align="center"> <span style="font-size:130%;"><b>Destruction or Survival--To Follow the Hopi Way</b> </span></p><p align="left"> <span style="font-size:130%;"> As we have said, we have not rested since bahana (white man) encroached upon Hopi land. We thought we would rest when we moved form our mother village Oraibi--instead, bahana is now going to rest because he has created his own flock of servants and slaves out of our own brothers and sisters to do his dirty work for him. Perhaps by the time this issue reaches the public, his work will be completed. </span></p><p align="left"> <span style="font-size:130%;"> Bahanas think everything is wonderful under the name of ecology. They think all things such as earth and heavenly bodies will last forever, but we know we have only one sun, moon and earth. If any of these were destroyed, replacing the balance would be impossible. For years our founding fathers have passed the knowledge of survival from mouth to mouth--"to respect all living things, for we are all one and created by one." It seems we have forgotten the concept of the right way of survival. Instead we have replaced survival and its way to be gotten with defensiveness. We are going steadily downhill to ruins, we mean all men on earth. We must skid to a stop for a moment and look around. There might be an old dried up root visible near you; get hold of it for support until you see the light. </span></p><p align="left"> <span style="font-size:130%;"> We, the Hopi people, are at the stage now where we are not ashamed to say whether it is Hopi Traditionals or Puppet Traditionals that are to be followed. Perhaps we are at the epoch of time that this must come to pass; one must follow his own philosophy to meet his own end. We, the traditional Hopi of Hotevilla, have no other course to take other than the basis upon which our village was settled to fulfill the Great Spirit's instructions. We are still struggling even though we are at the threshold of defeat, and are suffering the inner pains of humiliations. We believe our strength still exists because our consciences are clear of past guilt--while the strong believe in great laws, others nibble. Soon we may have to stand alone because of those who, for their own reasons, want to hide the truth. Each of us has to defend our own philosophy to survive, so Hotevilla was settled for the purpose of fulfilling the Great Spirit's instructions. </span></p><p align="center"> <span style="font-size:130%;"><b>Land and Church Struggle</b> </span></p><p align="left"> <span style="font-size:130%;"> Once again the Hopi Puppet Council and their supporters are granting lands to wayward neighboring Hopi and the Mormon Church--lands to which they have not title. The Council is disregarding the original Hopi Native land holdings dating back thousands of years. By doing this the so-called Hopi Tribal Council, which came into being only a few years back, continues its harsh process of extracting power from Traditional Hopis by force or coercion to dominate all of Hopi village lands. While Traditional Hopi struggle on to protect environment and culture from destruction, efforts are underway to hasten exploration and progress by artificial means thus causing great confusion for today's generation. The question now is which of these groups has more rights to the land. It has now become clear that by signing the five-million dollar deal in favor of the Puppet Council, President Carter has failed in his promise to help the minorities. No doubt Carter's action has given Puppet Council much ego power to very quickly break down the Traditional Hopi. The tactics and timing are almost perfected, and perhaps this is a test of whether the Hopis will fall in their favor. </span></p><p align="left"> <span style="font-size:130%;"> Oliver LaFarge, author of <i>Hopi Tribal Council Constitution</i>, says, "Since the Indian race was a doomed and dying race, from time to time government policy must change about every 25 years--such as to de-Indianize by breaking up the tribe, destroying tradition, preventing group action, doing everything possible and impossible for the Indians to make themselves heard. Since they are foreign to our laws of process, the schemes applied cannot be understood or detected. As we see it, their task is almost finished and the acculturation is now in process as planned." Mr. LaFarge went on to say in part, "By then the oldest and most conservative would die off, the young people would have civilized themselves,a nd the Indian problem would be ended." So, Hopi at this stage went back to Tradition, a Tradition which they once degraded and spat upon.</span></p><p> </p><center><span style="font-size:130%;"><img src="http://www.jnanadana.org/hopi/issue_11_3.gif" /></span></center><span style="font-size:130%;"><br /></span><p align="left"> <span style="font-size:130%;"> If you support Tradition, you are looked upon as some kind of freak or lunatic, and so as time goes on both Tradition and Bahana systems will be interwoven to accomplish acculturation. This prospect of acculturation looks promising because its basic ingredient is green stuff--not corn or other things that once were the basic needs of the Hopi. This is pitiful indeed, for it will not end the problem--this system will only destroy the real purpose of Hopi, obstruct the religious principles and even end the great laws of Maasauu (Great Spirit). One cannot recapture the True Values by half-hearted actions and expect them to bear healthy fruit. We have accepted some of the Bahana things--paying for it by the sweat of our brows--that we know will not harm our system. But what we reject is that we and our future children be obligated to pay for those Bahana things that we know will harm our ways. </span></p><p align="left"> <span style="font-size:130%;"> Mr. LaFarge continued with what he foresaw of the program, "After twenty-five years patent-fee would be issued to the Allottees and to all intents and purposes they (Hopi) would no longer be Indians. Their lands would be sold or mortgaged or otherwise used as they thought best and that would be that. There would be a gimmick into signing a mortgage which the Indian did not understand, that he must pay off--and the result would be undue cause to foreclose. Thus, the end of ownership." </span></p><p align="left"> <span style="font-size:130%;"> In 1934, the Indian Reorganization Act was passed, giving the Tribe firm authority to both set up and run a local government under U.S. law, and to form corporations for business purposes. This provision was not only to protect wrongs done to the tribe--but also to defend themselves from outside pressures. In 1953 the Relocation Act was programmed to readjust Indians to a new life, and while this attempt failed, Indians unfortunately still desperately struggle to make this great adjustment. The last remnant of their land base will be lost unless they realize that the Indian Reorganization Act must be junked. Otherwise, their struggle will be hopeless, they will be driven to cities and towns, driven by sheer hunger, and being utterly unprepared--will land in slums, Indians without a country. </span></p><p align="left"> <span style="font-size:130%;"> Our late chief, Katchungva, recalled, "Mr. LaFarge used to come to my house or to my field every day for a week. I guess he was very desperate to have me accept the Hopi Constitution. He followed me everywhere saying that others had accepted it. I think he was a good man but very, very persistent. I did not yield, because if I accepted the Constitution, it would be the end of Hopi. Finally he came to my house with his bed roll--I suppose to wear me down to submission. But before he had spent one night, I was asked by my people to get rid of him by sundown. So I told him, through an interpreter, that he must not stay, and I told him that my final word was that I would not accept or sign anything. He did not persist and obeyed my wishes. Before he left he thanked me for my kindness, honored my courageous stand, and thought I did right telling him my opinion of the Hopi Constitution he had drawn up. He told me that I did not have to follow it, that it may not be good for everyone and that maybe it was useless for me or would someday become useless. So he apologized by saying that he had tried to persuade me--not because he wanted or had to--but rather because it was his job by which he earned his living.," </span></p><p align="left"> <span style="font-size:130%;"> Now we are at the period where we must decide and our conclusion will probably not fit everyone. Surely no Hopi will deny that Tradition is real, that it is our inherited cultural beliefs, our religious doctrine, our unwritten instructions used as a guideline. But most of us have forgotten the real thing and have substituted fabrications. We know our philosophical doctrines and prophecies vary from village to village, but when we really look at Tradition we see that it has the same meaning for all. We all enjoy the social or Traditional gatherings, we attend Bahana religious things for reasons we need not spell out for you because we trust you will understand. </span></p><p align="left"> <span style="font-size:130%;"> Now, a survey about the Land Claim has been taken among the Hopi, but the majority of Traditional Hopi--90% to 95%--have not even been consulted about confirmation of the Claim. Perhaps now the world will think the Traditional Hopi have confirmed the Claim and accordingly both people of high places and common people will make the same assumption. Therefore, the case of our problem is now set before the people who care about our survival and who are trying to better resolve this problem by helping to save our environment. </span></p><p align="left"> <span style="font-size:130%;"> So, now it is up to each of us to confirm our stand as to whether we should save the aboriginal ways. It is not very simple but one has to decide which side to support--Progressive Hopi or Traditional Hopi--or to break free from both. Consult yourself and help get the pattern in motion.</span></p><p> </p><center><span style="font-size:130%;"><img src="http://www.jnanadana.org/hopi/issue_11_4.jpg" /></span></center><p> </p><p align="center"> <span style="font-size:130%;"><b>Education--Or the Hopi Way?</b> </span></p><p align="left"> <span style="font-size:130%;"> Recently the Committee on Education of the so-called Hotevilla Bacabi Community School made a survey seeking advice from certain Hotevilla people. The survey questioned whether the School should be run by Hopi Tribal Council, the Bureau of Indian Affairs, or by Hopis themselves. This issue, based on the law of "self-determination," will decide how the School should be operated. </span></p><p align="left"> <span style="font-size:130%;"> Funding is provided by the government, but no matter who runs the School, we traditional people of Hotevilla refuse to cooperate. In the past, when the Oraibi leaders accepted a similar program, we were forced to accept the white man's education. Whatever decision is made, the end result will be the same.</span></p><p> </p><center><span style="font-size:130%;"><img src="http://www.jnanadana.org/hopi/issue_11_5.gif" /></span></center><span style="font-size:130%;"><br /></span><hr style="font-size:8;"><p> </p><center><span style="font-size:130%;"><li><a href="http://www.jnanadana.org/hopi/techqua_ikachi_i.html">Return to Techqua Ikachi Index</a><p> </p></li><li><a href="http://www.jnanadana.org/hopi/techqua_ikachi.html">Return to Techqua Ikachi Home Page</a></li></span></center><p> </p><hr size="8"> <span style="font-size:130%;"> </span> <img src="http://www.jnanadana.org/hopi/techqua_wheel.c.gif" align="left" /> <span style="font-size:180%;">The shield symbol with its four<br />circles in four quadrants means:<br />"Together with all nations we<br />protect both land and life, and<br />hold the world in balance."</span>JUAN RAFAEL SANTOShttp://www.blogger.com/profile/01879890481260089196noreply@blogger.com0tag:blogger.com,1999:blog-33183376.post-833166765175138602007-11-07T16:09:00.000-08:002007-11-09T01:50:49.987-08:00Techqua Ikachi # 10: The Testimony of James Pongyayouma<center><img src="http://www.jnanadana.org/hopi/techqua.title.c.gif" /><br /><img src="http://www.jnanadana.org/hopi/issue_10_1.jpg" /></center><br /><p align="center"> <span style="font-size:130%;"><b>Issue Number 10<br /><br /></b></span></p><p align="center"> <span style="font-size:130%;"><b>COUP DE GRACE</b> </span></p><p align="left"> <span style="font-size:130%;"> On January 18, 1979, an historic event was announced by the (puppet's press) "QUA TOQTI." An event with a future which will lead the village of Hotevilla away from the original purpose on which it was founded. </span></p><p align="left"> <span style="font-size:130%;"> For many years Hotevilla has peacefully refused to follow the mainstream of white American life in spite of persistent pressure from the U.S. government through the so-called Hopi Tribal Council and progressive thinking Hopi. </span></p><p align="left"> <span style="font-size:130%;"> We are calling upon our supporters and those people with open minds and hearts to consider if this new move is just, and whether or not the Hopi's sovereignty of leadership and priesthood be demised? </span></p><p align="left"> <span style="font-size:130%;"> The following we quote form the Qua Toqti": </span></p><p align="center"> <span style="font-size:130%;"><b>Hotevilla Elects Village Council</b> </span></p><p align="left"> <span style="font-size:130%;">HOTEVILLA--After over fifty years of being in the doldrums with no apparent progress, the village of Hotevilla has stirred itself into action, according to village members. An informal meeting was held by certain members of the village last fall, at which tentative plans were made to create a village council and to send representatives to the Tribal Council in which the village has never been represented since the council's inception. Shortly before the last Tribal Council was seated on December 4, another meeting was held at which a temporary village council was appointed. </span></p><p align="left"> <span style="font-size:130%;"> At this meeting, representatives to the Tribal Council were temporarily appointed. They were Eugene Sekaquaptewa and Ramson Lomatewama. This organization will be dissolved after it serves the purpose of setting up the village government when a general election will be held to elect permanent council members, it was reported. </span></p><p align="left"> <span style="font-size:130%;"> Sources said that a significant part of this development is that the village government has been set up as a traditional type under Chief Pongyayouma, who is recognized by the Tribal Council and the Federal Government as the lawful chief of the village. Percy Lomaquahu has been appointed as acting regent for the chief, who explained that he will function as a traditional village chief, who normally is not active in the daily affairs of the village, but is a spiritual leader. Lomaquahu, as reported, will act for the chief and under his direction, in <i>administering</i> the affairs of the village, under whom the village council will function. </span></p><p align="left"> <span style="font-size:130%;"> Chief Pongyayouma was visiting his daughter, who lives in Parker, for the winter, so it became necessary for the newly appointed council to visit him in Parker to obtain his blessing upon the new organization. The new delegation went to Parker shortly before Christmas and is now compiling a report to be given to the village membership, they said. </span></p><p align="left"> <span style="font-size:130%;"> Meanwhile, another meeting was held last Monday night at which villagers endorsed the temporary village council. This report noted that the meeting was attended by a good representation of the village, including the so-called traditional leaders, who, reports, said, more or less controlled the village for the past 50 years. This faction did not participate in the vote, but neither did they raise an issue after they were admonished by James Kootshonzsie to refrain from interrupting the meeting. James is a member of the faction and reportedly has just returned from a fund-raising trip to Europe for his political faction. </span></p><p align="left"> <span style="font-size:130%;"> The village council is, for most parts, composed of young people, who have been trying for years to bring progress and improvement into their village against the objections of the "traditional" political faction headed by David Monongy, they said. Villagers report that there were many confrontations between the two groups over such attempts as bringing a waterline into the village, and to bring electricity. Presently there is no electricity in the village. Records indicate that there has been a continuous history of discord in the village for 50 years, between the groups politically. </span></p><p align="left"> <span style="font-size:130%;"> The progressive group claims even now that the "traditionalists" have never contributed anything of benefit to the village and instead prevented the village from progressing with the rest of the reservation. They in turn claim that they are protecting the tradition and the sacred religion of the Hopi people. Their activities have been criticized by the progressive group and knowledgeable outsiders because they have consistently allied themselves with other dissident groups and even subversives in the U.S. and around the world, the progressives claim. </span></p><p align="left"> <span style="font-size:130%;"> The matter of electing permanent Tribal Council representatives was postponed so as not to interfere with the ritual cycle which has already begun in the village. Observers said that this new village council, when established, will become a landmark for the villagers and the reservation, since it will influence many activities in Hopiland. </span></p><p align="left"> <span style="font-size:130%;"> Hotevilla was founded in September of 1906 as a result of the division of Old Oraibi at that time. The founders of the village were the so-called "conservatives" who lost a political "war" in Oraibi and were driven out of the village. </span></p><p align="center"> <span style="font-size:130%;">* * * * * </span></p><p align="left"> <span style="font-size:130%;"> At this time, all we can say in reference to this press release is that it is out of order, misleading, and slanders the traditional viewpoint. Many Hopis are upset and disgusted at the manner and attitude in which the "Qua Toqti" imposes their will on how the village government should be run, how it has been run, and the reasons for its origin. </span></p><p align="left"> <span style="font-size:130%;"> As we see it, the concept of the paper ("Qua Toqti") is merely a mind-bending machine. Designed to damage and destroy the traditional life and philosophy; motivated to replace it with the prefabricated theme of the progressive faction; to sway our children to believe that the old knowledge is dead and of no value in reaching our destiny within this space-age. Slowly our social structure is being broken down by our children who have been brainwashed by this system, and this keeps our traditional government in grave danger. We know this has been skillfully coordinated by Hopi-converted Mormons who have no infiltrated their opposition through offers of "welfare" systems which tend to strip people of their ability to use their own intelligence, becoming dependent on the heads of their systems who are mainly Eugene and Wayne Sekaquaptewa, brothers to the puppet council chairman, Abbott Sekaquaptewa. </span></p><p align="left"> <span style="font-size:130%;"> Other villagers are facing the same problem... So "Qua Toqti" is screaming its influence--"My brothers and sisters, we must change to a new government, this means much prosperity, lots of money, and all the good things to be gotten. Your papas, the traditionalists have failed, it is time now." </span></p><p align="left"> <span style="font-size:130%;"> This could happen if the design of the tribal council achieves its goal to cause the traditional leadership and priesthood to fade out. That would be their victory, or could be their self-defeat. We question: Could this be the arrival of a Messiah to change the world government as predicted? Or is this another cult brother to Jim Jones, who led his followers into the horrifying Guyana suicidal death ritual--if so, the tribe may avoid suicide but they will have no mercy in leading those who follow to accomplish the task of sacrificing the original purpose of the Hopi in remaining sovereign and carrying the instructions of the Great Spirit to maintain our good ways of life. </span></p><p align="left"> <span style="font-size:130%;"> It may be true in some cases that the traditional system has never contributed anything that glitters or offered anything on a silver platter. Progressives have forgotten that the tradition is holding and protecting the land for our children to use freely. When a true Hopi says, "I want the best for my children and those to come" he means, "I want this land for my children, for it can last forever. I want for my children, the best food which only the land can offer, I want health and happiness for my children, and a better life, which only the land can provide. </span></p><p align="left"> <span style="font-size:130%;"> "I do not want my children forced into another culture and religion for they will not blend, and will forget the best way of life for them--by which we have survived for thousands of years--a proof that our ways must be good." </span></p><p align="left"> <span style="font-size:130%;"> To these things we have all said, we could expect angry hisses and comments of antagonism, such as, "Your bastard white bahanna friends who raise all this fuss aren't going to help you." But when we hear these words we know there is hope and take them as an indication that the progressives are hurting and squirming in frustration, because they know that people the world over are watching and making sure that we are not alone. This gives us great strength. We know that it is most important to have friends when a situation arrives which requires it. We need help now! </span></p><p align="left"> <span style="font-size:130%;"> Throughout history there have been many trials where not only the fate of the accused has been decided, but much more the fate of all of our futures. So native people and supporters all over rejoiced when President Carter proclaimed protection for Human Rights and signed an act protecting Sacred areas such as our shrines. Sadly, this policy has been turned into a dud by the so-called Hopi Tribal Council, and their progressive followers when the idea to build a cultural center meeting place in Hotevilla was circulated. The site chosen is obstructing the path where our prayer feathers are planted for the protection of all humanity. Therefore, our respect has diminished for Mr. Carter, our progress villagers, and the many others involved. Such as the people in positions responsible for revenue sharings coming into our village and seducing our people away from their personal power and intelligence granted to each of them by the Great Spirit. We must remembers that all Hopi villages are based and rooted by the sacred shrines and must be protected with great respect. </span></p><p align="left"> <span style="font-size:130%;"> These are some of the crises we are facing now and need our supporters' help with them. We know that there is much more to come, and with our strength together, it will be hard to topple us over. </span></p><p align="left"> <span style="font-size:130%;"> "I say now I have no part in this project, nor have I recommended it, therefore I have nothing to say concerning this. i have not attended any meetings at any place because I do not belong to any organization, and am affiliated with none. </span></p><p align="left"> <span style="font-size:130%;"> "This is according to the instructions of my uncle Yukiuma, who said that things would come to pass in this way, for we would become corrupted by two-hearted people with talented mouths who would protect their own kind, while the humble people without the necessary knowledge would have to defend themselves in fear. I am sure you heard all this from Yukiuma. Perhaps he taught me wrongly, and you correctly. I say again, I do not associate with any group or organization. </span></p><p align="left"> <span style="font-size:130%;"> "Now as to Bacabi village and the question of land, when Kewanumptewa, the head man was alive, I often visited him in order to learn something of his knowledge. Never in my presence did he talk of his possessing land. But I know that all the fields surrounding Bacabi and the garden plots below the spring belong to Hotevilla, but were later confiscated by the Bacabi people. I recall that one day Kewanumptewa and a man threatened to cut down the peach trees below the spring belonging to Hotevilla, but I prevented them, and warned them that it might be a mistake for them to cut them down, for along their way some event might come to a head concerning this that might jeopardize their standing. But I know Bacabi has no land. </span></p><p align="left"> <span style="font-size:130%;"> "The people have suspected me of a conspiracy, that I am in part responsible for the surveying and for promoting the housing on Hotevilla land. I say I have nothing to do with it, for I do not know what is going on. All I can say is whoever is promoting this program, as I see it, is only doing it for wealth and money, falsely using my name and getting me into trouble. That this will happen was foretold to me by Yukiuma. There is also the question whether I have accepted the chieftaincy bestowed upon me by the Tribal Council. I will not accept the title, for as I look upon myself, I am nothing. People look down on me. I am mere trash. What I say will not resolve anything for I have no power. So I repeat once more that I am not a chief. Looking back, recalling the instructions, knowing the course I must take to rest, I thought I did right. I must have been taught wrongly, or learned wrongly. But I realize people will not forgive me for the mistake I must have made. </span></p><p align="left"> <span style="font-size:130%;"> "As a caretaker of the sacred stone tablet, I know and agreed with the instructions that the tablet is to pass down from hand to hand with the righteous and pure who stand firmly side by side and live by the laws of the Great Spirit, by which to lead the people. I know the instruction that this tablet must not be used wrongly for self-gain or glory, for we know we are only the humble servants of the Great Spirit. As foretold, at this stage we will lose our way and make the same mistakes we made in the previous world below. For this reason Maasauu (Great Spirit) warned us when we asked him if we would come and live here with him. He said he lives simple, and if we are willing to live like him, we may come, but if we disregard his instructions he will take back the land. So according to our ancient clan laws we do not urge the offer on whoever wishes to follow us, nor will we give permission for any other use of the land by anyone else, for the reason that no land was given to us. Upon this reasoning, I cannot accept the title of chief." </span></p><p align="left"> <span style="font-size:130%;"> These are the words of James Pongyayouma, the same as spoken to us by Yukiuma. The question is, knowing this, why does he persist in the opposite manner? Will his statement affect the Tribal Council and Bacabi's actions toward our land? Or is it just a put-on? </span></p><p align="left"> <span style="font-size:130%;"> The meeting ended in violence as Pongyayouma's followers threw the leaders out, knocking one old leader down a six-foot drop, hurting him seriously. But Pongyayouma has spoken, so let it be known that the written documents of the Hopi Tribal Council and Bacabi have no value. </span></p><p align="center"> <span style="font-size:130%;">* * * * * * </span></p><p align="center"> <span style="font-size:130%;">TESTIMONIAL STATEMENT BY JAMES PONGYAYOUMA OF HOTEVILLA </span></p><p align="center"> <span style="font-size:130%;">APRIL 19-20, 1979 </span></p><p align="left"> <span style="font-size:130%;"> This is a brief report of historical event and to confirm he attached document--Testimony of James Pongyayouma, a recognized chief of Hotevilla village by foreign influence Hopi, recorded 3 years ago. Because of the claims made by progressive press involving him to be the top man for the progressives to deal with to gain entrance into village matters to accomplish proposed programs by Hopi tribal Council. Pongyayouma denied this claim. Now we feel its the time to confront him with this question for only he himself can confirm his position. </span></p><p align="left"> <span style="font-size:130%;"> First, let us bring out what prompts us to face him with the question once more. As on record this is not the first time this happens between our neighboring progressive village including any progressive thinking Hopi. It was without our knowledge and consultation Bacabi made a move to expand into our land by project HUD housing program which we do not want for reasons we see in the future it will bring, a break down in our ways of life. So we halt the workmen to lay down their tools, until we speak with "Who done it," a person who went over the Hotevilla leadership to permit and authorized the housing to be built on our land. We contacted officials of BIA, Tribal Council, HUD and contractors none really admit the responsibility, the search was fruitless. </span></p><p align="left"> <span style="font-size:130%;"> Then on April 19th the meeting was called by Bacabi Village, especially to negotiate. This time progressive and Traditional Hotevilla Hopi merge to protest against the housing on our land. Hotevilla stress their firm defence by the knowledge, the commitment by Kewanumptewa the founder of Bacabi. Who admit and testified that he settled the land without rights and title. He made vows to behave not to make friction between the villages, if this is broken he must move willingly, this is the code of law he made for his future generation, when he became wayward during 1906 Oraibi split. Therefore Bacabi has no land. We let them use our land without fuss. They must stop making friction then there might be a way to be found. All this is known by them for certain. Bacabi officials took baseless defence stand. But we know they are looking up to Tribal Council to resolve the land question, its a pity they cannot stand on their own feet. </span></p><p align="left"> <span style="font-size:130%;"> On 20th of April James Pongyayouma faces the questions, He come to the point quickly when asked about whether he accepted chieftain of Hotevilla, as to be traditionally designed heir to be lawful Kikmongwi upon recognized by the Government, BIA, and the Tribal Council? "I do not know anything about it and I cannot confirm what I don't know, seems they always falsifying my name into their schemes in dealings without my knowledge and speaking with me if I am willing. I am still guided by my uncle's teachings, (Yukiuma--founder of Hotevilla) that it would not be proper and disobey the laws to be chosen by bahana to be a chief. I had instructions to follow that is behind you to fulfill or pick up the remnants. I am nothing and it would be wrong to go beyond the highest and obstruct my belief and position. So to those who want to gain through my name to be aware I will not commit to any foolishness that comes my way!" </span></p><p align="left"> <span style="font-size:130%;"> Pongyayouma has spoken, this is not all, but what we printed covers all area. The question, will he stand by his words, will he be tempted into role of Kikmongwi or will he be forced into it? The time will tell when we see cobwebs over head, that means he falls by his own means. But if we see the streams and frogs singing, we know he is strong.</span></p><p><span style="font-size:130%;"> </span></p><center><span style="font-size:130%;"><img src="http://www.jnanadana.org/hopi/issue_10_2.jpg" /></span></center><p> </p><p align="center"> <span style="font-size:130%;"><b>The Testimony of James Pongyayouma on February 13, 1976</b> </span></p><p align="left"> <span style="font-size:130%;"> On the evening of February 13 at dusk a group of people sat silently in one of the old stone houses in Hotevilla Village. Now and then low voices and whispers were heard, as if something was about to happen. Finally one of the elders broke the silence by announcing, "I don't think he will come. We might as well go to his house to confirm what we've heard, and see what he has to say about this." </span></p><p align="left"> <span style="font-size:130%;"> This was not an ordinary group. It consisted of the religious leaders and followers of the old Hopi tradition. They had just heard that the progressive Hopi Tribal Council had taken it upon themselves to recognize James Pongyayouma as chief of Hotevilla. It seemed hard to believe the Council had actually made this alarming move. According to our ancient law, it is improper to make someone the leader of a village without consulting the proper people within the village, and it must accord with the purpose of the village, and with the purpose of the Hopi way of life. </span></p><p align="left"> <span style="font-size:130%;"> James Pongyayouma is the nephew of the famous Hopi chief Yukiuma, and the successor to his office after his death. He would be chief today if he had not scandalized his standing and gone into exile for many years, denouncing his office. </span></p><p align="left"> <span style="font-size:130%;"> The history of Hotevilla village tells its purpose. It was founded amidst hard struggle as a strictly traditional village whose sole purpose is to continue the Hopi way of life as laid out by the Great Spirit. Pongyayouma voluntarily separated himself from the village and its purpose. Upon his return he became affiliated with the "progressives," those who had yielded to the U.S. Government's pressure to abandon the Hopi path. </span></p><p align="left"> <span style="font-size:130%;"> It has been the common expectation among the Hopi that he might one day allow himself to be recognized as chief by forces outside the village, and act as a "rubber stamp" for their special interests. this is what is happening now. </span></p><p align="left"> <span style="font-size:130%;"> The subject is land. Through Bacabi village, attempts have been made to survey Hotevilla land for the purpose of a government housing development. This was stopped by the leaders of Hotevilla, and there was to be no further move made until a conference was held with the people responsible in Bacabi. The Bacabi authorities failed to respond to several requests for meetings, and instead took it upon themselves to recognize James Pongyayouma as Hotevilla's chief, allowing the surveying to continue unless he protests. </span></p><p align="left"> <span style="font-size:130%;"> So on the night of February 13, Pongyayouma faced both traditionals and progressives to confirm or deny whether he was claiming to be chief and supporting the housing development. This is his reply: </span></p><p align="left"> <span style="font-size:130%;"> "What I have been asked about here tonight is beyond my knowledge. One cannot confirm what he does not know. But one thing I know, and you all know, is that one cannot act blindly. One cannot labor on a piece of land when he knows is not his, unless permission is given by the owner or whoever has authority. </span></p><p align="left"> <span style="font-size:130%;"> "Up to this day I do not know what is happening in the area you mentioned until you just now said that it is being surveyed for housing for Bacabi, and that they are promoting this through the Tribal Council by saying that I am responsible for approval.<br /><br /></span></p><hr style="font-size:8;"><p> </p><center><span style="font-size:130%;"><li><a href="http://www.jnanadana.org/hopi/techqua_ikachi_i.html">Return to Techqua Ikachi Index</a><p> </p></li><li><a href="http://www.jnanadana.org/hopi/techqua_ikachi.html">Return to Techqua Ikachi Home Page</a></li></span></center><p> </p><hr size="8"> <span style="font-size:130%;"> </span> <img src="http://www.jnanadana.org/hopi/techqua_wheel.c.gif" align="left" /> <span style="font-size:180%;">The shield symbol with its four<br />circles in four quadrants means:<br />"Together with all nations we<br />protect both land and life, and<br />hold the world in balance."</span>JUAN RAFAEL SANTOShttp://www.blogger.com/profile/01879890481260089196noreply@blogger.com0tag:blogger.com,1999:blog-33183376.post-53809848498693401052007-11-07T16:05:00.000-08:002007-11-09T01:50:29.981-08:00Techqua Ikachi #9 The Harvest Season<center><img src="http://www.jnanadana.org/hopi/techqua.title.c.gif" /><br /><img src="http://www.jnanadana.org/hopi/issue_9_1.jpg" /></center><br /><p align="center"> <span style="font-size:130%;"><b>Issue Number 9<br /><br /></b></span></p><p align="center"> <span style="font-size:130%;"><b>The Harvest Season</b> </span></p><p align="left"> <span style="font-size:130%;">We are now into Harvest Season. Our youngsters and adults take it just like any other season--it has some important meaning. It changes the life pattern of all land and life. We Hopi look at ourselves as we are. </span></p><p align="left"> <span style="font-size:130%;"> The amount and quality we harvest reflect our ways of life in the past years. If the harvest is good, our mind power was strong and clear--in harmony with nature and spirit through prayers. This is faithfulness and happiness. If the harvest is poor, our power of mind strayed because it was not clear--the prayers did not connect to accomplish the desire. This is sadness and worry. </span></p><p align="left"> <span style="font-size:130%;"> This season is also a harvest of unknown mystery. Only nature and spirit know what kind of life we did harvest, what they store away for us for the coming year, what most of us will see. </span></p><p align="left"> <span style="font-size:130%;"> Let us restep back to our past, before our way of life was disturbed. Our life was of happiness, our activities, entertainments, and ceremonial patters were complete. Let's take a glimpse of one of the ancient ones. </span></p><p align="left"> <span style="font-size:130%;"> Long ago, when the first Hopi met Massau, or Great Spirit, they asked for his permission to live with him in Old Oraibi. Massau would watch activities from his house top. </span></p><p align="left"> <span style="font-size:130%;"> Perhaps, for some reason, he thought of the idea of getting the people together to make them happy during the Harvest Season. He gathered the leaders and explained what he had in mind. He made a request that was announced from the house top, that during four days the people would harvest for him, women would prepare the meal, while girls, boys, and men, together would harvest his cornfields. </span></p><p align="left"> <span style="font-size:130%;"> On the fourth day, they gathered and went below the mesa. There, they formed two groups at one fourth of a mile from each side of the field. At a signal they ran towards the field while shouting and whoping. Boys and girls worked side by side, shy at first until they began to laugh and talk. They had great fun and took advantage of this occasion, for, at that time, girls were respected so that one could not talk to a girl just anywhere or at anytime. </span></p><p align="left"> <span style="font-size:130%;"> Suddenly, Massau would pop out of the cornpile and start chasing the men around. Everybody would be laughing, hollering, and, at the same time, fearful of him, for his face looked ugly, horrible and bloody with he look of death. This ended the harvesting, and they returned home. </span></p><p align="left"> <span style="font-size:130%;"> After the meal, Massau entered the plaza, where men were dressed in different costumes to tease and challenge him. Finally, he would knock out one of his victims with his weapon, a drumstick. He acted like a clown and would strip his victims, who pretended to be dead. He would then dress up himself with that costume in the opposite manner of him who he stripped. Dressed like that, Massau would chase the men around, and everyone would laugh and have a good time. It would end with them killing him with a hot torch to the mouth. Then he was carried to the outskirts of the village, where he was dumped. But he came alive when they hollered and shouted. </span></p><p align="left"> <span style="font-size:130%;"> Those were days when men communicated openly and verbally with spirit beings, animals, birds, and men could talk and understand each other. At that time there were no "animals of burden." </span></p><p align="left"> <span style="font-size:130%;"> Then, Massau was part of the ceremonial cycle until he hid himself from men. Later, he was impersonated. Finally, not long ago, this was discontinued. Is it possible that this has meaning, the Great Spirit himself has drawn up? </span></p><p align="center"> <span style="font-size:130%;"><b>Traditional Hopi Meeting--October 10, 1976</b> </span></p><p align="left"> <span style="font-size:130%;"> As dawn appeared over the horizon in Hopiland one would dimly notice movements of dark figures against the Eastern sky. There was an air of extra awareness and feelings for those who were up at that hour. One could almost feel the movements of the Mother Earth getting ready to care for her children and even jogging feet of Guardian Massau returning home after an all-night vigil over Man. Dogs were barking, cocks and mockingbirds were sounding the arrival of dawn. Before long, Father Sun would take over the task he does everyday. </span></p><p align="left"> <span style="font-size:130%;"> One by one, bowed darkened figures would whisper and breather their prayers upon the cornmeal that their hand held: "Our Father Sun, all the Unseen Living, help us this day with your Supreme Power. Echo your voices into the ears of men so that they may hear and understand our purpose here this day. Protect and guide us in the right way. May our body, mind, and spirit be wholesome this day. I humbly ask Thee." </span></p><p align="left"> <span style="font-size:130%;"> Yes, today is an extraordinary day. It may turn out historical. From the house top, the village-crier will announce of the gathering not only to people, but to all directions and unseen spirits, for Hopi desires support in spirit and prayers. </span></p><p align="left"> <span style="font-size:130%;"> The setting is old Oraibi, the Mother Village. This "issue" is "Tribal Council," the "New Establishment." Since borned, not very long ago, they go out of control and began to corrupt: dealings with the "U.S. Government" and the "BIA," and other "progressive interests," leasing land, fencing lands for their own use, housing and church projects, plumbing, electricity, and pavement for our Ancient Villages, strip-mining and electrical power plants, "industries," and "programs for economical and cultural development," destruction of our Sacred Shrines, etc., which Traditionals oppose for obvious reasons. The "Tribal Council Members" no longer respect the advice of the Old Leaders and, thereby, violate their own "Constitution." </span></p><p align="left"> <span style="font-size:130%;"> Reliable sources alerted the Kikmongwis (Traditional Leaders) that if we Traditionals or they, the "Tribal Council Members," accept the "big money offer" ($5,000,000) from "Land Claims Commission," we will lose control of all our land. </span></p><p align="left"> <span style="font-size:130%;"> Shortly after morning meal, the leaders from several Hopi Villages arrived, each a Village Leader or Representative Speaker. Two former "Council Members" also attended the gathering to inform about the dealings and conduct of the "Tribal Council." The discussion lasted all day. The two former "Council Members" opposed the move the dissolve the "Tribal Council." </span></p><p align="left"> <span style="font-size:130%;"> A solution was proposed: Kikmongwis, or leaders of each village, should withdraw or refuse endorsement of "Tribal Council Members" as "Representatives" of Kikmongwis and Traditional Hopi people. Words of Walpi and Mushongnuvi were favorable to this decision. On them this hinged, for they have "Representatives" in the "Council." </span></p><p align="left"> <span style="font-size:130%;"> So the meeting ended. Each man parted with different thoughts, for there are ways of stopping this very important move, such as bribery, blackmail, or fear of being exposed. Will it materialize? </span></p><p align="center"> <span style="font-size:130%;"><b>Meeting with Tribal Council</b> </span></p><p align="left"> <span style="font-size:130%;"> This is the Hopi Traditionals' View of the statements and interpretations of the "Land Claim Settlement" by the so-called "Chairman of the Hopi Tribe," Abbott Sekaquaptewa, when they met with him in their last desperate effort to voice that the "vote" and "move" of the "Puppet Council" and their "followers" to accept <b>five million dollars</b> ($5,000,000) is ILLEGAL and improper. "Council" says is not. </span></p><p align="left"> <span style="font-size:130%;"> The question is, by accepting the "Money," does it mean "selling out" or not? The "Puppet Council" says that it is only a matter of "payment for wrongs done by the U.S. Government," the lands taken away from Hopi; that there is no passage in the "document" indicating that the Land is being sold; also that it would be the beginning of recovering our Aboriginal Hopi Land; that later, as "progress" increases, suits for "money" will be filed against the Navajo Tribe and White Settlers. They also assured that from the five million dollars there will be no offsets for "helpful-aid-expenses" for the Hopi from the beginning of the takeover to 1951, or for 10 percent payment to "Attorneys." Because, Sekaquaptewa explained, the "Settlement" was done by what he termed "friendly ways" ("Negotiation-Settlement") instead of by ways of "Land Claims Ruling," and therefore, will have the greater advantage of not being "billed" as other Tribes. </span></p><p align="left"> <span style="font-size:130%;"> We Traditionals conclude that there is nothing new, that we already know about all "greater future promises" for the Tribe; all boil down to "no strings attached, all clear Money." But, unless there is a "ruling" in Washington, "Attorneys" will receive their fees. They say whatever the "fine print" reads. So, we know that we will lose control of our Land, for there are no bona-fide sayings that include the Traditional Hopi, or saying that Land is given back to Hopi for their exclusive use. It says that "Money" will be paid for what the Government has taken, or did "wrong." </span></p><p align="left"> <span style="font-size:130%;"> We Traditionals think that what they really said is: "my conscience has bothered me all these years for taking your lands like a thief. What I really want is the wealth underneath, so here are five million dollars. Now that I paid you, I will explore the Land without a guilty conscience. And, now and then, I will throw you a few crumbs to put on your table." </span></p><p align="left"> <span style="font-size:130%;"> The "Puppet Tribal Council" spat their remark, "what we're doing is proof that we are fighting for our Land. Now, we ask you, what have you got to show to prove to the People that you are trying to save them the Land. What have you got?" </span></p><p align="left"> <span style="font-size:130%;"> We Traditionals said, "the Great Spirit gave us the Land to take care of it. Now, who gave you the Land to sell?" Perhaps, you too believe in who has given you the Land. </span></p><p align="left"> <span style="font-size:130%;"> "Council Chairman" replied by saying that he does not affiliate with any church or belief. </span></p><p align="left"> <span style="font-size:130%;"> For once we agreed with the "Chairman" in that we would never unite, for our thought and beliefs are different. We say it is because "they" are people of different product, taught from birth to think and act only in "Bahanna's Patterns." "Bahanna Society" impressed them upon the parents, who in turn, impressed them upon their children. And, together, they conditioned "today's generation" to reject the advice of the Elders. </span></p><p align="left"> <span style="font-size:130%;"> Now, the question is, who has the Basic Principle to the Right of the Land? </span></p><p align="left"> <span style="font-size:130%;"> We conclude by saying, what if "they live long enough to have grandchildren, and they grow up to ask, 'What were you doing grandpa when all this could have been stopped?'" What will be "their" answer to the children's questions? </span></p><p align="left"> <span style="font-size:130%;"> From our long experience, "big promises," even when in writing, notarized, and recorded, are not worth the breath that utters them. </span></p><p align="center"> <span style="font-size:130%;"><b>Doomsday...</b> </span></p><p align="left"> <span style="font-size:130%;"> As "Doomsday" approaches, "Tribal Council" keeps silent. Then suddenly "Puppet Press" comes forth with the notice of a "Meeting" signed by "BIA Supt." Alph Secakuku, a report by "Claims Attorney" to Hopi people to "council" and "vote" ont he "proposed settlement": the Aboriginal Land Title, or $5,000,000 "big money offer." </span></p><p align="left"> <span style="font-size:130%;"> Hopi were surprised. The villages had not heard of this important matter from their representatives. Some of us had heard of the "Land Claim," but we expected the "proposal" to be explained and debated to better understand it. So a few days before the deadline, most village people discussed the "Issue," but no doubt, most people did not understand it in such a short time. Many people think this notice is too sudden. </span></p><p align="left"> <span style="font-size:130%;"> On October 30, 229 out of 8,000 Hopi voted "yes" to accept the $5,000,000. This "settlement" was presented as payment for wrong doings done to Hopi," but we "Indians" know that "big money offers" mean "business"--taking away land and life from us Hopi. </span></p><p align="left"> <span style="font-size:130%;"> "Big money offer"? What is "the catch"? Who gives away "money" for "wrong doings" or for nothing? If we "Indians" were to be paid for "wrong doings" committed against us by our "Uncle," the U.S. might go broke. Is our "Uncle" becoming generous? </span></p><p align="left"> <span style="font-size:130%;"> In spite of Traditional Leaders disapproving and intervening to request more time to consider the "proposal," the "Puppet Council" feels that they have accomplished something and proudly wave for the conquest they just "won": "We still have one thing," they shouted. "We have the land, or what is left of it. We will be rewarded. Though we are sad that so few voted to decide such an important issue, what we did is proper and legal." After all, all "leadership" in the entire world is composed of only 5 percent, and this 5 percent "leads" the other 95 percent by their noses. But true Hopi knows that our Mother Earth is sacred and that this kind of "deals" and "leadership" is not Hopi way.</span></p><p> </p><center><span style="font-size:130%;"><img src="http://www.jnanadana.org/hopi/issue_9_2.jpg" /></span></center><p> </p><p align="center"> <span style="font-size:130%;"><b>Hopi Independent Nation</b> </span></p><p align="center"> <span style="font-size:130%;">Shungopavy Pueblo<br />Second Mesa, Via, Arizona 86043<br />October 19, 1976 </span></p><p align="left"> <span style="font-size:130%;">Mr. Alph Secakuku<br />Hopi Supt.<br />Keams Canyon, Arizona </span></p><p align="left"> <span style="font-size:130%;">Mr. Abbott Sekaquaptewa<br />Chairman, Tribal Council<br />Oraibi, Arizona </span></p><p align="left"> <span style="font-size:130%;">Mr. Secakuku and Mr. Sekaquaptewa: </span></p><p align="left"> <span style="font-size:130%;"> Several meetings were held in Oraibi, Shungopavy and Mushongnovi Pueblos where representatives from all Traditional Pueblos including members of One-Horn and Two-Horn Society Religious Leaders and Clan Members whose religious duties are to protect Hopiland, way of life and religion. </span></p><p align="left"> <span style="font-size:130%;"> Kikmongwis from Walpi, First Mesa, Shungopavy on Second Mesa, and Oraibi on Third Mesa were present and after hearing the illegal and dictatorial manner in which the so-called Tribal Council and the Hopi Supt. has been operating on Hopiland and the Hopi Supt. has been operating on Hopiland and since the presentation by Mormon Lawyer, John S. Boyden, his proposed settlement of Indian Claims Commission Docket No. 196 to the so-called Hopi Tribal Council in which John S. Boyden and United States Government is now offering Hopi people for the land they said took away but never pay anything to the Hopi people to the amount of $5,000,000. </span></p><p align="left"> <span style="font-size:130%;"> Since this will involve all Hopi people, our sacred homeland, way of life and religion it has become very necessary that these Hopi Initiated Traditional Headmen and Kikmongwis meet with you along with our People to look into this very vital issue. We as Hopi will never sell our Mother Earth and we have been saying this for a long time. The so-called Hopi Tribal Council and Hopi Supt. of the Bureau of Indian Affairs were supposed to protect all Hopiland and life but who is responsible for this present critical problem? This must be investigated by our Hopi people,so we want to hear from each so-called Hopi Tribal Member, Hopi Supt., and Tribal Council Chairman individually now. </span></p><p align="left"> <span style="font-size:130%;"> We have set a date for Sunday, October 24, 1976, at 1:00 p.m. in Kyakotsmovi Community Hall where Hopi people will meet with Abbott Sekaquaptewa and Hopi Supt. Alph Secakuku, therefore, you are now invited to come to this meeting, without fail. We will not argue on personal matters but look into this issue of why we have to accept the $5,000,000 or to reject it. </span></p><p align="left"> <span style="font-size:130%;">KIKMONGWI OF SHUNGOPAVY __________________________________________________<br />CLAUDE KEWANYAWMA</span></p><p> </p><p align="left"> <span style="font-size:130%;">KIKMONGWI OF ORAIBI __________________________________________________<br />MINA LANSA</span></p><p> </p><p align="left"> <span style="font-size:130%;">KIKMONGWI OF WALPI _________________________________________________<br />NED NAYAWTIMA </span></p><p align="center"> <span style="font-size:130%;"><b>Advice to Our Friends</b> </span></p><p align="left"> <span style="font-size:130%;"> The Hopi Traditionals and Elders are in the process of trying to stop the land settlement, Indian Claims Commission Docket 196, from being approved by the House Committee on Appropriations. Thus far, 1,000 Hopi signatures have been added to a petition opposing the Land Settlement and forwarded to the Attorney General Office. The request from the Traditional Leaders and from their interpreters is that supporters do what ever possible to stop the Land Settlement from being approved by Congress. </span></p><p align="left"> <span style="font-size:130%;"> Letters asking that the Land Claim not be paid should be addressed to the: </span></p><p align="center"> <span style="font-size:130%;">HOUSE COMMITTEE ON APPROPRIATIONS<br />House Office Building<br />Washington, D.C. 20515 </span></p><p align="left"> <span style="font-size:130%;">Committee Members:<br />Clair Burgener (R) 7860 Mission Center Ct., San Diego 92108<br />Yvonne Braithwaite Burke (D) One Manchester Boulevard, Inglewood 90301<br />John J. McFall, (D) 146 North Grant Avenue, Manteca 95366<br />Edward R. Royball, (D) 300 North Los Angeles Street, Los Angeles 90012<br />Burt L. Talcott (R) 100 West Alisal Street, Salinas 93901 </span></p><p align="left"> <span style="font-size:130%;">It has also been suggested that letters be sent to the following:<br />1) Sen Henry Jackson, (D) Washington<br />Chairperson<br />Interior and Insular Affairs Committee<br /></span></p><p align="left"> <span style="font-size:130%;">2) Sen Dennis DeConcini<br />Phoenix, Arizona </span></p><p align="left"> <span style="font-size:130%;">3) Senate Judiciary Committee<br />Washington </span></p><p align="left"> <span style="font-size:130%;">4) Sen James Aborezk<br />South Dakota </span></p><p> </p><center><span style="font-size:130%;"><img src="http://www.jnanadana.org/hopi/issue_9_3.jpg" /></span></center><span style="font-size:130%;"><br />O' Great Spirit<br />whose Voice I hear in the Winds<br />and whose Breath gives Life to all the World </span><p align="left"> <span style="font-size:130%;">Hear me<br />I am small and weak. I need your<br />Strength and Wisdom<br /></span></p><p align="left"> <span style="font-size:130%;">Let me walk in Beauty, and make my eyes<br />ever hold the Red and Purple Sunset </span></p><p align="left"> <span style="font-size:130%;">Make my Hands respect the Things You have made<br />and my Ears sharp to Hear Your Voice </span></p><p align="left"> <span style="font-size:130%;">Make me Wise so that I may Understand the<br />Things You have taught my People<br /></span></p><p align="left"> <span style="font-size:130%;">Let me Learn the Lessons You have Hidden<br />in every Leaf and Rock<br /></span></p><p align="left"> <span style="font-size:130%;">I seek Strength<br />not to be greater than my Brother,<br />but to Understand my greatest Enemy--myself </span></p><p align="left"> <span style="font-size:130%;">Make me always ready to come to you with<br />Clean Hands and Straight Eyes </span></p><p align="left"> <span style="font-size:130%;">So when Life fades, as the fading Sunset,<br />my Spirit may come to You<br />without shame. </span></p><p> </p><center><span style="font-size:130%;"><img src="http://www.jnanadana.org/hopi/issue_9_4.jpg" /></span></center><p> </p><p align="left"> <span style="font-size:130%;">LAND CLAIM<br />HOPI DO NOT WANT TO BE PAID FOR THE U.S. GOVERNMENT'S WRONG DOINGS--THE HOPI WANT THE WRONG DOINGS CORRECTED. MONEY DOES NOT BRING JUSTICE, IN THIS CASE THE WRONG DOING CAN BE CORRECTED--BY ALLOWING HOPI TO MAINTAIN THEIR ABORIGINAL LAND CLAIM.<br /><br /></span></p><hr style="font-size: 8px;"><p> </p><center><span style="font-size:130%;"><li><a href="http://www.jnanadana.org/hopi/techqua_ikachi_i.html">Return to Techqua Ikachi Index</a><p> </p></li><li><a href="http://www.jnanadana.org/hopi/techqua_ikachi.html">Return to Techqua Ikachi Home Page</a></li></span></center><p> </p><hr style="font-size:8;"> <span style="font-size:130%;"><br /></span> <img src="http://www.jnanadana.org/hopi/techqua_wheel.c.gif" align="left" /> <span style="font-size:180%;">The shield symbol with its four<br />circles in four quadrants means:<br />"Together with all nations we<br />protect both land and life, and<br />hold the world in balance."</span>JUAN RAFAEL SANTOShttp://www.blogger.com/profile/01879890481260089196noreply@blogger.com0tag:blogger.com,1999:blog-33183376.post-17990323090926371342007-11-07T16:03:00.000-08:002007-11-09T01:50:10.918-08:00Techqua Ikachi # 8: Who Can Tell Us What We Are?<center><img src="http://www.jnanadana.org/hopi/techqua.title.c.gif" /><br /><img src="http://www.jnanadana.org/hopi/issue_8_1.jpg" /></center><br /><p align="center"> <span style="font-size:130%;"><b>Issue Number 8<br /><br /></b></span></p><p align="center"> <span style="font-size:130%;"><b>Who Can Tell Us What We Are?</b> </span></p><p align="left"> <span style="font-size:130%;"> It is well known among traditional Hopi that the Constitution of the so-called Hopi Tribal Council is a tool used to impose a system which violates the true meaning and purpose of Hopi. This document, imposed in 1936 by the U.S. Government, even seeks to <i>redefine Hopi identity</i> to suit a very different purpose. </span></p><p align="left"> <span style="font-size:130%;"> In our language, the name, Hopi, has held the same meaning from the beginning. It names those who live by the plan laid out by the spirit, Maasauu, and today hold the land in trust for him. Although our bloodline is very important, the word refers to our whole way of life, as well as to the foundation of the authority of our traditional leaders, and our claim over the land. </span></p><p align="left"> <span style="font-size:130%;"> Article II of the Constitution gives a different definition: </span></p><p align="left"> <span style="font-size:130%;"> Sec. 1 </span></p><p align="left"> <span style="font-size:130%;"> a) All persons, whose names appear on the Census Roll of the Hopi Tribe as of Jan. 1-36, but within one year from the time that this constitution takes effect, corrections may be made in the roll by the Hopi Tribal Council with the approval of the Secretary of the Interior. </span></p><p align="left"> <span style="font-size:130%;"> b) All children born after Jan. 1-36 whose father and mother are both members of the Hopi Tribe. </span></p><p align="left"> <span style="font-size:130%;"> c) All children born after Jan. 1-36 whose mother is a member of the Hopi Tribe and whose father is a member of some other tribe. </span></p><p align="left"> <span style="font-size:130%;"> d) All persons adopted into the tribe as provided in Sec. 2. </span></p><p align="left"> <span style="font-size:130%;">Sec. 2 </span></p><p align="left"> <span style="font-size:130%;"> NON-MEMBERS of 1.4 degree of Indian Blood or more who are married to members of the Hopi Tribe, and adult persons of 1/4 degree of Indian blood or more whose fathers are members of the Hopi Tribe, may be adopted in the following manner: </span></p><p align="left"> <span style="font-size:130%;"> Such person may apply to the Kikmongwi of the village to which he is to belong, for acceptance according to the ways of doing established in that village. The Kikmongwi may accept him and shall tell the Tribal Council. The Council may then by a majority vote have that person's name put on the roll of the tribe. But before he is enrolled he must officially give up membership in any other tribe. </span></p><p align="center"> <span style="font-size:130%;">Last July a diagram of this was printed in the<br />newspaper of the progressive village of Bacabi </span></p><center><span style="font-size:130%;"><img src="http://www.jnanadana.org/hopi/issue_8_2.gif" /></span></center><span style="font-size:130%;"> </span><p align="left"> <span style="font-size:130%;">Is this really a definition of Hopi? Why have it? We do not need such a plan to live as true Hopi. It is only valid for some who choose to give up being Hopi, and live from Government programs which include dividing, leasing, and selling the land. To accept such "benefits" they need to be identified. But each Hopi leader has vowed never to sell or cut up the land. Anyone who does is <i>no longer Hopi</i>. </span></p><p align="left"> <span style="font-size:130%;"> Now are we just being stubborn and old-fashioned, or is there some wisdom behind this stand? The truth is, we Hopi have no need to yield our self-determination to an outside power in order to prosper. We don't need to place control of our land under foreign laws. We understand what is behind the "easy-money" system, and we know how dangerous it is. </span></p><p align="left"> <span style="font-size:130%;"> Let's look forward to the day when we may share without being asked to give up all that we live for. </span></p><p align="center"> <span style="font-size:130%;"><b>Hotevilla Village Commemorates Founding</b> </span></p><p align="left"> <span style="font-size:130%;"> <i>Address by David Monongye, a religious leader of Hotevilla, to a gathering of friends on September 6, 1976, the 70th anniversary of the village.</i> </span></p><p align="left"> <span style="font-size:130%;"> First of all, as you come here to my village of Hotevilla, I wish to welcome each one of you. At this time we are celebrating a time in our history which is both filled with joy and with sadness. I am very glad that you have come to share these feelings with us. </span></p><p align="left"> <span style="font-size:130%;"> We are now faced with great problems not only here but throughout the land. Ancient cultures are being annihilated; the people's lands are being taken from them, leaving them no place to call their own. </span></p><p align="left"> <span style="font-size:130%;"> Why is this happening? It is happening because many people have given up their teachings and the Way of Life which the Great Spirit has given to all people. It is because of the sickness called greed, which infects every land, that simple people are losing what they have kept for thousands of years. </span></p><p align="left"> <span style="font-size:130%;"> Here at home, it is the so-called Hopi Tribal Council which is stealing our land and life. We Hopis are a Sovereign Nation. We have never signed a treaty with the U.S. Government, or with any government. Yet the so-called Tribal Council has let the U.S. run over them and push them around. Now they, the so-called Tribal Council, push around their own people as if they have some kind of authority. But they do not have authority over Hopis. Hopis have their own authority and their own leaders who watch over all the people like a mother and father. But the so-called Tribal Council will not admit that this is so. Yet if it was not so, how else would we be able to still be alive today? We have managed for thousands of years to survive, without wars, without laws, without outside authority telling us how to live our own lives. </span></p><p align="left"> <span style="font-size:130%;"> Now we are at the very end of our trail. Many people no longer recognize the True Path of the Great Spirit. They have, in fact, no respect for the Great Spirit or for our precious Mother Earth, who gives us all life. </span></p><p align="left"> <span style="font-size:130%;"> We are instructed in our ancient Prophecy that this would occur. We were told that someone would try to go up to the moon; that they would bring something back from the moon; and that after that, Nature would show signs of losing its balance. Now we see that coming about. </span></p><p align="left"> <span style="font-size:130%;"> All over the world there are now many signs that Nature is no longer in balance. Floods, droughts, earthquakes, and great storms are occurring and causing much suffering. </span></p><p align="left"> <span style="font-size:130%;"> We do not want this to occur in our country and we pray to the Great Spirit to save us from such things. But there are now signs that this very same thing might happen very soon on our own land. </span></p><p align="left"> <span style="font-size:130%;"> Now we must look upon each other as brothers and sisters. There is no more time for divisions between people. Today I call upon all of us, from right here at home, where we are guilty of gossiping and causing divisions even among our own families; out into the entire world where thievery, war and lying goes on every day. These divisions will not be our salvation. </span></p><p align="left"> <span style="font-size:130%;"> Only by joining together with love in our hearts for one another and for the Great Spirit, shall we be saved from the terrible Purification Day which is just ahead. </span></p><p align="left"> <span style="font-size:130%;"> Those of you who have come here today are honest people. I know you, each one of you, and I know that you have good hearts. But good hearts are not enough to help us out with these great problems. In the past, some of you have tried to help us Hopis, and we will always be thankful for your effort. But now we need your help in the worst way. We want the people of this country to know the truth of our situation. This land which you people call the Land of Freedom has just celebrated its 200th anniversary. Yet in 2000 years the original Americans have not seen a free day. We are now suffering the final insult. Our people are now losing the one things which give life and meaning to life: our land, which is being taken away from us. </span></p><p align="left"> <span style="font-size:130%;"> I ask you this: </span></p><p align="left"> <span style="font-size:130%;"> Where is this freedom which you all fight for and sacrifice your children for? Is it only the Indian people who have lost or are all Americans losing the very thing which you originally came here to find? </span></p><p align="left"> <span style="font-size:130%;"> Listen to us: </span></p><p align="left"> <span style="font-size:130%;"> We have no freedom of religion because others come to our homes and tell us that our religion is no good; that we should take their instead. </span></p><p align="left"> <span style="font-size:130%;"> We don't share the freedom of the press because what gets into the papers is what the government wants people to believe, not what is really happening. </span></p><p align="left"> <span style="font-size:130%;"> We have no freedom of speech, because we are persecuted by our own people for speaking our beliefs. </span></p><p align="left"> <span style="font-size:130%;"> So you have come here to help. I hope and pray that your help will come. If you have a way to spread the truth, through the newspapers, radio, books, through meeting with powerful people, <i>tell the truth!</i> Tell them what you have seen here; what you have heard us say; what you have seen here with your own eyes. In this way, if we do fall, let it be said that we tried, right up to the end, to hold fast to the Path of Peace as we were originally instructed to do by the Great Spirit. </span></p><p align="left"> <span style="font-size:130%;"> And should you really succeed, we will all realize our mistakes of the past and return to the True Path; living in harmony as brothers and sisters, sharing our Mother, the Earth, with all other living things. In this way we could bring about a New World. A world which would be led by the Great Spirit and our Mother could provide plenty and happiness for us all. </span></p><p align="left"> <span style="font-size:130%;"> God bless you, each one. May the Great Spirit guide you safely home and give you something important to do in this great work which lies ahead of us all. </span></p><p align="center"> <span style="font-size:130%;"><b>Snake Ceremonial</b> </span></p><p align="left"> <span style="font-size:130%;"> "Look, the snakemen are coming out from their kiva now!" shout the children as they stand on the housetops and call to each other. Yes, the children always used to wait for the snakemen's departure and arrival, knowing that the main dance was near at hand because the snake priests and their helper had been out several days gathering their little brothers, the snakes, from all directions. </span></p><p align="left"> <span style="font-size:130%;"> This important ceremony, lasting only about an hour, attracts many visitors from all parts of the world, people of all religious sects, plus writers, anthropologists, and the curious. One group which is absent is the Hopi people who have converted to other religions, and one may well wonder why this is so. </span></p><p align="left"> <span style="font-size:130%;"> The ceremonial dance is performed by two societies, Antelope and Snake. Antelope members are the leaders. The day before the main dance, the races at sunrise occur, in honor mainly of the Antelope Society but also for those in the Snake. This event is not run for prize money, but for good health and food in the coming year, as well as for the land and all life. NO fee is charged visitors, because care is taken not to commercialize this sacred ceremony. At one time this dance was closed to the non-Indian public because of its sacred quality, but the decision to make it public was reached by the high priests. As one older priest said, "If only one, two, or three spectators with good hearts and good thoughts merge with our thoughts of prayer to accomplish our success, that is good." (Lololma) </span></p><p align="left"> <span style="font-size:130%;"> The snake dance is also an occasion for a reunion of all the friends and relatives who come from afar. It is a time for a four-day feast of fresh corn, melons, and fruits right off the vines and trees. And after the dance the ladies of all ages have some good fun by challenging the men and boys to a chase in the streets for special prizes. But this was how it used to be. </span></p><p align="left"> <span style="font-size:130%;"> Today, this unique celebration is beginning to wane, to become extinct. Instead of enjoying these few days in the old way, some young people use it as an opportunity for immoral behavior and to be out of control. This affects the people in an adverse way, sometimes making them cross and frustrated, and always causing worry to the traditionals that the ceremony at present is losing effectiveness with nature. The cycle this year is very poor, there is very little rainfall, insects on our crops are many--because in our food is the only moisture to satisfy their thirst and hunger. We are sad that they too are suffering. </span></p><p align="left"> <span style="font-size:130%;"> Surely there is something wrong. We must look within ourselves and take care in our movements. We seem to be in doubt of the Great Laws that govern the earth. We are in doubt of the words of old. It has been said that there are two water serpents coiling the earth, from North to South pole. On each of the poles sits a warrior god on the serpents' head and tail, now and then communicating messages of our conduct and behavior toward each other; now and then releasing light pressure which causes the great serpents to move, resetting earth movements--a message also commanding nature to warn us by her actions that time is getting short and so we must correct ourselves. If we refuse to heed the warning, the warrior gods will let go of the serpents and we will all perish. They will say: we do not deserve the land given to us because we are careless. </span></p><p align="left"> <span style="font-size:130%;"> This sounds much like fantasy. We might believe the old ones' stories then, but it will be too late. There is another "fantasy" that is often mocked: that the Hopi ceremonials, with all their foot thumping and singing praise of the earth, cannot produce rain, while the white man's country has much rain without the use of any ritual. The old ones say our earth is like a spotted fawn, with each spot having a duty to make the body function. Hopiland we hold to be the center of the earth's body. It is the spot of power, with the duty to foretell the future by comparing the actions of mankind with the prophecy told to us. Hopi teaches caution and awareness. This much we know. </span></p><p align="center"> <span style="font-size:130%;"><b>Cutting the Hopi Lifeline</b> </span></p><p align="left"> <span style="font-size:130%;"> Government, law, and industry are actively working as a team to break our hold on our sacred trust, our aboriginal homeland. This is nothing new, of course, but events described in a <i>Bacabi Newsletter</i> dated August 6 provide a very important study lesson for all who are seriously interested in <i>true</i> Hopi law. </span></p><p align="left"> <span style="font-size:130%;"> The newsletter tells us that John Boyden, attorney for the Hopi Tribal Council (called "Puppet Council" by the true chiefs) discussed the Phillips Petroleum Company's application to develop oil in the "joint use area," a section of Hopiland currently shared with the Navajo people. "Phillips Petroleum Company feels that there is strong indication that there is oil in certain portions of land in the joint use area," the letter states. </span></p><p align="left"> <span style="font-size:130%;"> Mr. Boyden "and a group of attorneys," are apparently promoting a resolution (H-52-76) which contains "three major objectives: (1) To take to the U.S. Courts the matter that the Navajo Tribe should pay the Hopi a certain amount of money for charging joint use traders fees and related fees on joint use area, (2) To take to the U.S. Courts the Navajo Tribe for damage to the land of the joint use area, and (3) The Hopi tribe will sue the Navajo for other related relief to which the Hopi Tribe is entitled on the joint use area." </span></p><p align="left"> <span style="font-size:130%;"> The letter concludes with the announcement that "Two new attorneys were hired to our ring of attorneys," namely Boyden's son, John, and Michael Hunter. But this happy family, whose firm represents "Utes, Paiutes, and other Zuni tribes," would not be complete without one more: "...these tribal attorneys are under the Congressional Act, which provides that they will be paid by the U.S.A." </span></p><p align="left"> <span style="font-size:130%;"> So the U.S. Government pays attorneys to help the Hopi sell out their birthright, fight their neighbors, the Navajo people (whose attorneys are probably paid to do the same to the Hopi), and to do this fighting in a court of U.S. law! How can the so-called Hopi of Bacabi Village and the Tribal Council be so gullible? Well, the Government would have them feel proud to be the "new leaders," tempt them with crumbs from the table of the great oil company and most of all, have them think the "old way" is dead. </span></p><p align="left"> <span style="font-size:130%;"> They work in this manner through the puppet Tribal Council because a true Hopi leader can never be paid to break that sacred vow upon which we were first allowed to hold this land. That vow is a real and binding agreement by which we may never lease it for oil profits. </span></p><p align="left"> <span style="font-size:130%;"> In effect the United States Government is telling us, "That's all nonsense! Forget the past! The land is all ours now!" They must have a good reason for wanting everyone to forget the fact that Hopi land has never been given up, even according to their own Law. "No war, no treaty," was the reason we traditional Hopi refused to fight. We also refuse to forget. </span></p><p align="left"> <span style="font-size:130%;"> But is this just another sad story? If we thought so, we would no longer do our part by continuing to live in the Hopi way, and continuing to speak out about these things. We have no powerful army, so it is only with the help of friends on this continent and throughout the world that we can be heard by those able to stop this attempt to replace our original leaders and cut us away from the land. </span></p><p align="left"> <span style="font-size:130%;"> So whether it's a sad story is up to you as well. </span></p><p align="center"> <span style="font-size:130%;"><b>Briefs</b> </span></p><p align="left"> <span style="font-size:130%;"> This summer the puppet press reported the eviction of two or three families from their low-cost housing by the Hopi Tribal Council. One of the eviction victims had a stroke because the family couldn't find a home, and the tribal council was powerless to help. What gives? Did they become unfaithful or did they serve their purposes? </span></p><p align="center"> <span style="font-size:130%;">* * * * * * * </span></p><p align="left"> <span style="font-size:130%;"> There has been a report that so-called Tribal Chairman Mr. Abbot Sekaquaptewa, passing as a chief of the Hopi Nation, visited South and Central American countries, with the purpose of what? To convert the natives into the progressive class system? Big rip-offs. </span></p><p align="center"> <span style="font-size:130%;">* * * * * * * </span></p><p align="left"> <span style="font-size:130%;"> Another report came our way. The puppet council had shut off the water to their faithfuls, the old Oraibi puppet residences, who have been getting water from the Council's tap. Reason? The tribal council now pays for the water, and it was their decision not share with their faithfuls, who now must carry water miles to their homes. The Council feared their bills would be too much, so in their September 16th editorial the puppet press complained that the federal government has failed to respond to their local needs. Are they now biting their big brother's hand that feeds them? Well, we told you so. Your big brother has raised you like a kind mother hen. Now you must go on your own and stop acting like a little kid. No ripping off. </span></p><p align="center"> <span style="font-size:130%;">* * * * * * *<br /><br /></span></p><hr style="font-size:8;"><p> </p><center><span style="font-size:130%;"><li><a href="http://www.jnanadana.org/hopi/techqua_ikachi_i.html">Return to Techqua Ikachi Index</a><p> </p></li><li><a href="http://www.jnanadana.org/hopi/techqua_ikachi.html">Return to Techqua Ikachi Home Page</a></li></span></center><p> </p><hr size="8"> <span style="font-size:130%;"> </span> <img src="http://www.jnanadana.org/hopi/techqua_wheel.c.gif" align="left" /> <span style="font-size:180%;">The shield symbol with its four<br />circles in four quadrants means:<br />"Together with all nations we<br />protect both land and life, and<br />hold the world in balance."</span>JUAN RAFAEL SANTOShttp://www.blogger.com/profile/01879890481260089196noreply@blogger.com0tag:blogger.com,1999:blog-33183376.post-8340837104730755782007-11-07T16:00:00.000-08:002007-11-09T01:49:52.627-08:00Techqua Ikachi #7: Spring and Summer Activities<center><img src="http://www.jnanadana.org/hopi/techqua.title.c.gif" /><br /><img src="http://www.jnanadana.org/hopi/issue_7_1.jpg" /></center><br /><p align="center"> <span style="font-size:130%;"><b>Issue Number 7<br /><br /></b></span></p><p align="center"> <span style="font-size:130%;"><b>Spring and Summer Activities</b> </span></p><p align="left"> <span style="font-size:130%;"> One can barely see the three figures moving about in the distance. The land is bare, dry and empty, as if no one could survive there. Not a speck of moisture is visible on the surface. One who expects green meadows would be disappointed. This is Hopi land. </span></p><p align="left"> <span style="font-size:130%;"> In this large sandy field, the three men are busy working, each with a planting stick, a bag of seeds and thoughts of food for tomorrow and winter months. (This past winter brought less snow, which Hopi depend on for spring moisture.) Planting could have been easier, but the wind and hot sun has dried up much of the moisture. So they must go down quite deep to place the seeds below the surface of wet soil. In our traditional way, each hopes and prays it will rain soon so the planting will be quicker and easier. As he works, the eldest softly hums encouragement and blessing to his seeds. Now and then he shyly glances westward where the rainclouds are building. </span></p><p align="left"> <span style="font-size:130%;"> A short distance west of them, another group is busy working, hurrying to complete their job before it rains. "Stop your rain songs, Joe, until we finish this job," yelled the foreman jokingly, trying hard to be heard above the earth-moving machine. This is the land the Hopi Tribal Council chairman fenced off for his own stock, even though this area is very dry; hardly anyone could call it grazing land. However, there could be wealth underneath, as was foretold in the prophesies, so it has been leased without traditional approval to the oil company for exploration. </span></p><p align="left"> <span style="font-size:130%;"> Suddenly a cloud burst--workers scramble for cover. IT lasted just a few minutes as puddles began to flow. "You should not have stopped me boss," mocked Joe, boastfully adding, "drumbeats and foot stomping aren't necessary to make rain so I can drink!" </span></p><p align="left"> <span style="font-size:130%;"> Outside the fence, the men are disappointed. In spite of traditionals' disapproval, and the blame of themselves and the dam builders, the dam was approved and built at the insisting of the Hopi Tribal Council chairman. The dam greatly disturbs our prayers. Perhaps it will rain much harder next time. These and other earth dams in Hopi land and elsewhere will break down and be a waste of time and money. </span></p><p align="left"> <span style="font-size:130%;"> So the time passes on into summer and men tend their plants like newly born infants. We will face all the challenges of nature, wind, animals, and insects, plus keep the weeds removed, or the soil will be sucked bone dry. </span></p><p align="left"> <span style="font-size:130%;"> Now is the time for Katchinas Ceremonial dances, for rain and blessings, for people's happiness. Clowns usually participate, not only filling the people with laughter, but also to imitate people's behavior, so they can correct their ways. This sacred drama is not understood by many. </span></p><p align="left"> <span style="font-size:130%;"> As the day nears its end, warrior katchinas of different characteristics signifying different races of people appear as clowns to check if there are any corruptions. Very near the end of the ceremony the clown chief will admit the wrongdoings and request that this be accepted as purification for his children by the warriors, who will return to whip and dowse the clowns with water. The clowns then have to sing and dance of their sins or wrong-doings, clowning in the opposite meaning while under the watchful eye of the warrior katchinas. Someday we too will have to do this as prophesied, and it will be up to the purifier what is to be done with those of us who have become traitors to our beliefs. We might have our ears boxed, or even lose our right to the land. </span></p><p align="center"> <span style="font-size:130%;"><b>Dollars or Beans?</b> </span></p><p align="left"> <span style="font-size:130%;"> During the past several months our tempo has increased. Both progressive and traditional factions have been seeking support wherever possible, one through promises of gain, the other through religious commitment, aware that the unrest and difficulties we experience means that somehow our duties are not being fulfilled in accordance with the Great Laws. We seek support and strength from the Great Spirit. </span></p><p align="left"> <span style="font-size:130%;"> Perhaps we need the help of little <i>Du-sun-hoe-me-gee</i>, "dirty mouse." We would have less worries if the "ruling class" would slow down on some of their ideas such as housing projects and adding other religions. These things look innocent enough at first, but most people are unaware that they are really ways to assimilate the Hopi by "painlessly" rubbing out his "Indian-ness." </span></p><p align="left"> <span style="font-size:130%;"> The effect these things would have on Hopi was already written on the walls before the landing at Plymouth Rock, so when the proposals for a housing project in Hotevilla and a Mormon church on nearby land were announced, we immediately opposed them. "You cannot build there! That's a sacred holding," we told them. </span></p><p align="left"> <span style="font-size:130%;"> "We still have to have a roof over our families and the wherewithal to feed them. But instead of growing corn and beans, we will be 'growing' dollars with which to keep the family together, as we have already begun doing," the progressive promoters cry. (<i>Qua'toqti</i>, July 1, '76) </span></p><p align="left"> <span style="font-size:130%;"> They have been seeking information to support their attempt to claim the land for this purpose, not from the traditional leaders who carefully hold the title handed down over many centuries, but from their "Bahanna Traditionalist" backers who were ripe and ready to confirm the favor. </span></p><p align="left"> <span style="font-size:130%;"> The following letters were written to HUD and LDS headquarters. No response has been received. </span></p><p align="left"> <span style="font-size:130%;">P.O. Box 54<br />Hotevilla Independent Village<br />Hotevilla, Arizona 86030<br />May 3, 1976 </span></p><p align="left"> <span style="font-size:130%;">Church of Jesus Christ of Latter-Day Saints<br />Office-hdqrs of L.D.S.<br />Salt Lake City, Utah </span></p><p align="left"> <span style="font-size:130%;">Dear Sirs:<br />We the religious leaders of Hopi land wish to write you directly concerning your members L.D.S. of 2nd and 3rd mesa, who proposed to a chapel between Old Oraibi and Hotevilla Village, headed by your member Mr. Wayne Sekaquaptewa brother to Hopi tribal chairman. </span></p><p align="left"> <span style="font-size:130%;"> Our representative and Mrs. Mina Lanza chief of Oraibi had lately has spoken with Mr. Sekqaquaptewa and told him not to expand the Mormon church further, the Traditional leaders does not want that. He did not put up any argument nor gave any promises to go along with the wishes of the leaders. </span></p><p align="left"> <span style="font-size:130%;"> But up till now there is show of persistence regardless who oppose to his desires. It seems unlike good Mormon who should be preaching good thoughts and keep peace among man, rather disturbing the good thoughts that is vital to good brotherhood. </span></p><p align="left"> <span style="font-size:130%;"> We are not against the churches but it is not right when our own converted brothers and sisters shows disrespect and persist getting their wants without asking, disregarding the sacred bindings that should be respected. </span></p><p align="left"> <span style="font-size:130%;"> Now looking back to our past, we know foreign religion is always is cause of break down in our ways of life, assimilating into foreign religion had destroyed much of our cultural and religious ceremonial value. What we have left of today we must preserve, with the help of your open mind and understanding this can be done. By adviceing Mr. Sekaquaptewa to halt the procedure, drop the whole idea so all will be well and peace, or we surely will regret that you will hear from us again. Thank You. </span></p><p align="left"> <span style="font-size:130%;">Yours Sincerely<br />Religious Leaders of Hotevilla Independent Village </span></p><p align="left"> <span style="font-size:130%;">cc<br />Mr. W. Sekaquaptewa<br />The concerned and supporters<br />for the Hopi cause. </span></p><p align="left"> <span style="font-size:130%;">P.O. Box 54<br />Hotevilla Independent Village<br />Hotevilla, Arizona 86030<br />May 3, 1976<br /></span></p><p align="left"> <span style="font-size:130%;">Mr. Robert VasQuez<br />H.U.D. Region 9<br />450 Golden Gate Ave.<br />San Francisco, Cal. 94122<br /></span></p><p align="left"> <span style="font-size:130%;">Dear Sir: </span></p><p align="left"> <span style="font-size:130%;"> We the Hopi Traditional Religious Leaders of Hotevilla Independent Village on behave our people will voice our protest against housing development on our land, outskirt of our village. </span></p><p align="left"> <span style="font-size:130%;"> At this time the situation is becoming disturbing and alarming because the way proceedings are being conducted, in forceable manner and the proposal not clearly interpreted to the people whether in future be beneficial or will have hampering effect. </span></p><p align="left"> <span style="font-size:130%;"> Our concern prompt us to write directly to your office, Housing Urban Development, hoping your office will understand and we trust that you will understand and see our rational ground or motives for our protesting before you proceed, best you come yourselves to see and hear first hand of the situation. </span></p><p align="left"> <span style="font-size:130%;"> Following our brief statements of grounds: (1) That Hotevilla was established for purpose of preserving the traditional ways of life. (2) That we are obligated to the Great Spirit's laws, a duties to take care and protect the land from destructionist. (3) That to protect our ways of life from abusiveness. (4) That project housing and lease is done without our consultation and knowledge. (5) That we are sovereign nation, never been conquered nor our rights taken away by any treaty. (6) That village of Bacabi whom the housing was to benefit will encroach upon our land without our consent. (7) That we are not dominated nor bound by new leadership so-called Hopi Tribal Council. We feel it is out of order to support the housing where they have no jurisdiction. </span></p><p align="left"> <span style="font-size:130%;"> In past cases tribal council has obstructed its own constitutions for wrongful purposes for their own gain. As an example in part the constitution states. sec. 3, "Each village shall decide for itself how it shall be organized. Until a village shall decide to organize in another manner, it shall be considered as being under the traditional Hopi organization and kikmongwi of such village shall be recognized as its leaders." </span></p><p align="left"> <span style="font-size:130%;"> Please consider all above statements carefully and please let us hear from you whether it will be suitable for us to meet and discuss the matters carefully in near future, for we take this as serious matter and must not be overlooked. Thank you. </span></p><p align="left"> <span style="font-size:130%;"> Sincerely Yours </span></p><p align="left"> <span style="font-size:130%;"> Religious Leaders of Hotevilla Independent Village </span></p><p align="left"> <span style="font-size:130%;">cc </span></p><p align="left"> <span style="font-size:130%;">supporters to Hopi cause </span></p><p align="center"> <span style="font-size:130%;"><b>Niman Ceremony</b> </span></p><p align="left"> <span style="font-size:130%;"> One mid-summer morning, the household was very active. Mother had been making "piki" bread and Grandpa and Father had gone to their Navajo friend to trade for mutton. Early that morning Mother started the fire in the pit oven to make the special pudding for the next day. By sun-up both men returned from the field for breakfast and while eating Grandpa complained about the rats and rabbits eating up all his corn and melon patch, doubtful if they would be able to get a meal from it. But it is Hopi way to respect Nature and not get ahead of it through boastful ways, rather accept what it has in store. After all, it may not be as bad as it sounds. </span></p><p align="left"> <span style="font-size:130%;"> Father and Grandpa spend most of the day until dawn the next day, smoking and praying in the Kiva. Early, before the sun rises, mother awakes the children, reminding them to be good as she heard the katchinas come while they were asleep. She washed their hair with yucca root. "We did not cry or make a fuss, did we mother!" This reminded her of how they disliked hair washing. "You acted very nice and I'm sure the Katchinas will recognize you with clean hair, and let's hope they have made you something as a gift. </span></p><p align="left"> <span style="font-size:130%;"> Shortly after sunrise, Katchinas enter the village plaza, arms full of toys and cornstalks, blending beautifully, a sight beyond description. Little boys and girls eagerly eyeing the most beautiful ones, as the youngest one exclaims to the oldest, "I bet the one at the end will be given to me," and he replies, "I bet you won't get any since you've been a bad boy lately." "But I helped Mother carry water yesterday and washed my hair," he answered tearfully. After a dance, gifts of katchina dolls and bows and arrows are given out to the lucky ones. </span></p><p align="left"> <span style="font-size:130%;"> Later at home the children and family admire the presents. The oldest "mana" did not get anything. Maybe later int eh day she would receive a gift, but this would be the last, for she was initiated last winter. "Mother, these few ears of corn are not enough for all of us," complained the children. "Perhaps you should take it in the back room along with some corn meal and pray to the corn to give birth, then go outside and pray to father sun. Don't come in until I tell you to," direct mother. Thus as if by magic, a few ears became enough for all including relatives, guests, and friends that will gather in reunion to honor the Niman (going home dance) and send all the Katchinas on a good journey until they return in mid-winter. </span></p><p align="left"> <span style="font-size:130%;"> At the end of the day they will be blessed with prayer feathers, in all directions, and be given the messages to take back home. They were told not to wait long, but return int he form of rain, for the land and all living things are thirsty. So ended the Katchina Ceremonial for the summer. A few moments we are sad and silent as though we lost our last beloved friend forever. But we know they will return. </span></p><p align="center"> <span style="font-size:130%;"><b>Housing Programs Destroy Self-Determination</b> </span></p><p align="left"> <span style="font-size:130%;"> A close examination into low cost housing for Indian Tribes, based on experience in Hopi and other nations, reveals nothing worthy of praise. Mostly we find expressions of grief and resentment, fears of meeting the coming monthly bills on the house, and the difficulty of keeping a job according to the white man's system. Of course, flattering remarks are often made about the creature comforts, such as having a waterhole at your fingertips or being able to answer the call of nature in comfort. We envy such an easy life, but the Indians who have gone through the mill have sad stories to tell. Manhattan, which we have heard was bought for a few trinkets, is not very attractive to us now. We have heard that the same terrible life will come to the Hopis who are blindly induced by this so-called "Tribal Council" into accepting new housing.</span></p><p> </p><center><span style="font-size:130%;"><img src="http://www.jnanadana.org/hopi/issue_7_2.jpg" /></span></center><p> </p><p align="left"> <span style="font-size:130%;"> Many who have accepted such housing, in hope of the rewards of progress, have become trapped by the strange system of upkeep and continual expenses. They have lost their homes and their land through increased assessments they have not planned on. Most important, their tradition and culture is being ruined. Once-happy communities have been scattered out to the cities and towns, homes broken, deprived of many things they wanted to have. The "rights" supposedly theirs as wards of the government have only brought heavier obligations. They're told to stand "on their own feet." The word for this is <i>termination</i>. </span></p><p align="left"> <span style="font-size:130%;"> It is very plain to us that we would rather be allowed to stand "on our own feet," as we have for ages, rather than be dragged off our feet by this system. We may not be safe from this approaching monster, but we must heed the lesson of experience. </span></p><p align="left"> <span style="font-size:130%;"> It was foretold that Washington, D.C. would have all the tools necessary to settle our right to exclusive use of Hopi land for those who wished to live by the Great Laws without interference. But it was also prophesied that this person of white skin who would come among us might gather us under his wings, feed us and take care of us like a mother hen, only because he sees something underneath us which he wants to get. Then when we grow big enough to suit his purpose he would adopt us into his fold, and thereafter we would support him as his servants. We must certainly not allow ourselves to become his adopted servants in this way. </span></p><p align="left"> <span style="font-size:130%;"> We must not experiment with his system within our own land. In order to remain safe our land must be protected so that those who wish to experiment may do so outside, and learn which life is best. Then they will be able to return when they have discovered the truth. If we sell out our own land, we shall have nowhere to return. The Prophecy foretells that Bahanna (the whiteman) would be very persistent, and eventually might force his ways upon us, but should he reconsider and correct his mistakes, he would then decide who will pay and who will not pay. </span></p><p align="left"> <span style="font-size:130%;"> The progressive faction accuses us of withholding the good things, of keeping our children from a better future, by which they mean the advantages of modern conveniences. They are enticed by gadgets run by electricity and public water for household needs. These things would be good i one could get them freely without danger of involvement in obligations that will later be regretted. Certainly these things seem to promise a nice future for our children, but our knowledge as well as the clear voice of experience in the modern world, teach us the danger of allowing our life to be controlled by outside interests. A person's life too easily becomes ruled by his pocketbook, and by foreign rules, even by jail. </span></p><p align="left"> <span style="font-size:130%;"> Our readers far and near understand this, and we are grateful for the encouragement we receive in support of our way of life which no amount of money could possibly buy. We have our own land free from foreign taxation, certainly a good future for our children! We have no need to pay rent or bills except by individual choice. We now how to run a happy community without allowing what they call "law and order" into our village. It is not that we claim to be perfect, but we know it is possible for one to correct himself as he becomes older and wiser. That too is a wonderful future, for it does not darken the character of those who choose to fit into our society and respect the Great Spirit's instructions. Yes, there are many good things we are trying to preserve for the future of our children. The best of this is what "progress" wants to destroy. </span></p><p align="left"> <span style="font-size:130%;"> We regret very much that we find it necessary always to accuse the United States Government for the wrongs done to us. We would not have to point our fingers at Washington if only they would correct these wrongs. </span></p><p align="left"> <span style="font-size:130%;"> When a Hopi says, "I want the best of everything for my children and those to come," he means, "I want this land for my children, for it can last forever. I want for my children the best food which the land can offer. I want health and happiness for my children and the best life which the land will provide. But I will not force my culture and religion on others, though we have survived for thousands of years, and know our ways must be good."<br /><br /></span></p><hr style="font-size:8;"><p> </p><center><span style="font-size:130%;"><li><a href="http://www.jnanadana.org/hopi/techqua_ikachi_i.html">Return to Techqua Ikachi Index</a><p> </p></li><li><a href="http://www.jnanadana.org/hopi/techqua_ikachi.html">Return to Techqua Ikachi Home Page</a></li></span></center><p> </p><hr size="8"> <span style="font-size:130%;"> </span> <img src="http://www.jnanadana.org/hopi/techqua_wheel.c.gif" align="left" /> <span style="font-size:180%;">The shield symbol with its four<br />circles in four quadrants means:<br />"Together with all nations we<br />protect both land and life, and<br />hold the world in balance."</span>JUAN RAFAEL SANTOShttp://www.blogger.com/profile/01879890481260089196noreply@blogger.com0tag:blogger.com,1999:blog-33183376.post-82794242467398767612007-11-07T15:50:00.000-08:002007-11-09T01:48:43.991-08:00Techqua Ikachi #6: Spring Ceremonies<center><img src="http://www.jnanadana.org/hopi/techqua.title.c.gif" /><br /><img src="http://www.jnanadana.org/hopi/issue_6_1.jpg" /></center><br /><p align="center"> <span style="font-size:130%;"><b>Issue Number 6<br /><br /></b></span></p><p align="center"> <span style="font-size:130%;"><b>Spring Ceremonies</b> </span></p><p align="left"> <span style="font-size:130%;"> One warm sunny day after lunch, everyone in grandpa's household was resting, grandpa lying against the wall on a sheepskin, father sitting by the door repairing his torn moccasin, mother and Malo lazily clearing up the noonday dishes. The children were out playing. Now and then there was a little idle talk, but each person was mostly wrapped up in his own thoughts. </span></p><p align="left"> <span style="font-size:130%;"> Grandpa saw himself making a windbreaker in his field, thinking that in a couple of days the job would be done. Visions of big melons and corn, which he hoped would be ready in time for the <i>Niman Katchina</i> ceremonial in summer, were already there in his thoughts. "If it rains..." </span></p><p align="left"> <span style="font-size:130%;"> Father was thinking of all the things to be done in the kiva and hoping that they would get finished, the wedding robes and sashes which he and the men were weaving for almost five days. If his prediction is right, they should be finished in a couple of days. The bride will go back to her house about that time. He will then look over his fields to see if anything has to be done before planting time. "It won't be long before my oldest son finds someone to wed, if he hasn't already," the thought gives him a shiver as he imagines one night hearing someone's mother announcing her daughter from the doorway. </span></p><p align="left"> <span style="font-size:130%;"> Mother was thinking of too many things. She and a group of women are weaving baskets, but she must let that go for a while for she heard that there would be another wedding. She must get the corn grinding done to help out her relations, so they will help when her own older daughter gets married, which won't be very long. Growing up comes mighty fast! She also thinks of her younger ones, and the meals for tonight and the next morning. She has heard that a woman's work never ends. </span></p><p align="left"> <span style="font-size:130%;"> Suddenly there was a commotion and yelling outside. Father and grandpa look toward each other and nod knowingly about the secret they have kept to themselves. "Grandpa! Father! Mother!" the children yell bursting through the door, "Katchinas with long yucca whips are coming into the village," cried the older child. "Are they coming to whip us?" asked the smaller one. "No, they come as friends," father replies calmly. "They might have remembered you as good boys and brought you gifts," added Grandpa, "better run over to the plaza where you can be seen." </span></p><p align="left"> <span style="font-size:130%;"> Yes, today is the day of challenge, a test whether we are in shape, and have the strength to out-distance these katchinas in a race of a hundred yards or more. Those who are sure of their ability to run may challenge them, because these katchinas are in shape and ready for this event. In the first round they are allowed to use their whips, which will then be taken away by the Katchina Father, depending on how he feels. Thereafter each racer must catch his challenger around the waist after he overtakes him. </span></p><p align="left"> <span style="font-size:130%;"> They came in different representations, but the most feared are the one who rips y our clothes off, the one who clips h air from your head, and the one that feeds you hot chili pepper. There is also one that feeds you animal droppings. But the ones especially feared by men are the <i>kokopell manas</i>, or "sexy girls." When caught by them and once laid, it is very hard to get away, unless your aunts come to the rescue and drag them off of you. Just the same it causes great excitement and fun for the women. </span></p><p align="left"> <span style="font-size:130%;"> Strings of corn and tamales, <i>sho-me-vicki</i>, are placed at the starting point. Each challenger gets his reward from these, and most of them are given to the children as gifts. The children are half hidden under their mothers' shawls, all the time in fear, hoping the <i>kokopell mana</i> will not see them and attack them as with the older boys and men. </span></p><p align="left"> <span style="font-size:130%;"> "Mother, where is our big brother? He should have been here to get those prizes!" The smaller child boasted, "Our brother can run faster than anybody!" "He went herding sheep this morning and won't be back until later," she answered, to cover up for the older brother who is participating as a katchina. </span></p><p align="left"> <span style="font-size:130%;"> Thus another event passes so that the spirit of life will be strong, bringing blessings for the coming spring. Our life was filled with such ceremonies not long ago, but today fast feet are being replaced with fast moving wheels. Our wonderful life will be restored only when we learn that wheels are dangerous to our health. </span></p><p align="center"> <span style="font-size:130%;"><b>In the Words of Dan Katchongva...</b> </span></p><p align="left"> <span style="font-size:130%;"> "It was when I was just reaching manhood that the long road of iron came together between Winslow and Flagstaff." Dan Katchongva often recalled the great occasion in 1881, when the Santa Fe Railway joined East and West about 50 miles south of Oraibi. "At that time the air was so clear that you could see it all the way from Oraibi, where I was raised. Some days we could actually see the machines move in the distance. Perhaps our eyes were better at that early age." </span></p><p align="left"> <span style="font-size:130%;"> Katchongva belongs to the Sun Clan, which took over the chieftaincy of Hotevilla after Pongyayouma of the Fir Clan neglected his duties and left the village. (See Techqua Ikachi No. 5). He is the son of Yukiuma, the chief who founded Hotevilla in 1906, and served as a spokesman and advisor up to the time he became chief. </span></p><p align="left"> <span style="font-size:130%;"> "When I was growing up there was not much trouble," he would tell us. "What you see around Oraibi has changed a great deal! Down there to the southeast, that wash used to be flat with many cornfields, belonging to many clans. We had heavy rain, but there were no deep arroyos like you see now, for we could control it with our sacred knowledge, so the flooding waters would spread evenly throughout the fields. But we were upset and angered when our own people in Oraibi turned against us by choosing the white man's ways and evicting us from the village. We delivered our <i>pahos</i> and digging stick to the water spirits and commanded that deep wash to be formed, so the waters coming from above would be useless to those who disregarded the Spirit's laws. There was also sand down below Oraibi which is no longer there. With our sacred knowledge we took a handful of sand to Hotevilla when we moved, to make the land richer, so we would have plenty of food." Such statements must seem unbelievable to people who have never experienced this type of power. </span></p><p align="left"> <span style="font-size:130%;"> "I was young and strong when we had the clash between the 'hostiles' and the 'friendlies' in Oraibi." (The United States Government and the missionaries called the faithful Hopi "hostiles." Only later did we learn the true meaning of that word. "I was full of vigor, and felt no one could throw me. But when the factionalism erupted I was stormed by four or five men, each to one limb, and another jumped into my midsection and knocked me unconscious. That convinced me that I was not so tough after all." </span></p><p align="left"> <span style="font-size:130%;"> Thus Dan Katchongva recalls his involvement in the famous split in Oraibi, out of which Hotevilla was founded as a sanctuary for the Hopi way of life. He was involved continually in countless efforts to protect our right to live according to the Great Spirit's instructions. </span></p><p align="left"> <span style="font-size:130%;"> Not long after we moved to Hotevilla, Government troops came and marched us, men, women, and children, to a place six miles below Oraibi and tried to get us to sign an agreement to join the Government Agency's flock, and be spared from further harassment. We refused, an the men were marched over thirty miles to Keams Canyon. </span></p><p> </p><center><span style="font-size:130%;"><img src="http://www.jnanadana.org/hopi/issue_6_2.jpg" /></span></center><p><span style="font-size:130%;">"There we were shackled and chained together, starved and forced to work to build walls and roads," Dan recalls. "I and many of the followers of Yukiuma did not weaken in spite of all we were put through to break our spirit. If they had shot us all then, they would have no obstacle crossing their road to riches, but for some reason they didn't." </span></p><p align="left"> <span style="font-size:130%;"> Katchongva withstood the trials along with the rest of us, and later emerged to take over the duties abandoned by Pongyayouma. As Yukiuma's son, he became the natural successor. "I have protested against the hindrances to our ways of life for years, but the more I reject, the bigger the offers get. Some people think I am a crazy teller of fairy tales and doomsday stories. Since I became recognized as the leader of Hotevilla village, I have met many times with those who want to better our ways with material things, some who say we must meet such offers halfway, and those who agree that I must refuse entirely. I think the ones who refuse entirely are right, because they have experienced our struggle. Those still living through it are having a hard time, and will probably continue to as long as they live. </span></p><p align="left"> <span style="font-size:130%;"> "Some day all of my story will be written down after I pass on. It will be long if written in detail. I have lived to journey to Washington, D.C. at least two times, and to the 'house of glass,' and on all occasions I found eyes and ears closed. Mouths were too tight to let out anything positive. I have lived to see and ride on the 'road in the sky,' the 'moving house of iron,' and the horseless carriage. I was fortunate enough to speak to many people through the 'cobwebs,' and through space as well, as our old leaders had predicted, to reach people with my message. </span></p><p align="left"> <span style="font-size:130%;"> "I have lived to wear, and wear out, many pieces of white man's clothing, and eat many of his fine foods. I am getting old and will pass on someday. It makes me sad to think I may not get to meet our True White Brother in person, but it is prophesied that just two or three righteous persons will be plenty to fulfill his mission. Even one truly righteous would be able to do it." </span></p><p align="left"> <span style="font-size:130%;"> Katchongva passed on in February, 1972. Unlike his father, Yukiuma, he didn't get to shake hands with the President in the White House. But in the late '50's, when he was in Washington to attempt communication with U.S. Government, the Commissioner of Indian Affairs, himself of native ancestry, asked him why he wore a white man's coat and rode in a white man's car, if he refused to support the white man's schools and way of life. Katchongva replied, "I have heard these words from traitor Hopi, but I never expected to hear them from you!" The Commissioner blushed and hid his face. </span></p><p align="left"> <span style="font-size:130%;"> What Katchongva stood for is hard for anyone to face while trying to go the other way. That is why every attempt is made to discredit his authority, even today. But he saw, just as clearly as his father did, the grief and confusion that would strike Hopi soon after a few of the Government's tempting offers were accepted. He knew very well the tragedy that would befall our future generations once we sacrificed our land and our self-determination for a few handouts. </span></p><p align="left"> <span style="font-size:130%;"> Following the example of Dan Katchongva, his father Yukiuma, and many other dedicated traditional leaders of today and of centuries long past, the <i>true</i> Hopi would rather die than see their children obliged to serve a dangerous system beyond their control. </span></p><p align="center"> <span style="font-size:130%;"><b>The Attack on Traditional Authority</b> </span></p><p align="left"> <span style="font-size:130%;"> We gathered the following information from a newsletter issued by Bacabi Village this March, to which we add our opinion. </span></p><p align="left"> <span style="font-size:130%;"> The biggest item of the discussion was the water/sewer project at Shungopavi Village, which has been stopped by the Kikmongwi, Claude Kewanyawma, and some of his followers. Kewanyawma says that the water/sewer project was not approved by him, and that a group led by Alford Joshvaem and Fred Kaboti had no authority to go into an agreement with the Indian Health Service. So this group, the Village Committee of Shungopavi, then asked the Tribal Council to go into the agreement with the Indian Health Services on their behalf. </span></p><p align="left"> <span style="font-size:130%;"> This shows that the puppet committee will do almost anything on their own, desperately trying to get what they want, even if it means denouncing the authority of the Kikmongwi, the village doctrine and the great laws of the Great Spirit. </span></p><p align="left"> <span style="font-size:130%;"> The newsletter continues to report that several important questions were raised, including how much authority the Kikmongwi has under the present "Hopi Constitution." It was argued that the Tribal Council is the governing body for the whole tribe, and that the individual village has little or no power. </span></p><p align="left"> <span style="font-size:130%;"> This is completely wrong. The Tribal Council is not the governing body for the whole tribe, as we have pointed out many times. This is no doubt a scheme by which to combat our true leaders' refusal to allow a takeover. Traditional authority, as we still practice it, is the most perfect form of government to be found anywhere in the world. The belittling of our religious leaders as "illiterate" cannot change this. </span></p><p align="left"> <span style="font-size:130%;"> The article further points out that the chairman believes that if this issue reached the courts, it would be decided in favor of the Tribal Council. The chairman claims that if the Tribal Council were to enter an agreement on behalf of the "Village Committee" of Shungopavi, it would signify that any group from any village could work through the council without going through the proper local authorities. In the case of Bacabi, for example, even the progressive "governor" and his "Board of Directors" would be bypassed. The Tribal Council agreed that representatives of the Indian Health Service, Richard Gruitt and John Martin, redraft the agreement for presentation at a later date. </span></p><p align="left"> <span style="font-size:130%;"> The real issue is village sovereignty. By long established tradition each Hopi Village governs itself,a nd the traditional village leaders represent this authority. The "Tribal Council," which the United States has forced on us, seeks to destroy our traditional system, regardless of the fact that its own constitution guarantees the right of a village to govern itself in the traditional way. </span></p><p align="center"> <span style="font-size:130%;"><b>Mormon Church Requests Land Tract</b> </span></p><p align="left"> <span style="font-size:130%;"> Wayne Sekaquaptewa, brother of the puppet council chairman, and president of the Oraibi branch of the Church of Jesus Christ of the latter Day Saints, announced in Qua'toqti (March 11, 1976) that members of the LDS Church on Second and Third Mesas have petitioned the Hopi Tribal Council on February 5th, for a 99-year lease on five acres of land about one mile north of Old Oraibi. The Church intends to construct a chapel and other facilities with a kitchen and classroom and special features for the preparation of Hopi food, such as oven pits and a piki house. The remaining land would be used for additional buildings as the membership expands. </span></p><p align="left"> <span style="font-size:130%;"> It has been our experience throughout recent history that Bahanna (white-man) missionaries are always at the root of our problems. The younger generation would have a greater understanding and trust in their own teachings, and our way of life would not be disintegrating as it is today, if these missionaries had not been so persistent in their efforts to convert us to their beliefs. Perhaps our attitude towards the Mormon Church would be less bitter if their conduct toward Hopi traditional-thinking people had been less excessive. </span></p><p align="left"> <span style="font-size:130%;">Any average person can easily see that it is wrong for them to construct their temples here without consulting the rightful people. That land might not appear to be in use now, but this area is already bound for a sacred purpose. There are many shrines, some of which have already been destroyed by road construction. </span></p><p align="left"> <span style="font-size:130%;"> We look at this with suspicion. The establishment of this indoctrination facility, and the methods by which the land is being obtained, could be part of an attempt by the Mormon Church to take over all of our land. It is a fact that many key posts are occupied by Mormons, including the two Tribal Council attorneys from Salt Lake City. </span></p><p align="left"> <span style="font-size:130%;"> It is very sad that the Mormons must disregard our rightful leaders to get what they want. It is clear that they follow this course knowing that they can get the land without question from none other than their own kind, working with young Hopi who have no spiritual or earthly foundation, and have lately been brought to power by outsiders. </span></p><p align="left"> <span style="font-size:130%;"> Upon hearing the proposal, Mina Lanza, Kikmongwi of Oraibi, and Sewemanewa, a religious leader of Hotevilla, went straight to Wayne Sekaquaptewa's office, since they knew that he would not come before the traditional leaders when invited. They both gave him a tongue lashing, but it was as if they were talking to a dead stump. </span></p><p align="left"> <span style="font-size:130%;"> "You listen to me carefully," began Mina. "I have come clear over here to look right in your eyes and speak to you. You must lack respect by not coming to us for proper approval to build your church between my village and Hotevilla. You know very well that the Tribal council does not own that land. Who gave it to them? On what authority? We Traditional Leaders and people desire no church on our land in that area. Please heed what we say to you here today. Do not intrude upon our land with your church." </span></p><p align="left"> <span style="font-size:130%;"> Sewemanewa added, "We are closely related brothers. I have spoken to our brother Abbott (the Tribal Council Chairman) several times. Ever since you and your whole family became the ruling class, you do as you please, regardless whether it is right or wrong. You are breaking up and dividing the whole Hopi Nation. One day you will come to the dead end with your faithful followers. It may not be good, so I warn you both to be prepared for the consequences. We do not want that church there, and we mean it." </span></p><p align="left"> <span style="font-size:130%;"> More words were spoken, although Wayne did not challenge them, but promised to let them know the outcome of the proposal. </span></p><p align="center"> <span style="font-size:130%;"><b>Shungopavi Sellout and Coverup</b> </span></p><p align="left"> <span style="font-size:130%;"> We feel obliged to comment on a very confusing article in Qua'toqti, the weekly newspaper of the "puppet" Hopi who have abandoned their tradition. The April 29 issue ran an article which quoted "leaders" in Shungopavi who claimed that the priesthood in that village is "jeopardized by corruption." This statement would be music to our ears if it were not from the mouth of "Bahanna Traditionalists," who in fact have abandoned their religious purpose. </span></p><p align="left"> <span style="font-size:130%;"> We regret that we must intervene and defend our traditional brothers in Shungopavi. We've known all along that one day our old songs would become very popular, and our pattern of life would once again be regarded as very beautiful, yet we would have to beware of the danger hidden beneath this show of "tradition." </span></p><p align="left"> <span style="font-size:130%;"> The article stressed that several religious leaders were dissatisfied with the political affairs of the Kikmongwi (chief) of the village, Claude Kewanyawma, claiming that his actions are not in harmony with his responsibility for the "welfare" of the village, and that "tradition" obliges them to reveal the "confusion" now threatening their "religious" way of life. </span></p><p align="left"> <span style="font-size:130%;"> It went on to say that serious consideration was taken to inform the people of Shungopavi of the "unfortunate situation," and that the Kikmongwi has become involved with "outsiders" and Hopi from other villages who were breaking down the "ancient custom" for some selfish political purpose. </span></p><p align="left"> <span style="font-size:130%;"> In reality the "puppet" Hopi who make these claims are not defending Hopi tradition, though they would like it to look that way! They smear the Kikmongwi because he has taken a stand in opposition to a housing project which is indeed the work of <i>outsiders breaking down the ancient customs</i>. </span></p><p align="left"> <span style="font-size:130%;"> They claim to act from religious obligation, but they would not dare tell the truth, that the Kikmongwi is bound to defend the right of his villagers to own their land in common without allowing it to be leased or sold to the United States. </span></p><p align="left"> <span style="font-size:130%;"> These so-called Hopi are only looking for hand-outs. The Kikmongwi and the true Hopi in Shungopavi know it is best to survive in freedom as our ancestors have, by their own hands. All true Hopi deeply oppose handouts such as housing, sewers, water and power lines, because we want to remain farmers of the land, not puppets looking for a job. This is what is meant by following the Great Spirit's instructions. </span></p><p align="left"> <span style="font-size:130%;"> It suits the purpose of these seekers of handouts to make it appear that outside "radicals" are interfering and corrupting the religious structure, but it's the other way around. </span></p><p align="left"> <span style="font-size:130%;"> Chief Kewanyawma has appealed to the Secretary of the Interior of the United States to review the decision of the so-called Hopi Tribal Council by which land below Second Mesa is now being developed for a HUD housing project. The houses are nearly completed, yet there are at least ten grounds on which this appeal is being made, mostly violations of the constitution under which the Council is required to operate. </span></p><p align="left"> <span style="font-size:130%;"> If the Secretary should recognize the illegality of the lease, by some change of heart, it might make Watergate look like child's play in Hopiland. </span></p><p align="left"> <span style="font-size:130%;"> The article fails to mention that these supposedly Hopi religious leaders are not Hopi, but Mormon! What else could they be, considering the fact that they prefer to follow the Mormon chairman of the Tribal Council rather than their traditional chief! </span></p><p align="left"> <span style="font-size:130%;"> As we have said before, the Bahanna road is no path of roses. This is proven again and again by hard experience. It looks nice at first, as the "progressive" Hopi start to accept the handouts, but any Bahanna will tell you the road never ends. The bills keep coming, and they can't be paid with corn. That means giving up the Hopi life and looking for a white man's job. The word "unemployment"meant nothing to us before such government programs were introduced. </span></p><p align="left"> <span style="font-size:130%;"> In spite of experience, the "progressives" say "We know we have to deal with the present way of life for our children's sake." Their selfish motive keeps them from admitting that with these words they are selling their children's birthright.<br /><br /></span></p><hr style="font-size:8;"><p> </p><center><span style="font-size:130%;"><li><a href="http://www.jnanadana.org/hopi/techqua_ikachi_i.html">Return to Techqua Ikachi Index</a><p> </p></li><li><a href="http://www.jnanadana.org/hopi/techqua_ikachi.html">Return to Techqua Ikachi Home Page</a></li></span></center><p> </p><hr size="8"> <span style="font-size:130%;"> </span> <img src="http://www.jnanadana.org/hopi/techqua_wheel.c.gif" align="left" /> <span style="font-size:180%;">The shield symbol with its four<br />circles in four quadrants means:<br />"Together with all nations we<br />protect both land and life, and<br />hold the world in balance."</span>JUAN RAFAEL SANTOShttp://www.blogger.com/profile/01879890481260089196noreply@blogger.com0tag:blogger.com,1999:blog-33183376.post-64868747686443399662007-11-07T15:46:00.000-08:002007-11-09T01:47:41.960-08:00Techqua Ikachi #5: Pamuya & Powamuya<center><img src="http://www.jnanadana.org/hopi/techqua.title.c.gif" /><br /><img src="http://www.jnanadana.org/hopi/issue_5_1.jpg" /></center><br /><p align="center"> <span style="font-size:130%;"><b>Issue Number 5<br /><br /></b></span></p><p align="center"> <span style="font-size:130%;"><b>Pamuya & Powamuya</b> </span></p><p align="left"> <span style="font-size:130%;"> In our last issue we left you wondering what would take place with our excited and anxious children and our friendly kachinas. Just as our Grandpa said, drums could be heard throughout the kivas. It has been seven months since our friends the kachinas left to their underground resting place for the winter. Now familiar sounds cause much excitement among both children and grown-ups. This is also a month of togetherness, the right time not only for boys and girls but also for grown-ups to dance and have a good time. All of this activity has a meaning and a purpose. </span></p><p align="left"> <span style="font-size:130%;"> Early one cold morning, Grandpa came home for breakfast from the kiva, where he had spent most of his time smoking and praying with is not heeded today, and much damage has been done.) </span></p><p align="left"> <span style="font-size:130%;"> One of our little children took part in the Buffalo Dance from her Uncle's kiva. it was her first time and she enjoyed it. She need not fear for she is yet so pure that hardly anything could pierce her heart. </span></p><p align="left"> <span style="font-size:130%;"> Po-wa-mu-ya, the purification month (February), has many activities and many special meanings. Entering into the new moon a sacred ritual is performed to purify all life on Earth. The evil elements we have accumulated over the past months must be washed away in order that we may blend with nature. We must be free from contamination to <b>emerge</b> from the earth mother in colorful <b>beauty</b>, glorifying and creating harmony for her and all her children. </span></p><p align="left"> <span style="font-size:130%;"> It is also a month of initiation for the children who have come of age. They are introduced into membership in a higher order, the second stage of life following the birth ritual with which they came into the world. This is regarded as a very sacred ceremony. Those who abide by it respectfully can learn much about the Hopi way of life, through its functions and the power it holds. </span></p><p align="left"> <span style="font-size:130%;"> Colorful gifts are given to the children with the fresh green plants, symbolizing the introduction of the first fresh nourishment. Right at sunrise, katchinas come out of all the kivas (ceremonial chambers) to bring gifts to all the houses. Katchina dolls, rattles, and woven plaques for the girls, bows, arrows, and rattles for the boys, and maybe balls and sticks later in the day when the katchinas come to entertain the people. each of the toys is designed with special meanings. </span></p><p align="left"> <span style="font-size:130%;"> That night will be a sleepless one. The men in the kiva will smoke and pray for the success of the coming year. After midnight, dances will commence until dawn, symbolizing the passage from new to old, or from creation to the fulfillment of life. But it would take many pages to tell all of the symbolism, so let's return to our children. </span></p><p align="left"> <span style="font-size:130%;"> As usual grandpa returns from the kiva early one morning for breakfast. Smiling, he tells the children, "Get up! Get up! Go outside and look! It must be spring already, for I just saw doo-gots-ka (small black bird) walking eastward wearing green moccasins, announcing that it's time for planting!" </span></p><p align="left"> <span style="font-size:130%;"> "Where? Which way?' They got up quickly and rushed toward the door, rubbing their eyes. "Down the street a ways! If you hurry you may be able to catch up with it and see it going by the next kiva," he replied with a smile, knowing they would never find the bird with green moccasins. This is a code message used to get around the children's prying ears with a hint that man must now prepare for spring. </span></p><p align="left"> <span style="font-size:130%;"> Seeds must be sprouted in the kiva, and in about sixteen days the main ceremony will be at hand. While the children are out looking, grandpa discusses the possibility of initiation with their father and mother. Grandpa informs them that this year there will be no regular ritual, but possibly a short form will take place. Mother hints that maybe the oldest daughter, Mano, should be included, for she has been getting curious lately, asking things she is not supposed to ask. </span></p><p align="left"> <span style="font-size:130%;"> By this time the children rushed back indoors, shivering and excited. "Grandpa," yells the smallest, "we've seen it! It was flying far off down the canyon." "Innocent liar," grandpa thinks to himself. </span></p><p align="left"> <span style="font-size:130%;"> After dinner the katchina mother comes out again, going from kiva to kiva with her crowd of children growing larger all the time. They each bring gifts, dolls, bows and arrows, some have balls and sticks to give to little boys. </span></p><p align="left"> <span style="font-size:130%;"> Later in the afternoon Mano's godmother came to prepare her for the initiation. The children would soon gather at a certain kiva. Her godfather would come for her when it was time. They dressed her in a black hand-woven dress, red, green and black belt around her waist, and a cape of red, white, and black, but no shoes. </span></p><p align="left"> <span style="font-size:130%;"> Mano was fearful, but her godmother encouraged her, telling her not to be afraid, for it would not hurt her as much as the boys who would be naked. </span></p><p align="left"> <span style="font-size:130%;"> Her little brothers would make remarks that were not so funny now that she felt so anxious. It was a relief when her godfather finally came for her. </span></p><p align="left"> <span style="font-size:130%;"> She followed him proudly into the kiva where the children of age were already gathered to wait for the whippers. Visitors and parents also waited outside the kiva. "Mother," whispered two little boys huddling under their Mother's shawl, "they are coming closer to the kiva where our sister is. Will they hurt her much?" "She's got a dress on, it won't hurt much," she reassures them. </span></p><p align="left"> <span style="font-size:130%;"> It took some time for all the katchinas to enter the kiva, for there were many. All of a sudden they heard screams and yells mixed with the voices and sounds of the katchinas. After a while the screams stopped and the katchinas came out, pleased that they had fulfilled the task of bringing new members into the fold. </span></p><p align="left"> <span style="font-size:130%;"> The children who are not initiated will not be permitted to witness the dances tonight. The new initiates will occupy special places in the kiva under the watchful eyes of their godmother, and from midnight until dawn they will watch the mystical drama unfold before them. Then they will return to the houses of their godmothers where their hair will be washed and they will each be blessed and given a new name. Thus they become full-fledged Hopi. </span></p><p align="left"> <span style="font-size:130%;"> There will follow activities such as ball games, games with bow and arrow, and stone races by men and boys from each kiva, not just for competition, but for their symbolic significance. In our next issue we will bring you some traces of this.<br /></span></p><center><span style="font-size:130%;"><img src="http://www.jnanadana.org/hopi/issue_5_2.jpg" /><br />Beans will soon grow in fields of sand...</span></center><span style="font-size:130%;"><br /></span><p align="center"> <span style="font-size:130%;"><b>Letters</b> </span></p><p align="center"> <span style="font-size:130%;">World Council of Churches Supports </span></p><p align="center"> <span style="font-size:130%;">Traditional Native Religion </span></p><p align="left"> <span style="font-size:130%;"> This may be bad news for the devil but it brings out the brighter side. We received a letter telling us that the last assembly of the World Council of Churches in Geneva and in Nairobi agreed upon a resolution to support the vested original rights of the North American Indian in general, and to make a study about the very problem of the "traditionals." Support will be given to groups or organizations of white people known to be in strong support of the traditional native nations. </span></p><p align="left"> <span style="font-size:130%;"> We wonder whether we are dreaming. Could this mean us? We like to take for granted that we are not a forgotten race, but we are weary of our surroundings after a full century of unending interference. But we must not forget that this is a purification month (Powamuwa) and that everything has been purified, land and life, the unseen above and below, the whole earth is glorified. This may be a good omen. </span></p><p align="center"> <span style="font-size:130%;">GOVERNMENT SUBSCRIBES TO TECHQUA IKACHI </span></p><p align="left"> <span style="font-size:130%;"> Techqua Ikachi has also received an inspiring letter from none other than our old enemy the U.S. Department of the Interior, asking for our subscription rates in order to receive our publication on a regular basis: "Thank you very much for sending a complimentary copy of your publication, I found it extremely interesting and informative. And it does an excellent job of providing the understanding and knowledge which we are seeking in order to more effectively deal with the Indian nations." </span></p><p align="left"> <span style="font-size:130%;"> We have gladly included the U.S. Department of the Interior on our mailing list free of charge, so long as our publication exists. </span></p><p align="left"> <span style="font-size:130%;"> We thank the unseen and the people by whom our message is shared. We pray that this will benefit all people. </span></p><p align="left"> <span style="font-size:130%;"> Our prophecies foretell that one day we will recover our senses and find that some vital element is amiss. We will retrace our steps with some fear, not bearing to look back. So we will go forward, backward, forward and backward, our decisions uncertain. This is happening today in Hopi land, as it is happening in the rest of the world. </span></p><p align="center"> <span style="font-size:130%;"><b>Housing Threatens Hopi Life</b> </span></p><p align="center"> <span style="font-size:130%;">ELDER ASSAULTED, U.S. GOVERNMENT ALERTED </span></p><p align="left"> <span style="font-size:130%;"> The Hopi villages are religious farming communities, each with its own independent leadership established in a very careful way according to their ancient tradition. </span></p><p align="left"> <span style="font-size:130%;"> Throughout history, the United States Government has refused to recognize this fact. Since the first government contact with the Hopi villages programs have been enacted in complete ignorance in the meaning of Hopi life. This has caused serious trouble over the years. The current HUD housing project which threatens Hotevilla land is no exception. </span></p><p align="left"> <span style="font-size:130%;"> The recent assault on one of our elders illustrates this clearly. The incident provoked a meeting of several Traditional Leaders in our village who directed the following letter to the Secretary of the Interior, signed by three traditional leaders: </span></p><p align="right"> <span style="font-size:130%;">February 15, 1976 </span></p><p align="left"> <span style="font-size:130%;">"Dear Sir: </span></p><p align="left"> <span style="font-size:130%;"> "Your immediate action is requested on the following: </span></p><p align="left"> <span style="font-size:130%;"> "William Pahongva, a respected and learned Hopi elder over 90 years of age, was knocked unconscious when he was pushed from the doorway of the home of James Pongyayouma of Hotevilla Village, in the Hopi Independent nation. </span></p><p align="left"> <span style="font-size:130%;"> "The incident occurred about 10:30 p.m. following a meeting on the evening of Friday, February 13, in which traditional leaders sought to determine his true role in a proposed housing project which would affect the village land rights. It is typical of the trouble your programs frequently cause. </span></p><p align="left"> <span style="font-size:130%;"> "William identified his assailant as Charlie Sekyawuyuma. The meeting ended in violence when Charlie, accompanied by Percy Loma, a Hopi-turned-Mormon, began to forcibly evict the visitors in an angry outburst, according to witnesses. </span></p><p align="left"> <span style="font-size:130%;"> "Hotevilla was founded in 1906 in order to preserve the Hopi tradition. It has always been the Hopi custom that anyone wishing to live under another system must do so elsewhere, without interfering with the village life. </span></p><p align="left"> <span style="font-size:130%;"> "The housing project would require that village land be leased to the Housing and Urban Development Project (HUD) of the U.S. Government. Failure to make regular payments has resulted in the actual loss of aboriginal land title for native nations who have accepted such projects. The leases may later be transferred to banks or other business interests, who may demand unexpected increases in payments. These implications are very serious, yet they are not clearly explained to the applicants, who often think they are just getting a free house. </span></p><p align="left"> <span style="font-size:130%;"> "The traditional leaders were alerted to the imminent danger by Melbert Pongyaysvia who found several government workers in his orchard. Since James Pongyayouma's name appeared on a recent tribal council announcement of the project, the leaders invited him to a meeting to clarify his position. </span></p><p align="left"> <span style="font-size:130%;"> "James was once the Kikmongwi (chief) of Hotevilla until he left for about seven years, neglecting his duties and ceremonies, which means he forfeited his authority according to Hopi tradition. Upon his return he could not face his former traditional associates, because of his conversion to the more corrupt way of life. He even departed from tradition by switching to another kiva society, rather than face them. He has since denied his former responsibility in order to seek wealth through the white man's system. </span></p><p align="left"> <span style="font-size:130%;"> "James and several of his associates are known to have been promoting the installation of water and power lines into our village against the wishes of the villagers, and against the purpose for which the village was founded. </span></p><p align="left"> <span style="font-size:130%;"> "Also invited to the meeting was Nathan Fred, Sr., the progressive governor of Bacabi, the village responsible for introducing the project, who works with a group that seeks to recognize James as kikmongwi in order to gain access to government projects through the Hopi Tribal Council, which the traditional Hopi must refuse. </span></p><p align="left"> <span style="font-size:130%;"> "About fifteen of us waited at the house of David Monongye, but James, who has consistently refused to meet with the village leaders, failed to show up. Finally we decided to go to his home. We found him there with a few associates, more of whom arrived later. </span></p><p align="left"> <span style="font-size:130%;"> "When asked to account for the use of his name on the document he told us he did not know a thing about it. He insisted several times that he is not a leader, and denied any association with a group. He denied that he approved of the housing project, or that he was associated with the so-called Hopi Tribal Council, which has always served the U.S. Government which set it up. </span></p><p align="left"> <span style="font-size:130%;"> "Around 10:30 p.m. James asked the visitors to leave. Some of us are hard of hearing, and did not respond immediately, though nobody refused to leave. Then someone shouted that the owner wanted everyone to leave. Percy Loma and Charlie Sekyawuyuma started pushing people out very roughly. </span></p><p align="left"> <span style="font-size:130%;"> "William Pahongva said Charlie grabbed him by the collar and began to shove him backwards toward the door. He held on to Charlie's shirt to keep hi balance. Charlie then pushed him hard through the doorway, causing him to fall to the ground, which knocked him unconscious for a short time. William found it hard to move. Later his feet and knees became swollen and bruises showed on his face. </span></p><p align="left"> <span style="font-size:130%;"> "This incident brings out the friction caused by the needless and insensitive introduction of such projects. We can build much better houses ourselves, as we have for centuries, with rock and mortar. There is no need for us to accept such interference from outside interests, especially when they work against our traditional way of life. </span></p><p align="left"> <span style="font-size:130%;"> "In formerly accepting the position of kikmongwi, James Pongyayouma committed himself to the purpose which Yukiuma, the founder of Hotevilla, suffered greatly to uphold. Perhaps the people behind HUD don't realize that we are still committed to this high purpose, which is the foundation of our village life. The sole power to select a kikmongwi still rests with the village, and must be carried out according to clearly defined principles and customs. James has ended his authority by his own choice. The fact that the Tribal Council chooses to recognize him to suit their selfish purpose does not change this. Responsibility for this village still rests with the village leaders. </span></p><p align="left"> <span style="font-size:130%;"> "We Hotevilla people do not want government housing, or any other projects which tend to place control of our land in the hands of outside interests. </span></p><p align="left"> <span style="font-size:130%;"> "We bring this to your attention so that you, and all other individuals responsible, may know the trouble your projects are causing, and be in a position to act with knowledge and a clear conscience. </span></p><p align="left"> <span style="font-size:130%;"> "To us the matter is very urgent. We are asking you to bring an end to this serious interference into our village life. May your good faith be shown by the steps you take." </span></p><p align="left"> <span style="font-size:130%;"> The response of the Secretary of the Interior, if any, will be reported in the next issue of Techqua Ikachi. </span></p><p align="center"> <span style="font-size:130%;">ELDER'S ATTACKER TO REPRESENT VILLAGE? </span></p><p align="left"> <span style="font-size:130%;"> True to their established pattern, and in violation of the Tribal Council Constitution under which they operate, Bacabi Village and the Bureau of Indian Affairs allowed Charlie Sekyawuyuma to represent Hotevilla Village in a meeting regarding the transfer of the water-sewer system to Bacabi Village. This meeting took place February 10, three days before Charlie assaulted the 90 year old William Pahongva. The reason he was chosen to represent Hotevilla Village: He was "instrumental" in bringing water to Hotevilla! It is easy to see how outsiders are trying to choose our leaders for us. </span></p><p align="center"> <span style="font-size:130%;">PROGRESSIVE PAPER GIVES FALSE REPORT </span></p><p align="left"> <span style="font-size:130%;"> Readers of the local anti-traditional paper, Qua'toqti, are urged to notice the fact that that paper not only has failed to give any of the background of the Hotevilla land problem, but carried only a brief statement based on Charlie Sekyawuyuma's claim that he was the victim, and not the attacker! He prefers not to "press charges." OF course, the Hopi do not use courts and jails, so the leaders involved will not "press charges" either, but we welcome any move to fairly investigate the incident. </span></p><p align="center"> <span style="font-size:130%;">EX-CHIEF USED AS TOOL FOR LAND THEFT BY BACABI </span></p><p align="left"> <span style="font-size:130%;"> We now quote from the newsletter of Bacabi Village, February 6, 1976, one of the documents which made necessary the meeting at Pongyayouma's house: </span></p><p align="left"> <span style="font-size:130%;"> "At the Board of Directors meeting on January 21, 1976, the members decided to continue the survey of the area for housing and development. The governor informed the members that although the council recognized James Pongyayouma as the chief of Hotevilla, it was not him who was protesting Bacabi's claim. Therefore, the board decided to go ahead with the plan for this area. If and when James Pongyayouma protested, only then would the governor and the board meet with him. Some members felt that the village should go ahead with the survey and other plans simply to resolve the jurisdictional problem between Bacabi and Hotevilla. </span></p><p align="left"> <span style="font-size:130%;"> "The area was designated last year September as a housing and development area for Bacabi and since then have been stopped by followers of David Monongye of Hotevilla. Monongye has requested several meetings with the authorities of Bacabi, but Bacabi has refused pending the council's reply on who is the recognized leader of HOtevilla. Bacabi maintains that if and when it must meet with Hotevilla it should be with the recognized chief." </span></p><p align="left"> <span style="font-size:130%;"> We would like our readers to carefully consider the above proposal in the light of history as well as Hopi tradition. As our letter to the Secretary of the Interior explains, the authority to govern the village and select the Kikmongwi (chief) rests with each independent village. Hotevilla has never relinquished this right to the Hopi Tribal Council, which is a recently established foreign institution, basically opposed to our traditional form of government. </span></p><p align="left"> <span style="font-size:130%;"> As a religious community the traditional people of Hotevilla are committed to a sacred vow to follow the instructions of the Great Spirit which have been handed down to us from the beginning of time. </span></p><p align="center"> <span style="font-size:130%;">EX-CHIEF PONGYAYOUMA DENIES OWN AUTHORITY </span></p><p align="left"> <span style="font-size:130%;"> The fact that James Pongyayouma, also known as James P. George, abandoned his former position as Kikmongwi years ago, is common knowledge within the village. He himself has denied having any authority. Even if he should now claim authority, he could only do it by uniting once again with his people, and by once again committing himself to the Great Spirit's instructions. The present attempt to recognize him as Kikmongwi is not motivated by a commitment to Hopi purpose, and does not originate from the present village leadership. IT is clearly the attempt of a few individuals who are seeking cheap housing, and do not care about the consequences for their village as a whole. </span></p><p align="center"> <span style="font-size:130%;">HUD PROGRAM MISUSED </span></p><p align="left"> <span style="font-size:130%;"> Surely the Housing and Urban Development Program (HUD) was not designed with the intention of creating friction in our villages and destroying our independence. At least we hope this is the case. If so, those responsible for the program will not allow it to be used in this way. </span></p><p align="left"> <span style="font-size:130%;"> It is important to understand the historical background of Bacabi Village. Hotevilla Village was founded in the midst of great struggle, in a desperate attempt to escape the government's influence. The imprisonment of many of the men, including the leaders, added to the difficulty, which lasted for several years. </span></p><p align="left"> <span style="font-size:130%;"> Bacabi was founded by a group who left this struggle to return to Oraibi, due to their own weakness and disregard for the great laws. This took place on October 27, 1909. </span></p><p align="left"> <span style="font-size:130%;"> A letter dated October 30, 1909 from Superintendent H. H. Miller, the Keams Canyon agent to the Commissioner of Indian Affairs, F. H. Abbott, refers to the occasion: </span></p><p align="left"> <span style="font-size:130%;"> "On the evening of October 27th, Kewanimptewa, Nasequaptewa, Secavma, and Sematehauku from Oraibi Village visited this office and reported that Chief Tewaquaptewa has refused the returned hostiles to remain in the village and refused to shake hands with Kewanimptewa, the leader of the returned hostiles. They asked if we could make temporary arrangements for the winter only under promise of living there peacefully until Spring or until desire to go elsewhere." </span></p><p align="left"> <span style="font-size:130%;"> This was actually the suggestion of the superintendent, to which they reluctantly agreed. They thought that by returning, the government officials would agree to protect them. They settled the new village of Bacabi the following year, 1910, but the allotment to them never materialized, because they were undecided on the location to which they would move. Eventually they chose Bacabi because of the nearby springs and wood, and for other reasons. </span></p><p align="left"> <span style="font-size:130%;"> By this time the Hotevilla people had made new fields around the area. After Kewanimptewa and his followers established their new village, he ordered his people to take over Hotevilla's land in order to feed his people, knowing that the agency soldiers would help if they met with resistance. Hotevilla was helpless as our leader, Yukiuma was in prison. </span></p><p align="left"> <span style="font-size:130%;"> From that time to the present day, the people of Bacabi have played the same game. They still seek to use the power of government programs in order to better their situation at the expense of the traditional village of Hotevilla.<br /></span></p><center><span style="font-size:130%;"><img src="http://www.jnanadana.org/hopi/issue_5_3.jpg" /></span></center><span style="font-size:130%;"><br /></span><p align="left"> <span style="font-size:130%;"> The large school building with its giant water and sewage system is one example of this. (The sewage system may likely be the cause of contamination in the natural spring which is our village water source). </span></p><p align="left"> <span style="font-size:130%;"> They were welcome in Hotevilla Village, but chose to leave because of the hardship caused by the government. They used the government as their tool, and in turn became the tool of the government against our traditional way of life. </span></p><p align="left"> <span style="font-size:130%;"> We emphasize that none of this trouble is really necessary. It should be clear to all that we could not have survived happily in these villages all these centuries without being able to build our own houses and govern our own affairs. </span></p><p align="left"> <span style="font-size:130%;"> We would like to think it is all just an innocent mistake, but there are great and complicated plans for industrializing our area, along with much of Navajo country and the Southwest. These plans are made without our knowledge or consent, and we hear of them only by chance. </span></p><p align="left"> <span style="font-size:130%;"> The master planners must not want to believe that our civilization even exists. We believe they are afraid to meet the true leaders of Hopi face to face, and really listen. That is why they set up the Hopi tribal council through which to push their programs. That is why they use police to force the things we are bound to resist because of our sacred purpose. </span></p><p align="left"> <span style="font-size:130%;"> So long as we survive, we shall continue to bring the truth to those responsible, and to all concerned people, in the hope that someone will take steps to correct this mistake. </span></p><p align="center"> <span style="font-size:130%;">RISE AND FALL OF THE FIRE OR SPIRIT CLAN </span></p><p align="left"> <span style="font-size:130%;"> The so-called Hopi Tribal Council has chosen to recognize James Pongyayouma, or James P. George, as the chief of Hotevilla village. This is out of order according to our ancient doctrines. Looking at the past dealings of the Tribal Council, we see this move as a scheme, the latest in a long series, by which to topple the last stronghold of original Hopi government. The council and the forces behind it find this move necessary because of the past failure of their attempted conquest, and because of the mistakes they have made in failing to abide to their own constitution. </span></p><p align="left"> <span style="font-size:130%;"> Article III, Section 3 states: "Each village shall decide for itself how it shall be organized. Until a village shall decide to organize in another manner, it shall be considered as being under the Traditional Hopi organization, and the Kikmongwi of such village will be recognized as its leader," although in Section I it reads: "The Hopi tribe is a union of self-governing villages sharing common interests in working for the common welfare of all. It consists of the following recognized villages..." (All nine villages are mentioned including Hotevilla.) We have never considered organizing in another manner. We are an independent village not subject to the laws made by the Tribal Council, and have no representative in that organization. Since James Pongyayouma has excluded himself according to our ancient system of government, and has even personally denied having any authority, the council violates its own constitution in forcing us to recognize him. </span></p><p align="left"> <span style="font-size:130%;"> It is true the Fire Clan are the rightful people to hold the authoritative position in this village, from which a Kikmongwi might be chosen, because it was under their leadership that this village was established, an they are also caretakers of the Sacred Stone Tablet which is to be respected. But they are bound by certain obligations in order to accomplish their mission. That is, they must strictly adhere to the Great Spirit's laws and instructions. They must not stray from the path. They would become the highest, for along the way they would gather and accumulate the powers of the fallen ones. But if before they complete this task, they become wayward, their authority and power will decline to nothing, and they will be spat upon. The power would then be given to the next person who still adheres to the Great Laws. </span></p><p align="left"> <span style="font-size:130%;"> Keeping this in mind let's look at Pongyayouma and compare him with his great uncle Yukiuma. He took over the chieftaincy soon after Yukiuma's death, without the regular ritual of ordination. No one objected because it was thought he could be trusted, being of Yukiuma's blood line. </span></p><p align="left"> <span style="font-size:130%;"> But not many years after he took office, he secretly became affiliated with the agency's stock reduction program. Many who did not cooperate were jailed and their stock confiscated by the agency, though Pongyayouma escaped that treatment. In later years he became the victim of an adultery scandal, and there were other signs as well that his image was tarnished. This caused him to exile himself to an Indian reservation in New Mexico, where he stayed for seven years. We learned from reliable sources that he was expelled from there for some offense. He returned a changed man, a progressive, supporting the puppet council, a reactionary opposing the views of the traditional leaders. We know that this may sound slanderous to some, but it is the truth. </span></p><p align="center"> <span style="font-size:130%;"><b>Tax Refused</b> </span></p><p align="left"> <span style="font-size:130%;"> It looks as if the puppeteers of the Puppet Council, the lawyers who work behind the scenes, have been working overtime on their new act. A letter dated January 8, 1976 was circulated "To all persons doing business on the Hopi Reservation who are subject to the proposed Ordinance 17." The letter announced a meeting on January 19th at the "Criminal Justice Department, Oraibi, Arizona," concerning the proposed tax on private income within our independent nation. The ordinance is the work of outsiders who know nothing of the Hopi way of life. The title page states that the ordinance is from the "Hopi Indian Tribe, Oraibi, Arizona." Of course we are not "Indian," that's their mistake! </span></p><p align="left"> <span style="font-size:130%;"> We have reviewed the provisions of this ordinance and find them completely unacceptable to the Hopi way of life. The following letter was directed to John Hennessy, coordinator of the "Hopi Criminal Justice Department." </span></p><p align="right"> <span style="font-size:130%;">January 13, 1976 </span></p><p align="left"> <span style="font-size:130%;"> "Our respond and reaction to your letter--subject proposed Ordinance 17. Mailed to businesses throughout Hopi land. Dated January, 1976. (Including--article of establishing Hopi revenue commission and providing revenue through taxation for the Hopi Tribe.) </span></p><p align="left"> <span style="font-size:130%;"> "Upon going over the text, we feel this ordinance does not fit our needs. Thereupon behave of our village standing and for people of Hotevilla we will not affiliate into supporting the ordinance 17. We think it is undesirable, it will be our greatest mistake to support that will be harmful and will hinder our ways of life. We have our own laws to go by that are far richer than manmade laws, by which we have survived thus far. </span></p><p align="left"> <span style="font-size:130%;"> "On January 13, 1976 we are the leaders of the Hopi people gathered and declared not to adopt the ordinance 17 of the Tribal Council, on basis we do not recognize the Tribal Council as our leaders and vice-versa. Nor we have any representative in the establishment. Therefore we are not under their domin. Only our desired that we live in peace and selfdetermination. Thank you." </span></p><p align="left"> <span style="font-size:130%;"> (Signed by religious leaders: D. Monongye, D. Evehema, W. Pahongva, L. Naha, J. Pongqyesvia, P. Sewemanewa.) </span></p><p align="left"> <span style="font-size:130%;"> We sent a second letter with the same signatures on January 18th, pointing out that: </span></p><p align="left"> <span style="font-size:130%;"> "The so-called Tribal Council purports to take its 'authority' from a document called 'Constitution and By-laws of the Hopi Tribe.' According to this document 'This constitution is adopted by the self-governing Hopi villages.' This is a lie! </span></p><p align="left"> <span style="font-size:130%;"> "The traditional self-governing village of Hotevilla never acknowledged the so-called Tribal Council for its continuing efforts to impose their ways upon us. </span></p><p align="left"> <span style="font-size:130%;"> "Furthermore, since the so-called Tribal Council has in the past leased our land without our knowledge or consent we consider them traitors to the Hopi nation and its traditional beliefs. </span></p><p align="left"> <span style="font-size:130%;"> "As traditional people our religious instructions strongly warn us never to implicate ourselves in any organizational structure of a political nature. </span></p><p align="left"> <span style="font-size:130%;"> "It is for this reason that we have never sent a representative to the so-called Tribal Council and that we continue to look upon ourselves as a sovereign nation." </span></p><p align="left"> <span style="font-size:130%;"> So far, the tax measure has failed to pass. Even the "progressives" don't want to pay taxes. But our objection is far more serious. The whole thing was planned from outside Hopi by white lawyers. It forces us to pay the very system that is destroying our independent and sovereign nation. It would have cost the United States absolutely nothing to just leave us alone. </span></p><p align="center"> <span style="font-size:130%;"><b>Back Issues?</b> </span></p><p align="left"> <span style="font-size:130%;"> We are very pleased that so many people have responded to our publication, but due to some confusion in our mailing list, some may have missed back issues. Please let us know.<br /><br /></span></p><hr style="font-size:8;"><p> </p><center><span style="font-size:130%;"><li><a href="http://www.jnanadana.org/hopi/techqua_ikachi_i.html">Return to Techqua Ikachi Index</a><p> </p></li><li><a href="http://www.jnanadana.org/hopi/techqua_ikachi.html">Return to Techqua Ikachi Home Page</a></li></span></center><p> </p><hr size="8"> <span style="font-size:130%;"> </span> <img src="http://www.jnanadana.org/hopi/techqua_wheel.c.gif" align="left" /> <span style="font-size:180%;">The shield symbol with its four<br />circles in four quadrants means:<br />"Together with all nations we<br />protect both land and life, and<br />hold the world in balance."</span>JUAN RAFAEL SANTOShttp://www.blogger.com/profile/01879890481260089196noreply@blogger.com0tag:blogger.com,1999:blog-33183376.post-76621182151185608032007-11-07T15:36:00.001-08:002007-11-09T01:47:15.508-08:00Techqua Ikachi #4: The most Sacred Season<center><img src="http://www.jnanadana.org/hopi/techqua.title.c.gif" /><br /><img src="http://www.jnanadana.org/hopi/issue_4_1.jpg" /></center><br /><p align="center"> <span style="font-size:130%;"><b>Issue Number 4<br /><br />The most Sacred Season</b> </span></p><p align="left"> <span style="font-size:130%;"> "Boom! Boom! Boom!" sounded a drum at dusk somewhere. "What is that, grandpa?" asked the excited children who gathered around the old man listening to the stories he quietly told each year at the time of Ka-mu-ya (December), a tradition among Hopi for both young and old. Coyote tales and stories of the past are told and retold year after year. Some of the stories are fables from which one can learn, and some are true history. Most of our readers who know about ancient traditions readily understand the purpose. "Go outside my children," he answered, "and look west above our village! Perhaps the new moon has appeared." The old man feels happy, yet a little sad that the sacred month has gone and his story telling will end. He will miss the children. But before he dismisses the thought, he silently prays for strength that he will still be there to tell his stories to the same children and perhaps a few new ones next year. </span></p><p align="left"> <span style="font-size:130%;"> Knowing that the children will now find other things to do, he recalls the time he was their age, how he looked at Ka-mu-ya long ago. It seemed such a cold, long, and boring month. There was nothing to do. He also thought of it as a fearful month. Customs were carefully respected. Many things were not permitted such as playing ball, running, loud talking and singing, playing the drum, dancing or digging in the earth. One must be home and indoors by sundown and mark his cheeks with ashes before venturing outdoors after dark, a protection against evil spirits lurking everywhere ready to cast a spell over you. </span></p><p align="left"> <span style="font-size:130%;"> "Why all this hocus-pocus?" one may wonder. The modern world finds it difficult to understand such practices, but in the ancient traditions throughout the world this time of the year has a special meaning. It is a time of careful preparation for the new birth. A new life may not be born normally if the mother is disturbed when brooding. The seeds of the coming year are sown during this month. Our mother earth must be free from disturbance to produce normally. </span></p><p align="left"> <span style="font-size:130%;"> Because of the disrespect encouraged by the new culture that has been forced upon the Hopi few people in our villages truly respect this silent and sacred month today. Story telling is replaced by many new things, such as radio, television, and books. We no longer walk softly, our movements are fast, and the noises are ear-splitting and earth-shaking. Ballgames, cars, airplanes, we stay out all night, as our mother earth is being pierced and scraped by the new inventions of today. As a result we are no longer normal. Things are out of balance. Look at your surroundings and draw your own conclusion. The outlook seems dim. but we have known all along that the temptations of today's world would be very strong, and that it would take great strength to keep the world in balance. </span></p><p align="left"> <span style="font-size:130%;"> "So you see the moon!" confirms grandpa. "When will the katchina come grandpa?" "What kind will come grandpa?" another asks excitedly. "Well," he answers, scratching his head and looking at the anxious faces, "It depends on the religious leaders. Before long they will gather in their kiva and make prayer feathers with their blessing and smoke tobacco. The katchinas will come." "But we hear the katchinas dancing in the kiva already," says the smallest child. "But what you heard could be something else," grandpa replies. "Have you forgotten? This month is also for boys and girls to dance, and one of you might even take part. What you hear may be the men in the kiva rehearsing their songs... or it could be katchinas practicing way under ground and preparing food to bring to you as friends when they come." </span></p><p align="left"> <span style="font-size:130%;"> Yes, Pa-my-ya (January) is the time for katchina ceremonies and social dances. The katchinas are activated by the religious leaders. There will be great numbers of them in six groups from six kivas beginning at sundown and lasting into the night. Everyone will enjoy it, especially the children. Our mother earth is especially happy and peaceful at this time, protected from evil elements, what is in her womb will produce an abundance for all living things. </span></p><p align="left"> <span style="font-size:130%;"> Dreaming again? Yes, this was when our hearts were one not very long ago. The Bahanna (whiteman) system is destroying what was once beautiful and good. Our children are induced into bahanna activities through the efforts of the United States Government, its school system and its so-called "Hopi Tribal Council." Children are forced to spend much of their time in schools where their only chance for fun is in such activities. Before long they seem to know nothing else. Then they are easily encouraged to join night ballgames, which have taken a great toll, as well as Bahanna dances and other programs. As a result, most of our children who are old enough to participate in ceremonies have lost interest. They have been taken from our hands by this foreign system and deprived of their chance to grow in their understanding of the sacred ways which have brought us prosperity and peace for countless centuries. </span></p><p align="left"> <span style="font-size:130%;"> We wish only to be given the freedom to continue our tradition. This is our prayer during this most sacred of seasons. </span></p><p align="left"> <span style="font-size:130%;"> In the early 1900s it became the stated objective of the United States Government to allow only the elders freedom to continue the full cycle of ceremonial life. The children were removed by force, and those elders who objected were imprisoned. The true ceremonial cycle was destined to die out with the elders. To the casual observer, the various Bahanna cultural activities seem harmless and those who promote them think they are doing good, but in reality they are part of a tremendous effort to force us from the path of the Great Spirit. We must face the fact that our vital link with mother earth has almost been destroyed. </span></p><p align="left"> <span style="font-size:130%;"> The world is changing rapidly, and mankind is now in serious trouble. What we see today has been predicted all along, which is the reason the true Hopi have never stopped resisting. </span></p><p align="left"> <span style="font-size:130%;"> We know it is possible for our children to see once again the importance of preserving the Hopi way. The troubles of the world showed this more clearly with each passing year. Our respect for the ancient way that has given us life is not merely a dream of a beautiful past. It is a dream of a beautiful future. </span></p><p align="center"> <span style="font-size:130%;"><b>Retracing Our Steps</b> </span></p><p align="left"> <span style="font-size:130%;"> In this sacred season, as we prepare quietly for the coming year, we would like to begin a series of articles on important Hopi leaders. We shall start with that stubborn dedicated man whose name is identified with the struggle of the "hostile" Hopi, Yukiuma. </span></p><p align="left"> <span style="font-size:130%;"> An article in Qua'toqti, the puppet news, (December 11) takes a glimpse of the story-telling tradition of this season, but what they say is misleading. The time is sacred, all motions must be slow and silent as possible, for all life is germinating as in the mother's womb, and nothing must be disturbed. IN order to have a healthy village as well as a healthy body we must retrace our steps, to see how we came into the cycle of life with our father sun, our mother earth, and all children of nature. So the Soyal ceremony is performed. </span></p><p align="left"> <span style="font-size:130%;"> The stories told at this time are not all fables. It is true as Qua'toqti says, today stories can be written or recorded on tape, but contrary to their editorial this is not the best way to remember. To trust our memory to such methods can prove dangerous and humiliating, for we might still disregard the great laws of the Creator and lose his way of life, which will affect our future children. Even if we abandon the Great Spirit's path, many of our people may remain on earth for a time. It is said that if the future generations, even our own sons and daughters, find our through books and records that we did nothing to preserve the good ways, they will pull and box our ears and even throw us from our houses into the streets. Our suffering will be of our own making. So we are making our best effort to keep what little we have left. </span></p><center><span style="font-size:130%;"><img src="http://www.jnanadana.org/hopi/issue_4_2.jpg" /></span></center> <p align="left"> <span style="font-size:130%;"> This is the story of Yukiuma, whom Alcatraz could not tame. It is for a great purpose that we recall his adventure to the whitehouse. We bring this story to our readers around the world, as well as to our own children of today, so that they may draw their own conclusions. Yukiuma's struggle grew out of his stubborn refusal to place the manmade laws of Washington, D.C. above the way of the Great Spirit. We must each consider whether this struggle is bearing fruit in our life today. The fight against Yukiuma still continues long after his death through smears made against him by the "puppet" Hopi of today, who mislead our children to rebel against us. Some try to say Yukiuma secretly accepted the school system and other programs. Some even mistake the prophecy that one day our children with short hair will become our ears and tongue. The original prophecy is meant to warn us that one day our own children may one day become our enemies. The meaning has been twisted to cover up the ways of the ones that have done that very thing. </span></p><p align="left"> <span style="font-size:130%;"> Still, there are many among the younger generation who have a true Hopi heart but are forced into a difficult position by the government's influence. We hope the story of Yukiuma will help them retrace their steps. </span></p><p align="left"> <span style="font-size:130%;"> </span></p><p align="center"> <span style="font-size:130%;"><b>Yukiuma, the "Hostile" Hopi</b> </span></p><p align="left"> <span style="font-size:130%;"> The Traditional Hopi earned the name "hostile" because they refused to bow to a foreign power. The United States Government thought their resistance was just a sign of stupidity, and their chosen leader Yukiuma was even thought to be insane, but the Government failed to see the high purpose behind this "madness." </span></p><p align="left"> <span style="font-size:130%;"> Why would the Hopi resist what the Government thought to be benevolent offers? How did the Hopi earn the name "hostile"? As early as 1883 when the anthropologist, Frank Cushing, visited Hopi, to collect material for the National Museum, it is said he was turned away with the words, "stranger, you may as well attempt to scratch flint with your fingernails as to pierce our ears with your lying words. You will leave with all your brothers before morning, or we shall wipe you out as with a moccasin sole we wipe out bedbugs." What could have provoked such a reply? </span></p><p align="left"> <span style="font-size:130%;"> Year after year, as Government Agents came to interfere with our life, the friction grew. When the Agency was established at Keams Canyon and the Hopi were ordered to send their children there to the boarding school, great division was created among the Hopi. After Chief Lololma and chiefs from other villages made a trip to Washington where they were flattered into cooperating with the government, the seriousness of this threat was recognized. Because of the importance held by his clan, the Fire Clan, keeper of the sacred stone tablets, Yukiuma was chosen as the leader of those who refused to abandon the Great Spirit's way. </span></p><p align="left"> <span style="font-size:130%;"> Government agents looked upon him as a crazy man who would rather wear g-string than accept the comforts of modern life. HE was even called "a filthy, dried up little old chimpanzee." Rarely has a crazy man, especially a crazy indian, received an appointment to visit the President of the United States in the Whitehouse. But Yukiuma got his appointment at 10:00 a.m. March 1911. </span></p><p align="left"> <span style="font-size:130%;"> What was the purpose of this? Clearly the government did not understand him nor did they understand the prophecies for which he lived. But because of hisä stubbornness and his position as a leader, they regarded him as a key figure uniting opposition to the stated tactic of the government, to take leaders from each native nation and show them the power and glory of U.S. civilization. Even if these leaders were not attracted to the glory, they reasoned, surely they would be impressed by military power. They did not realize that such tactics would not work with a true leader. To their dismay Yukiuma was not impressed. </span></p><p align="left"> <span style="font-size:130%;"> And even to this day he is ridiculed, not only history books, but in the news media of the progressive faction which has knuckled under to the demands of the government. Last year, Yukiuma, among other traditional leaders, was the subject of newspaper articles calculated to diminish his true authority. This slander has a definite purpose, the same purpose for which he was brought to Washington, a purpose very much opposed to the Hopi way for which he stood. </span></p><p align="left"> <span style="font-size:130%;"> No, Yukiuma was not crazy. He seriously believed with his whole heart that the old Hopi ways were the right way, and no amount of imprisonment or suffering, bribes or flattery could shake him from his stand. But would the government understand him? </span></p><p align="left"> <span style="font-size:130%;"> His interpreter was Mock Setima of Polacca, accompanied by Mr. Lawshe, the government agent at Keams Canyon. Commissioner Robert G. Valentine accompanied Yukiuma to the Whitehouse. While waiting for the President, Yukiuma was told, according to government documents, that President Taft "was a great big man as kind as he was big, as strong as he was kind, and as wise as he was strong." Yukiuma was told that he should tell him about the problem of the Hopi children, and that the "great white father" would decide what was best. But Yukiuma was not a bit astonished when he met President Taft face to face, for the statement of the Commissioner was dead give away. The tactic was obviously to impress upon him the numerical and mechanical strength, and also the kindness of the whiteman. It had been said that "the surest guarantee of savage fidelity to any nation, is through the conviction that their government possesses the power of prompt punishment... By bringing the best informed and most influential chiefs to the city of Washington, where they will have ample view of our population and resources, they will become convinced themselves and upon their return convince their people that it is fruitless to attempt to oppose the will of the government." Many of the chiefs who visited the city under this policy were flattered and impressed to see what the whiteman wanted them to see. Few were so "stupid" or stubborn as to wage actual battle after a visit to the "great white father." But the power of these representatives over their leaders and their people usually diminished upon their return from Washington. </span></p><p align="left"> <span style="font-size:130%;"> Though Yukiuma must have had hopes, a real meeting of the minds was impossible. The stated policy of the government made it clear that this was not their intent. And to make matters worse, the language was serious barrier. We know that Yukiuma's words were spoken in what we call high Hopi, which is used to communicate the deepest Hopi teachings. There are important shades of meaning which cannot be know to a Hopi who has been denied his full traditional training. The interpreter spoke English, as he had been educated in the government's schools, but by that same fact he was unable to fully comprehend Yukiuma's words. How foolish must have sounded Mr. Valentine's argument, as he tried to convince Yukiuma that by going to school, as his interpreter had done, the Hopi can make themselves heard by the government. Their argument was false, for not only was the interpreter not able to make the point Yukiuma wished to make, but the government did not heed the warning anyway. The damage predicted by Yukiuma has already taken place, and is with us today. </span></p><p align="left"> <span style="font-size:130%;"> Yukiuma is supposed to have said, "Oh, great white father..." but we know he would not begin in that way, for our true father, the sun, is the highest. No doubt Yukiuma began in our customary way, by saying, "Are you the chief or highest of your people?" He would then introduce himself as a chief and representative of his own people. Yukiuma's chief concern was that his people should be left alone to live as they wished, to roam free without the whiteman always there to tell them what to do and what not to do. The Hopi must be left free to teach their own children how to plant so they can survive as they have for centuries. He wanted the Hopi to continue to meet their needs in their own way and to grow up in stages learning the ceremonies and prayers by which to preserve the sacred balance of life. He knew that the schools would destroy this, causing friction and division. They would interrupt the tradition and the people would forget the instructions of Masauu, and the destruction would reach much further than our village. The whole earth could go off balance. </span></p><p align="left"> <span style="font-size:130%;"> The predictions of Yukiuma concerned not only the village life but the life of mankind around the world. The U.S. Government's record of Yukiuma's conversation shows that he attempted to tell the prophecies, but it was all very confusing as it came from the lips of the interpreter, Setima, who did not rightly know himself what it was all about. This was before the First World War, so even with the good translation, our instructions regarding that event would be labeled meaningless or even crazy. </span></p><p align="left"> <span style="font-size:130%;"> The President told Yukiuma that he understood his desires and wanted him and the other older men to live in the old ways. He also said that it was good for the Hopi to continue to raise corn and melon in the desert where the white man would starve, but insisted that the children must go to school. He told Yukiuma that unless he permitted the children to return to their classrooms soldiers would come again and there would be trouble. Still Yukiuma was stubborn. He knew that his people would be doomed if they accepted these new ways. </span></p><p align="left"> <span style="font-size:130%;"> Another meeting was arranged for the next day. At that meeting the commissioner tried in every way to convince Yukiuma to yield, but was unable to convince "granite-hearted Yukiuma." </span></p><p align="left"> <span style="font-size:130%;"> Yukiuma refused to accept the written summary of what the President and the Commissioner had told him. The document was mailed to Yukiuma through his daughter who had become a progressive. Yukiuma refused to accept it even from her. She returned the document to the Commissioner with the following letter: </span></p><p align="right"> <span style="font-size:130%;">May 11, 1911 </span></p><p align="left"> <span style="font-size:130%;"> Agent Lawshe, </span></p><p align="left"> <span style="font-size:130%;"> Dear Friend, my father came here last Monday evening and I read the letter and told him what the letter said. He said he did not want his children to be in school and that he had said to you: "I want to take care of my own people." I told him it is bad for them and that some of the children like to learn the white people's way, and I said to him that the President wanted the children of his village to go to school, but he said he did not want it. I give it to him, but he would not take it. And said it was because he did not know how to read. I was so sorry for him because he has never been to school, and he want his people to be like him. I talk to him but he does not want to put away his old Hopi way and so I have send the letter back to you, from your friend, </span></p><p align="left"> <span style="font-size:130%;"> Mrs. Myra George. </span></p><p align="left"> <span style="font-size:130%;"> As time went on, Yukiuma counted eight times that he was deported from his land and imprisoned on the same charge without trial. Once he spent a year in prison on Alcatraz Island. The government could think of no better way to convince him, but all their attempts failed, so great was his commitment to his people. </span></p><p align="left"> <span style="font-size:130%;"> On November 22, 1911 Colonel Scott, with two of his aides, left his soldiers behind and journeyed to Hotevilla to talk with Yukiuma. They camped there ten days trying to persuade Yukiuma to permit the children to go to school. Scott even threatened to call in his soldiers. On the fourth day, November 26, Colonel Scott composed a night letter to the Secretary of Interior, for instructions, one of theä strangest letters to be sent over the telegraph wires. It reads in part: </span></p><p align="left"> <span style="font-size:130%;"> "After four days constant observation the medical officer and I convinced that Chief Yukiuma is a mild lunatic. He positively refuses obedience to any officer of the government. Nothing in the way of kindness and argument has been spared to influence him. To all argument he replies with talk of witches and spirits of underworld. He is perfectly sincere and is ready to die before he consent to the children going to school. He refused consent even if the school was in his own village. But if he is actually forced he cannot help and the blame will rest with the government." </span></p><p align="left"> <span style="font-size:130%;"> The answer came directing Colonel Scott to take healthy children ten years or older. The soldiers came during the night and surrounded the village taking the Hopi by surprise. Yukiuma felt very much deceived by the President and doubted that he had ordered this move for he was suppose to be "as kind as he was big, as strong as he was kind, and as wise as he was strong." To confirm the claim that Scott had received presidential orders, Yukiuma chose Ray Rutherford Derranyema ofä Shungopavi to write a letter to President Taft: </span></p><p align="right"> <span style="font-size:130%;"> December 10, 1911 </span></p><p align="left"> <span style="font-size:130%;">W. Taft, President U.S. </span></p><p align="left"> <span style="font-size:130%;">Washington, D.C. </span></p><p align="left"> <span style="font-size:130%;">Dear Sir: </span></p><p align="left"> <span style="font-size:130%;"> I take a great pleasure and writing to you while I am here with Chief Yukiuma as he is talking about his long tribe, and he said he was glad to visit you once, and speak to you himself, and so you are now all know him now. You know what's going over there for, about his people are not wanted to send their children to school, because they like to keep it their children, themselves, and the boys could help their fathers on the farm, and the girls could also help their mothers in their homes, that's reason, they don't let them go to school. Of course we are Indians, the school is not our own business. The school is belong to white people I think it's be alright, if you let the Chief Yukiuma alone. Let they staying at their home, it's only 600 of people let their children stay home and not go to school. Chief Yukiuma wanted to his people must not lazy and to work on the farm an rase corn and oatwhald and potatoes,ä vegetables, and they could sale them for money and pay for some cloth for them own selves. That what Yukiuma wanted for his people to do. He don't want any harm for his people. He wanted to good take of his people's and children. I think we like to be stay Hopi way. Of course these friendlies peoples children must attend to school and those hostiles children must not be allowed to school. And stay at home, and help their fathers or mothers that way they want. You American peoples must stay your own way and us Hopis Indians stay our way too. </span></p><center><span style="font-size:130%;"><img src="http://www.jnanadana.org/hopi/issue_4_3.jpg" /></span></center> <p align="left"> <span style="font-size:130%;"> Last week ago we are crying. Because superintendent from Keam Canyon, Mr. Leo Grean (Crane) take the childrens to school, did you send the soldiers to Yukiuma? One company of soldiers came here with Grean. Woh is that man came to Hodvealla to Chief Yukiuma asking what the old people saying. Then Yukiuma tell him all about what he knows. Then that man write all those things, and sent it to you. But I now this Supt. Grean and soldiers are making large trouble, and that man too. I don't know what is name. He said he come from Washington, D.C. Did you send that man to Yukiuma? You told him to come out here and make trouble out here? Yes or no. Yukiuma want you to answer this letter. Send to me, what you say. And I tell Yukiuma, what you said to-marrow. I am going to Winslow, you must hurry to answer this letter. I guess this is all I say to you. Good-bye. </span></p><p align="left"> <span style="font-size:130%;"> From Ray Rutherford Derranyema </span></p><p align="left"> <span style="font-size:130%;"> Chimopovay, Toreva, Arizona. </span></p><p align="left"> <span style="font-size:130%;"> Jail had failed, and the president also had no effect, so they took him back to jail. Since he never fought with them physically they gave him the run of the place. Mr. Crane recalls, "sitting on the porch floor hugging his knee in his skinny arms he would say, 'You see, I am doing this as much for you as for my own people. Suppose I should not protest your orders. Suppose I should willingly accept the ways of the Bahannas. Immediately the great snake would turn over, and the sea would rush in, and we would all be drowned. You too. I am therefore protecting you. Yes, I shall go home sometime. I am not unhappy here, for I am an old man, of little use, and my chief work is ceremonies. Washington may send another agent to replace you, or you may return to your own people, or you may be dismissed by the government. Those things have happened before. You have been here a long time now, seven winters, much longer than the others. And you too may die.' </span></p><p align="left"> <span style="font-size:130%;"> In 1921, Crane and Scott returned to Hopi for the snake dance. They found the old rebel Yukiuma in the guardhouse once more, and wrote, "He looked half starved, and he was naked, refusing the clothing and food they urged upon him. He sat in the agent's swivel chair, barefooted, his knees doubled under his chin. Scott asked him whether he would promise to obey the agent if he were allowed to return home. "No! No!" he said. Scott was dumbfounded. "I looked at the little monkey with what amounted almost to stupefaction. This was the result of twenty years of effort by the great American nation, or rather the Indian Bureau, to make that dried up little monkey obey." </span></p><p align="left"> <span style="font-size:130%;"> Crane said of him that he was not malicious, but simply a "deluded old savage living in a lost world of fable." In Supt. Lawshe's opinion, "One might as well have taken a piece of Old Oraibi sandrock to see the Pope, as the spider-like Hopi prophet to see President Taft." Yet he had more of the core of greatness in him than the man whose hand he shook in the Whitehouse. He lived unfalteringly in his light, and not for himself alone, but for his people and his children's children. </span></p><p align="left"> <span style="font-size:130%;"><b>"Council" Unlawful, Un-Hopi</b> </span></p><p align="left"> <span style="font-size:130%;"> What and who is the Hopi Tribal Council? Does it represent the whole Hopi Nation? How does it function? What power does it have over the Hopi Nation? Who draws its Constitution and By-Laws, and by what method? These are a few of the questions often asked about that strange new institution which the traditional Hopi leaders have named the "Puppet" Council. </span></p><p align="left"> <span style="font-size:130%;"> In our first issue of Techqua Ikachi we defined three factions: Traditional Hopi (living under the laws of the Great Spirit, the Creator), On-the-Fence Hopi (Bahana Traditionalists" who support the Hopi Tribal Council as the ruling class over the Hopi Nation, and recognize its chairman as higher than all the chiefs, while trying on the surface to cling to Hopi tradition), and the Progressives who completely support that Tribal Council for whatever benefits they can get. </span></p><p align="left"> <span style="font-size:130%;"> Let's turn our attention to the establishment of that organization. It only takes a little research to uncover serious mistakes and violations in the ambitious ventures of that organization. We ask our readers to consider whether it rightly rules the people it claims to represent. </span></p><p align="left"> <span style="font-size:130%;"> For our first example we consider the original election. One morning in the 1930's we were all called together at the outskirts of our village. Before us was something that looked like a hot dog stand. A white woman was there with a few Hopi who were affiliated with the government's efforts. A blank piece of paper was placed in front of each person who approached the stand. At that point we noticed tow markings (+ and 0). We were told to mark either + or 0 on a piece of paper. We were also told that both were good symbols. We asked the lady what this was all about. "It's a secret," she said, but she coaxed and insisted that we choose either one. We asked again what it was for, but she refused to give any information saying that we were not supposed to know. We told her we would choose neither, because she refused to explain it to us, and we left. </span></p><p align="left"> <span style="font-size:130%;"> We later found out that this was what they called "voting," the purpose of which was to establish the Hopi Tribal Council to act as our mouth and ears. Of 400 people here in Hotevilla, only 2 or 3 voted. Later we learned that the same activity was conducted in other villages, with the exception of First Mesa. Out of about 6,000 Hopi very few actually voted. We heard that it was only 100 or 200, but in order to make the issue pass votes were switched or stolen to make it look legal. In spite of this, the number of votes counted was far below any legally recognized percentage. One of the two Hopi who helped count the votes testified that they helped stack votes in favor of the establishment of the Council promoted by The Burea of Indian Affairs (BIA). The so-called "Hopi Tribal Council" was born. </span></p><p align="left"> <span style="font-size:130%;"> Oliver LaFarge, the author and so-called father of the Hopi Tribal Constitution around twenty years later described the Tribal Council as "an unlawful body." Now, what did they do wrong? Is there any penalty for their misdeeds? </span></p><p align="left"> <span style="font-size:130%;"> In future issues we shall try to bring out some of the serious mistakes by which this organization not only violates our way of life but is actually illegal according to its own laws. Until then, we would like our readers to consider why a foreign government would establish such an organization, and how it has earned the name "puppet." And for now, why not write and tell us what you think of that election!<br /><br /></span></p><hr style="font-size:8;"><p> </p><center><span style="font-size:130%;"><li><a href="http://www.jnanadana.org/hopi/techqua_ikachi_i.html">Return to Techqua Ikachi Index</a><p> </p></li><li><a href="http://www.jnanadana.org/hopi/techqua_ikachi.html">Return to Techqua Ikachi Home Page</a></li></span></center><p> </p><hr size="8"> <span style="font-size:130%;"> </span> <img src="http://www.jnanadana.org/hopi/techqua_wheel.c.gif" align="left" /> <span style="font-size:180%;">The shield symbol with its four<br />circles in four quadrants means:<br />"Together with all nations we<br />protect both land and life, and<br />hold the world in balance."</span>JUAN RAFAEL SANTOShttp://www.blogger.com/profile/01879890481260089196noreply@blogger.com0tag:blogger.com,1999:blog-33183376.post-22005907254688893452007-11-07T15:34:00.000-08:002007-11-09T01:45:29.198-08:00Techqua Ikachi #3 Harvest Thoughts<center><img src="http://www.jnanadana.org/hopi/techqua.title.c.gif" /><br /><img src="http://www.jnanadana.org/hopi/issue_3_1.jpg" /></center> <p align="center"> <span style="font-size:130%;"><b>Issue Number 3<br /><br />Harvest Thoughts</b> </span></p><p align="left"> <span style="font-size:130%;"> This is the season of happiness and joy, abundance of food, and no lack of appetite. There is hard work for men and women, as well as children old enough to help their parents. Each boy also helps his uncle who will in turn help him when he is old enough to become a man. Each girl helps her clan relations and aunts with the same hope for the time she enters marriage. </span></p><p align="left"> <span style="font-size:130%;"> First peaches must be brought in, split and dried on the housetops or on rocky places. Some people even build small sheds of stone where they stay to look after their fruit in case it rains. Men bring muskmelons and watermelons on their backs or on donkeys and nowadays on wagons. Beans are gathered, winnowed, and cleaned. </span></p><p align="left"> <span style="font-size:130%;"> Navajos come to the villages with mutton for trade and the Hopi go into Navajo country to trade for mutton or even live sheep. Three or four melons will get a head, including free fresh mutton roasts at every hogan they visit. Everyone has a good time, happy to share their harvest again. Corn harvesting begins, with many people living by their fields until it is finished. Some will bring their corn on donkeys and wagons and even on their backs for many miles. When everything is gathered the housetops and yards look colorful beyond description, outer walls covered with drying food such as roasted sweet corn, muskmelon, and beans, even jerky meat from the Navajos, for use during winter. These are just a few glimpses of yesteryear, when our thoughts were one. </span></p><p align="left"> <span style="font-size:130%;"> "That's past, why talk about it! Today is today!" the younger set would reply with a frown." "Yes," we agree "but we are only humans like anybody else. Memories often drift back of the beautiful things as well as bad experiences of the past. Perhaps we would still walk in beauty if we had not made mistakes." </span></p><p align="left"> <span style="font-size:130%;"> We don't have to look far to find it within us. It might not be too late. Beauty and happiness can be renewed when we find our way and abide as closely as possible to the Great Creator's laws. Harvest time is very sacred. There is not only food for thought, but a blessing for the coming year. What we harvest is also a spiritual matter. Will we reap obstacles in the coming year, or perhaps some advantage by which to survive? No one knows but the Creator. Let us all pray that today's harvest is good health and happiness to all people on earth. </span></p><p align="center"> <span style="font-size:130%;"><b>Hotevilla land threatened</b> </span></p><p align="left"> <span style="font-size:130%;"> What has been done for us with good intentions in the past has often aroused envy. We should not have to question something given to us with an inner feeling of free will. But, things given to us over the rough ground of the past we know are likely to backfire and must be approached cautiously. </span></p><p align="left"> <span style="font-size:130%;"> On this basis we oppose the proposed housing program on Hotevilla land. The promoters could be none other than the Bureau of Indian Affairs (BIA) and Hopi Tribal Council. Such a project has been completed in First Mesa, the one in Second Mesa has been started but stalled, and Third Mesa, including Hotevilla, has been surveyed to begin soon. The housing units are to benefit the adjoining village of Bacabi and have been approved by the governor of that village, backed by the BIA and Council. </span></p><p align="left"> <span style="font-size:130%;"> We oppose the housing project because it will be on our land. Two attempts to meet with the people of Bacabi have failed, stalled by various excuses. Our concern is that this move was decided upon without common consent. For we claim this land by an order of sacred movement, according to the laws and instructions initiated and documented between the Bear Clan and Fire Clan long before the coming of the whiteman, which have since been commemorated often until corruption in Oraibi led to the split in 1906 (through which Hotevilla village was founded). It is in the form of a deed inscribed on each of their stone tablets. It was agreed that should one of them weaken to the invading forces, whoever is still strong will inherit the power and the land. Thus when Yukiuma was forced out of Oraibi, he drew a line on the ground (still visible today) and made the statement: "Thank you, now from this point all the land is mine," whereupon he moved on to Hotevilla where he settled a new village in order to fulfill his mission in accordance with the laws of the Creator. </span></p><p align="left"> <span style="font-size:130%;"> Bacabi village was established much later (two or three years) under the leadership of Kawonuptewa of the Sand Clan, with a group of people who had returned to Oraibi on their signature that they yield to the new ruler. They had to move out again becuase of the cool reception they received from Chief Tawaquaptewa of Oraibi, thus Bacabi was settled. </span></p><p align="left"> <span style="font-size:130%;"> Before Kawonuptewa died he admitted his wrongdoings. In his testimony he admitted that he had no land. He claimed only the outskirts of his village. He said, in part, "To survive I have chosen the Bahanna way, his religion and the laws of his system. But in order to feed my people I have taken part of the land from the Hotevilla people by force. In order to make them suffer more I did it in the form of oppression, but I made a big mistake that will hurt my people when I am gone. I did not accomplish what I promised, I have deceived those who promised to follow me all the way. Instead I have reawakened the ceremonialism of the Hopi. Not once did I enter the church that is built in my village, which I approved and ordered. I can say again, I am wicked. I did not record any document or deed for my people. It is also under my approval that the Hotevilla School was built under the name I stole, Yukiuma." </span></p><p align="left"> <span style="font-size:130%;"> On this ground we in Hotevilla will not permit any housing in the area surveyed. Right now the Bacabi people are happy with all the conveniences of Bahanna. We would not have this trouble if they would avoid expanding into our land. </span></p><p align="center"> <span style="font-size:130%;"><b>Old Story True Today</b> </span></p><p align="left"> <span style="font-size:130%;"> Recalling some of the memories and experiences of one of our elders, the feelings and views of yesterday and today as he tells it, will show us some facts which concern every Hopi today, reflecting on what Bahanna has sowed since he claimed dominion over the Hopi and other nations. </span></p><p align="left"> <span style="font-size:130%;"> Thus he begins..."I often think back through the years to the times of my youth, when we were one people in our mother village in Oraibi. Our ceremonial pattern was still in order. The duties of the rightful clan leaders were being carried on as they were years ago. As if by magic the rain would come, there was abundance of fresh corn and other crops, the land was green to feed the animals. I took it this wonderful life would go on forever without interruption. </span></p><p align="left"> <span style="font-size:130%;"> "The elders would tell stories of the past, the prophecies of things to come were told and retold. But at this young age my inner mind was not fully developed. I was confused with what seemed like meaningless and idle talk because the things of which they spoke did not yet exist. But as I grew older it was a sad fact to experience the things they talked about. As I relate my story I am sure someone will accuse me of lies and dreams of the past which cannot be lived again and prophecies that cannot materialize. Though many of the things that were foretold have come to pass, the stage we are now experiencing is still part of their prophecies. Since the dimensions in time and space vary in accordance with the conduct of man and nature, there are certain confirmations by which we can acknowledge the stage we are in. One such prophecy foretells that one day our land will be taken over for development. So today the housing projects are beginning. To some people it seems good, but to people of knowledge it is not good, rather it is just another case of Bahanna's system of laws lessening our hold on the land. It is the instruction of the Creator's law that we must not yield, for that would break up our way of life, and put the Hopi and other nations out of existence. For we are waiting for our white brother to help us, and he might come and find us having forsaken the sacred laws and instructions, and whip us without mercy, or nature herself will take over, for we shall have proved ourselves too weak to deserve what was given to us by the Creator. </span></p><p align="left"> <span style="font-size:130%;"> "We knew that one day a strange people would appear in our midst, who would create man in his own image. Given his language and his knowledge, our own people will become the instrument by which he will try to rule over us and carve the rest of us into his image. His creation will be of our own people. Since they will be his tools he will make certain they do a good job. </span></p><p align="left"> <span style="font-size:130%;"> "But if we are strong and firmly rooted we will not be deformed, whereas they will slump for they will be rootless. So we must have strength to preserve ourselves. </span></p><p align="left"> <span style="font-size:130%;"> "As time goes by, people will struggle for power to rule for self-gain. But it will be in vain, for whoever leads must allow equal value to the land and all life placed there by the Creator. </span></p><p align="left"> <span style="font-size:130%;"> "Each race will have a different system to go by when their leadership becomes distorted by mistakes or destructive ways. For the Hopi the lines of leadership are firmly drawn, for we know that along the way rightful leaders and people may forsake and stray from their sacred duties, and eventually use their ceremonials the wrong way for influence, or commercialize them. Thus the most important function must be discontinued until we find our way again and respect it rightly. </span></p><p align="left"> <span style="font-size:130%;"> "Although the leadership will function normally without the Kikmongwi (Chief) since the religious leaders will have the same power and authority to lead their people through the pattern of the life cycle bestowed on them and all mankind, it will often be asked, "Who will carry on the power and authority when all religious leaders die?" </span></p><p align="left"> <span style="font-size:130%;"> "It will pass on to any person clinging to the Creator's great laws; a strong and stable person ignoring the lingering pressure of destruction, and willing to die in honor of the Great Spirit. For this stand is not for himself but for all people, land and life. The people of the destroyer will use the word, leaderless, as a weapon to bring the humble to their knees. In spite of this we must stand firm. </span></p><p align="left"> <span style="font-size:130%;"> "I was fortunate to witness and share in gatherings with the great leaders often held in Oraibi before the division among our people caused by the intervention of Bahanna, to review the instructions and prophecies. At that time the theme of the gatherings was one and we all spoke in the same terms. The Bear Clan and the Fire Clan and the Spider Clan occupied the authoritative seats before them. Pipes were smoked and exchanged as a sign of brotherhood, symbolizing the understanding of one for another. The talk of the Bear Clan leader would be resumed by the Fire Clan leader, the Spider Clan correcting the mistakes. It would last into the night. At this young age my understanding was not fully developed, and I wondered why they always talked along the same pattern. As I grew older I began to understand the purpose. Along the way as we follow the pattern of life, our lifestyle might change and even fall to the opposing forces with their materialistic advantages. But there will be resistance from those who adhere to the great laws. </span></p><p align="left"> <span style="font-size:130%;"> "Authoritative leaders will die out. People of bad intentions will seek out leaders with which they can deal for their own ends. People with good intentions will also seek for the right leaders to help them regain what was rightfully theirs from the beginning. </span></p><p align="left"> <span style="font-size:130%;"> "Since both the Bear Clan and the Fire Clan have authority by their stone tablets, they exchanged vows by which their power would be surrendered, should they make a weakening mistake, to the next person in line; or any person still traveling on the rightful path, should all three authorities fail. </span></p><p align="left"> <span style="font-size:130%;"> "I have come to understand now that this doctrine has to be followed once again, as it has been followed since the dawn of time by people in power and authority. We can now look back and see our fallen brothers. In many cases we will fight for power leaning on our clan hereditary value, but if one makes a mistake it is all in vain. </span></p><p align="left"> <span style="font-size:130%;"> "As far as I can remember no words replacing the great laws were ever spoken. To forget or change them would be to lose the life they hold for all mankind. </span></p><p align="left"> <span style="font-size:130%;"> "I speak here of the doctrine followed in Oraibi, where we Hotevilla people came from. We have several mesas on which are situated many villages, each of which is independently governed. Perhaps they have their own system or pattern to follow in order to preserve themselves when faced with distorting or destructive influences. </span></p><p align="left"> <span style="font-size:130%;"> "Yes, I see, and I am aware of many things which were foretold. It was foretold that man's clothing would be taken over by women. Also skirts have been raised above the knee, as predicted, devaluing the sacred body of the female, indicating that many things will be devalued from the original. The lack of peace in our own spiritual being could trigger the revolution. So when the Hopi sees this his remark is simple: 'We are now at the beginning of something!' Our character and conduct have changed. Respect we once had for each other is gone. We have forgotten how to greet, appreciate, and share with each other, and have become greedy to the point of competition. We are becoming militant against the weak, some resorting to Bahanna law here in our village, for their own self gain, without respect for the rightful leaders. Strong arm tactics are employed. Our ceremonial dances and songs are waning spiritually. There are other signs too numerous to mention. </span></p><p align="left"> <span style="font-size:130%;"> "I need not look further. The landscape is dry. It has rained some but the plants and grass have not responded to it. Something is wrong. Let's look within ourselves. Perhaps we still have time to correct ourselves, for better or worse we must try. </span></p><p align="left"> <span style="font-size:130%;"> "For example, I put a question to a young man who seems to be serious and always participates in ceremonial dances: 'Why do you sing and dance?' He answered, 'Because I'm Hopi and I enjoy dancing.' 'Do you know there are meanings in the songs and movements, that we hope will link our thoughts with the unseen forces so it will rain and grow our plants and we will have plenty to eat?' He looked at me with a smile and answered, 'Yeah, I know, but I have no field where I can plant. I dance to entertain so women and girls will enjoy my dancing.' 'Good thoughts!' 'They also produce very wet moisture when handled kindly.' </span></p><p align="center"> <span style="font-size:130%;"><b>Hospitality is a Hopi Tradition</b> </span></p><p align="left"> <span style="font-size:130%;"> The progressive newspaper, Qua'toqti, has criticized the efforts of friendly Bahannas who have opposed outside interference in Hopi culture. These friends tried to alert Arizona Public Service that traditional authority had been violated by the signing of contracts with the so-called Hopi Tribal Council, allowing the installation of power lines into Hopi villages. An editorial of October 2 tries to imply that this is an interference in itself. </span></p><p align="left"> <span style="font-size:130%;"> From our viewpoint, it seems that Qua'toqti is almost in tears with concern for the new establishment, and seeks to hobble outsiders who might interfere with the misdeeds of that establishment. We defend the efforts of our Bahanna friends, and once again repeat, as foretold, that the Paiute or the Navajo or even the Bahanna who has an open mind, may make an effort to help us when we are at the last step, about the vanish from existence. This brings to mind that we were taught not to turn anyone away from our door. Humble or rich, we should feed them even if water is all we have left. For someday we might be rewarded as the Great Spirit allows us to get what we deserve. Most of us forget that this is the most powerful element. </span></p><p align="left"> <span style="font-size:130%;"> Perhaps Qua'toqti distorts this fact. Sometimes it is not easy, but it is said that even if your house is gleaming with beauty and good food but not shared with kindness, it is empty, without spirit, and not worth anyone's envy. Likewise, the humble home that is shared is beautiful. </span></p><p align="center"> <span style="font-size:130%;"><b>Riley Sunrise Case is Revealing</b> </span></p><p align="left"> <span style="font-size:130%;"> We thank Qua'toqti for recalling the incident with CORE in the early 1960's, in which Harry Chaca was supposedly stabbed with a railroad spike and the Agency Superintendent "manhandled." As we recall the incident, Guy Kotschaptewa, an eighty year old leader, was charged with assault because he challenged the Superintendent. Guy had made a move to lead the Superintendent out peacefully, with which the Superintendent cooperated, but Guy was then jumped by the police. Lewis Naha ran to his aid but was beaten severely. A man named Riley Sunrise responded but was arrested, so he put up a fight and was overcome and beaten. Both men were thrown in jail. Old man Kotshaptewa was charged with assault for touching the untouchable Superintendent. </span></p><p align="left"> <span style="font-size:130%;"> Charges against Mr. Naha and Mr. Kotshaptewa were made but later dropped. Riley Sunrise was charged with assault with a deadly weapon, but was acquitted in Federal Court in Phoenix. The railroad spike proved to be a plant to make the case stronger against the traditional Hopi who were only trying to defend their land against oil prospecting leases negotiated without their consent, which was the reason for the meeting with the Superintendent. </span></p><p align="left"> <span style="font-size:130%;"> The friendly Bahannas were objecting to outside interference in Hopi affairs on the part of oil companies operating through the Tribal Council's Mormon lawyer, John Boyden. The Superintendent's testimony in the Phoenix trial revealed an unethical conflict of interest on the part of Boyden, who represented the oil companies, and the Tribal Council with whom they were dealing, at the same time. </span></p><p align="left"> <span style="font-size:130%;"> We also recall something comical that happened at the trial. The witnesses for the defendant were uneducated Hopi with long hair and beads, yet they were able to make a statement in blunt English to the judge and jury, though they could have used their interpreter. The prosecution witnesses, however, educated with short hair, white shirts, and ties, were too shy to speak English, and had to borrow the traditional interpreter for their statements. But we won in the end because we spoke the truth. </span></p><p align="left"> <span style="font-size:130%;"> What then was really behind this incident? Why did the police chief Tipling and tribal judge Sekaquaptewa need to hire heavily armed deputies to guard a couple of helpless Hopi? We later heard they were afraid the radical Hopi and CORE might attack them. As for COPE, they were a non-violent organization called in to help the Hopi as observers to see that the traditionals would have a fair hearing. After all, the traditionals are uneducated. </span></p><p align="left"> <span style="font-size:130%;"> There have been many incidents against the Hopi that can be told someday, such as the time government workers stripped the Hopi women and girls an threw them into sheep dip, or the enforcement of U.S. Government livestock regulations in our sovereign territory by which many Hopi were imprisoned because they refused to allow their livestock to be confiscated, a recurring issue. We are sure these events are on record, should anyone doubt what we say. </span></p><p align="center"> <span style="font-size:130%;"><b>Chairman Opposes Tradition</b> </span></p><p align="left"> <span style="font-size:130%;"> Regarding recent efforts of visiting Bahannas (white folks) to protect Hotevilla from the forced installation of utilities without regard for the wishes of the village leaders, or for the reason the village was founded, Abbott Sekaquaptewa, the chairman of the so-called Hopi Tribal council, made the following statement, which we feel should be set straight (Qua'toqti, Oct. 2, '75): </span></p><p align="left"> <span style="font-size:130%;"> "The traditionalists claim they want to live their own way and not the whiteman's way. Yet, they have adopted, without hesitation, one of the whiteman's least desirable ways--resorting to political propaganda pressure through the use of partisan letter writing campaigns and media releases, without the support of the majority of the community members. There is not one Hopi soul who has not adopted the whiteman's way in one form or another, and there is no use in throwing that accusation back and forth. It will not stick to anyone." </span></p><p align="left"> <span style="font-size:130%;"> It seems the chairman has forgotten that he was born in Hotevilla, as were his brothers and sisters. He must also have forgotten that his blood relations were among the first who settled the village in order to preserve our way of life. They shared our burden of sadness and compelling pressure to bring us to our knees. They shared our imprisonment for simply refusing the offers of the government. </span></p><p align="left"> <span style="font-size:130%;"> When the government failed to break us, other methods were used. We were induced into using the money system to get food, clothing, tools, etc. But we knew that this would not hinder our stand so long as the money was earned through our own hard work, and not by becoming the tool of the ruling establishment. We knew as well that the money system would become a weapon in the hands of our own people, by which our culture could be destroyed. This is the stage we are in now. </span></p><p align="left"> <span style="font-size:130%;"> In making his statement the chairman is using a psychological trick to get our children to think we have already taken the bait. He wants us to stop squirming and think we are licked. But we must disregard his argument, for it has no basis. </span></p><p align="left"> <span style="font-size:130%;"> If he disapproves of our use of whiteman's materials while we defend our right to self-government by the Great Spirit's law, why doesn't he make a law against our using those things? </span></p><p align="left"> <span style="font-size:130%;"> Of course he should then meet us halfway by relocating the people who want to live under the whiteman's government. Perhaps a good place would be the Hopi Industrial Park, with its ill-fated underwear factory! Then these people could have the conveniences of the city, and we would be happy with our corn and beans, free from outside interference. </span></p><p align="left"> <span style="font-size:130%;"> </span></p><p align="center"> <span style="font-size:130%;"><b>Two kinds of law...</b> </span></p><p align="left"> <span style="font-size:130%;"> We alert all our Bahanna friends to be aware of Hopi "law-and-order" in case they should visit us. Anyone with long hair, beard and beads, or in any way looking like a hippy, could be stopped for any excuse. Even short-haired people can be stopped if they hang around the traditionals too long. The progressive government knows that they can lose by being exposed, so they regard friendly outsiders as a danger to their stronghold. </span></p><p align="left"> <span style="font-size:130%;"> There have even been laws passed which go deeply against our tradition, such as the shameful "Anti-Hippy" law, which may still be in effect, so far as we know. We present it here as an example of one of the many ways the puppet Council violates the spirit of Hopi life: </span></p><p align="left"> <span style="font-size:130%;"> "Whereas, the Hopi Tribal Council has been informed that a group of California people known as "Hippies" is likely to visit the Hopi reservation in the near future, and </span></p><p align="left"> <span style="font-size:130%;"> "Whereas this group is known to have radical ideas and practices which are incompatible with Hopi Culture, </span></p><p align="left"> <span style="font-size:130%;"> "Now, therefore be it resolved by the Hopi Tribal Council that this group is declared undesirable and all members of the "Hippie" group shall not be allowed on the reservation. </span></p><p align="left"> <span style="font-size:130%;"> "Be it further resolved that (the) Superintendent is hereby requested and authorized to employ whatever means necessary to remove individuals or group of "Hippies" from the reservation at his own discretion. </span></p><p align="left"> <span style="font-size:130%;"> "Certification: I hereby certify that the foregoing resolution was regularly adopted by the Hopi Tribal Council on the 1 day of June, 1967, by a vote of 9 in favor and 0 opposed, the chairman not voting, after full and free discussion on the merits. (Resol.no.H-9-67) </span></p><p align="left"> <span style="font-size:130%;"> (signed) Logan Koopee, Hopi Tribal Council." </span></p><p align="left"> <span style="font-size:130%;"> Chief Katchongva of Hotevilla Village issued an immediate response which read, in part, "Your attitude toward people is wrong and wicked. Removing people from my village by force is very wrong for the Hopi. I hereby reject...resolution no.H-9-67. </span></p><p align="left"> <span style="font-size:130%;"> "On the grounds that this resolution was acted upon without my approval, nor none of the information concerning this resolution ever come to my attention, that the village of Hotevilla will be subject to it. </span></p><p align="left"> <span style="font-size:130%;"> "Now for years I have retold my reasons to the people of the Agency as to why the village of Hotevilla refuses to accept all your programs. That is by high reasons, the Hotevilla Village was settled by traditional way from the beginning, and will continue to be. All your law enforcements must discontinue within the Village, during the ceremonials and at all times...." </span></p><p align="left"> <span style="font-size:130%;"> This was the chief's way of telling them, "You have violated the highest law of the land, the Great Spirit, by breaking the great link between men, the power of harmony, the very element by which mankind has survived. My village will not be bound by such inhuman law. Those who enter with a good mind are accepted. Stop interfering through your police force. Our ways have worked for centuries to this day. Thus I protect the Great Spirit's honor, as I have vowed to do." </span></p><p align="center"> <span style="font-size:130%;">Message From a Blue-Eyed Hopi </span></p><p align="left"> <span style="font-size:130%;"> As one of several friends who help the traditional Hopi produce Techqua Ikachi, I wish to correct certain false rumors circulated against this newsletter by Qua'toqti, a progressive paper. </span></p><p align="left"> <span style="font-size:130%;"> Techqua Ikachi was started by a traditional Hopi in Hotevilla, after consultation with his elders. The names of those whose viewpoint would be represented were suggested by David Monongye, who also reviewed the material for the first issue. HE did not see the finished product before release, being out of the village at the time. Since copies were released as soon as they were ready, some reached Qua'toqti before T-I's staff got theirs. </span></p><p align="left"> <span style="font-size:130%;"> When Qua'toqti's white reporter showed a copy to a staff member, he naturally did not recognize it. And when David, who is nearly blind, returned, he too had not yet seen it. Qua'toqti jumped at the chance to ridicule the newsletter as the work of outsiders, but they jumped too soon, for the staff have approved it as expressing their views, and want it to continue as presently organized. And it is written by a Hopi after all, though the quality of writing confused Qua'toqti, since friends had helped with the grammar. </span></p><p align="left"> <span style="font-size:130%;"> Contrary to accusations, we who help do not express our personal views, and we have nothing to gain. Our help is purely technical. We support no faction, only the teachings of the Great Spirit, which are simple and clear. </span></p><p align="left"> <span style="font-size:130%;"> The followers of the Great Spirit have been imprisoned, silenced, and ridiculed, and we know why. The truth they speak is the enemy of those who get rich from Hopi, and gain by turning the Hopi against their own leaders. We know who are really involved in outside interference, and why they use tricks to try to silence Hopi leaders and create disunity. </span></p><p align="left"> <span style="font-size:130%;"> For those who think it wrong to give voice to the followers of the Great Spirit, we offer the words of a respected leader, Dan Katchongva: </span></p><p align="left"> <span style="font-size:130%;"> "We know that when the time comes, the Hopi will be reduced to maybe one person, two persons, three persons. If he can withstand the pressure from the people who are against the tradition, the world might survive from destruction...I must continue to lead my people on the road the Great Spirit made for us to travel. I do not disregard anyone. All who are faithful and confident in the Great Spirit's way are at liberty to follow the same road." (signed: a "Blue-eyed Hopi")<br /><br /></span></p><hr style="font-size:8;"><p> </p><center><span style="font-size:130%;"><li><a href="http://www.jnanadana.org/hopi/techqua_ikachi_i.html">Return to Techqua Ikachi Index</a><p> </p></li><li><a href="http://www.jnanadana.org/hopi/techqua_ikachi.html">Return to Techqua Ikachi Home Page</a></li></span></center><p> </p><hr size="8"> <span style="font-size:130%;"> </span> <img src="http://www.jnanadana.org/hopi/techqua_wheel.c.gif" align="left" /> <span style="font-size:180%;">The shield symbol with its four<br />circles in four quadrants means:<br />"Together with all nations we<br />protect both land and life, and<br />hold the world in balance."</span>JUAN RAFAEL SANTOShttp://www.blogger.com/profile/01879890481260089196noreply@blogger.com0tag:blogger.com,1999:blog-33183376.post-13885448705711846342007-11-07T15:32:00.000-08:002007-11-09T01:45:06.765-08:00Techqua Ikachi #2<center><img src="http://www.jnanadana.org/hopi/techqua.title.c.gif" /></center> <p align="center"> <span style="font-size:130%;"><b>Issue Number 2<br /><br />Greetings from our Second Issue!</b> </span></p><p align="left"> <span style="font-size:130%;"> We apologize for being so late, but September was a very busy month, considering all the disturbances we have had to deal with. </span></p><p align="left"> <span style="font-size:130%;"> We were hoping to bring some pleasant news. Visitors often ask us about our weather, crops, health, and daily life. It would be wonderful to say, "Yes, we are happy because it rains often and our fruit, corn, melons and beans are growing well, there will be plenty of grass for the animals, and the U.S. Government and the "Tribal Council" which they set up have recognized our sovereignty and agreed to let us live our way of life without interference. </span></p><p align="left"> <span style="font-size:130%;"> We regret that these happy words are impossible. Today we are not happy because we did not have much rain. Some rainfall this summer was not good. The grass and our crops did not respond and are poor. Our planting season was delayed by a late spring. The enemies to our crops are many and strong. The value of our prayers is waning because of our lack of oneness and disturbances of every sort. </span></p><p align="left"> <span style="font-size:130%;"> Our troubles come mainly from the Bureau of Indian Affairs and the so called Hopi Tribal Council. Everyday their propaganda machine is grinding away to belittle our tradition and indoctrinate our children into Bahanna's material laws while erasing the spiritual laws of the Hopi. This is a fact we must face everyday. </span></p><p align="left"> <span style="font-size:130%;"> Despite all this some of what the followers of the Hopi tribal Council offer has its bright side which is very appealing to the followers of the original Hopi prophecies. A certain suggestion arises each time there is friction. We forget it because we know it is intended as mockery and foolishness, but at this stage the idea arouses our interest. Perhaps we should explore its value for it might resolve the Hopi problem. </span></p><p align="left"> <span style="font-size:130%;"> They propose that any Hopi who wish to continue their tradition should return totally to the primitive life. Living entirely in the old way without whiteman's clothing or food. Housing must not be made of whiteman's building materials. We must remove all our children from school and all those who earn their livelihood from Government and Tribal Council employment must resign. Drinking and cooking with water from Bahanna's wells should be forbidden. We should not drive cars. We should use nothing made by Bahanna. (Don't forget all Bahanna things are made of material stolen by Bahanna from our land.) </span></p><p align="left"> <span style="font-size:130%;"> This means separation. This might actually be the means by which to fulfil the sacred mission for which we have lived and struggled all these centuries for it can only be accomplished so long as our life is based upon the original Hopi system, even at this stage. Those who like Bahanna's system should move into that society where they will be happy under his laws. This must be done voluntarily. This way we can remain related and still be happy. If such a plan fails to materialize, then it is up to the Hopi Tribal Council or Washington, D.C. to heal the pain by correcting their own wrongdoings according to their own system. Otherwise, our grievances must go to the United Nations or to the World Court for a decision. Beyond this we still have three people standing behind us who are to come and purify us if this fails. After that nature will have to take over. </span></p><p align="left"> <span style="font-size:130%;"> At this moment we are being overrun by the invading forces of our own blood brothers and sisters who are trying to deliver coup de grace to our village government backed by the BIA and the so-called Tribal Council who dominate through police power, which is an absolute violation of the Hopi way of life. </span></p><p align="left"> <span style="font-size:130%;"> As a people we have always avoided such methods for our ancient legends as well as our prophecies clearly warn us of the disastrous results. It does not take much common sense to see that this will destroy the very life of our culture. </span></p><p align="left"> <span style="font-size:130%;"> Only within the past month there have been three incidents concerning the installation of water and sewage systems into our village without our approval. The first two were repelled with violence. The clashes provoked by the puppet Hopi and supported by the puppet Hopi police. The Hotevilla "Bahanna Traditionalists," as we call them, finally won their round with the installation of a pipeline though no arrests were made. </span></p><p align="left"> <span style="font-size:130%;"> For the time being the installation of electricity was stalled but this does not mean it will stop. All it takes is a little ignorance plus a police force to carry out your will (really the will of Washington, D.C.) and selfishness will overshadow the meaning of the traditional way. </span></p><p align="left"> <span style="font-size:130%;"> If such people have their way they will persist until the Traditional Hopi is no more or until his throat is cut to keep him silent. </span></p><p align="center"> <span style="font-size:130%;"><b>Why Do Traditional Villages Refuse Modern Conveniences?</b> </span></p><p align="left"> <span style="font-size:130%;"> Now as always the question arises--why traditional Hopi refuse to have Bahanna conveniences. Perhaps his has never been clearly understood by those who live in Bahanna's system or by people living in other countries. We Hopi are simply a group of people with similar languages living in villages which are actually independent from each other. The leaders in each village perform their part in the whole pattern of life through the cycle of their ceremonies which take place according to the sun and the moon. Through this cycle all land and life is complete. Since we are placed upon this land by the Creator for a purpose, like all races of people around the earth, we are able to relate ourselves deeply to our environment, the waterless desert, rocks, woods, plants, animals, birds, and other creatures which modern man has forgotten, surely to his great loss. If we allow our ways to be changed into the ways of modern society by strong-arm tactics used to force us to accept foreign leadership, as is being done today through the so-called Hopi Tribal Council, we would be doomed and lost in the midst of unfamiliar surroundings. We would be forced into partitioning our land, paying taxes and bills we cannot afford unless we give up our lives for whiteman jobs, in which case it would still be very difficult to adapt ourselves to the new environment. </span></p><p align="left"> <span style="font-size:130%;"> Civilization can have many meanings. To some it means a lot of gadgets and comforts. People who visit Hopiland agree we have good ways of life and a great possession. The true value of our own civilization lies in our peace with little or no war or crime, no jails or courts and law and order, all of which tend to lead to confinement, craftiness and bribery. We are able to live without polluting the atmosphere or the water or destroying the environment in any other way. </span></p><p align="left"> <span style="font-size:130%;"> All this would still be true today if the encroachment by outside interests, the law and order, and the Progressive promoters were absent. Yet the true Hopi way is not a thing of the past, the struggle continues today. We hope we are not wrong in denying ourselves and our children the good things that are offered, but we believe our way of life to be the best that man can achieve and that once lost cannot be regained or purchased with any amount of money. </span></p><p align="center"> <span style="font-size:130%;"><b>The Water Dispute is Nothing New!</b> </span></p><p align="left"> <span style="font-size:130%;"> "Water dispute erupts in Hotevilla" cried the eagle puppet press September 25, 1975. People who have recently arrived from the Bahanna world might think this is a new issue, but it is nothing new to the Hopi people nor to the outside world. </span></p><p align="left"> <span style="font-size:130%;"> Recently new people have settled into Hotevilla village. Perhaps they wish to escape the monster of Bahanna society or have found it impossible to fit into the environment of "a high standard of living." Could it be that their conquest of the white man's world has failed? Perhaps hey see a richer harvest to be made right at home by concentrating their wits on the humble and meek, while nourished by the words of those who say that nothing can be fruitful unless it is pulled up, or built up. They seem to have no pity for the original settlers of the village and the newcomers involved show no respect for the elders of a different tribe. </span></p><p align="left"> <span style="font-size:130%;"> Mary Ann Felter, a full Hopi, born in Hotevilla, was married to Mr. Felter without approval from her parents. Both are employed by the Puppet Council. To quote her: "Thinking back on the others who have water, I don't know of any one of those who have any kind of problem like this. I knew there would be trouble when we started work." </span></p><p align="left"> <span style="font-size:130%;"> Without regard for the rest of the village the installation of a water pipe was requested. Before the project could be complete there were many clashes. The Tribal Council police intervened to protect the puppet Hopi so they could complete their job. </span></p><p align="left"> <span style="font-size:130%;"> The traditional Hopi, attempting to protect the independence of their village, were threatened with arrest. While at the same time these policemen failed to follow up on their own law and order which would have required them to arrest the puppet Hopi who were obviously fortified with alcohol, which is a violation on the reservation land, according to the Government. Admittedly the police have no jurisdiction on Hotevilla land. Why are they here? </span></p><p align="left"> <span style="font-size:130%;"> Mary Ann Felter went on to say "I hope that's the end of it. There are a lot of people who want water in their houses, and my advice to them is to keep at it, but I may be wrong and I admit that I don't know much about the old Hopi ways. But I think I am doing right. When I am old I may say I should have listened to Katherine, but I am young and I want things." We all have our weaknesses! As the Bahannas say, "It's not good to bite the hand that feeds you." Unfortunately it will be too late to change things when Mary ann is older but wiser. </span></p><p align="left"> <span style="font-size:130%;"> Our readers who are new to the problem will be interested to know that over the past years there have been several similar occasions. We have explained to those who want water and other utilities why this village must oppose such things, but we were never heeded. We have had to dig up or remove pipes at least four times in order to make our point. Still, it has not been understood. Mrs. Felter has said that the people who have water have had no problem like this one. False! It is not so. Usually the problem is avoided by connecting the utilities under cover of darkness or when we are all asleep or when we are at our ceremonial duties, at which time we must never allow such actions to dilute our humble prayers for mankind. </span></p><p align="left"> <span style="font-size:130%;"> So we learn that it is not what we say but how we act that determines who we really are. It was only a few weeks ago that some puppet Hopi tried to terrorize Hopi elders and visitors at a meeting. One Hopi elder was held at gunpoint and kicked around. One round was fired but no one was hurt. The drunken gunslinger was not apprehended by the police. Is this a conspiracy? We wondered. </span></p><p align="left"> <span style="font-size:130%;"> We would like to know what our readers think about all this. What are we really? And whose base is stable? Those who settled the village, or those who are newly involved in disrupting it? </span></p><p align="center"> <span style="font-size:130%;"><b>Progressive Press Welcomes Traditional Newsletter</b> </span></p><p align="left"> <span style="font-size:130%;"> Qua'toqti, the puppet press, has welcomed our newsletter Techqua Ikachi with open arms describing it as "political and religious," as well as "radical." Though they say our writing "sounds like something from the 1960's underground paper" they admit that they recognize a familiar Traditional Hopi "song." We all know that the trouble we face goes back much farther than 1960! and we're sorry but the needle got stuck in the groove? Our song will continue to be the same beautiful pattern. The tone of truth cannot be printed by Qua'toqti, this we know. </span></p><p align="left"> <span style="font-size:130%;"> We wonder why they sent a Bahanna reporter to inquire about our publication. We would have preferred a Hopi. It's a little comical to see this "establishment" oriented newspaper grasping at straws speculating about the "influence of young Bahanna writers" in our traditional newsletter. </span></p><p align="left"> <span style="font-size:130%;"> Most of the September 18th Qua'toqti editorial "New Voice Old Message" is not worth analyzing as it is only a defensive reaction, but we agree with their statement "when are we going to learn that it is not what we say but how we act that determines what we really are?" Though they say they "have the greatest respect for Hopi philosophy" we shall leave it to the readers of Qua'toqti and Techqua Ikachi to decide for themselves whether this is true. We welcome outside opinions. </span></p><p align="center"> <span style="font-size:130%;"> WHO REALLY RESPECTS HOPI PHILOSOPHY? </span></p><p align="left"> <span style="font-size:130%;"> Please consider this brief outline of Hopi values and decide for yourself: To begin with the Traditional Hopi desires to live peacefully and uphold his name. He desires to live his own way of life according to his own laws as given by the Great Spirit without the influence of modern laws made by men. </span></p><p align="left"> <span style="font-size:130%;"> As Traditional people we would not have become involved in our current conflicts were we not provoked by what we sense will overcome us and destroy our chosen way of life. We must react strongly to defend our land and life, just as all forms of life on earth and in the universe have the sense to move in their own defense when they sense violence. </span></p><p align="left"> <span style="font-size:130%;"> While the defensive reactions of the Progressive Hopi seem to be on the same level of reasoning, he desires to live under modern materialistic laws while at the same time practicing some of his tradition. Since he can not get what he wants under the traditional system his alternative is to join the more forceful society with its jails and police. To accomplish this he must move with force disregarding traditional doctrine. </span></p><p align="left"> <span style="font-size:130%;"> Compare this to the Traditional who must act to defend himself and his way of life from the real threats of violence presented by the Progressive. </span></p><p align="left"> <span style="font-size:130%;"> We hope all people involved will consider this and determine for themselves what we really are by our actions. It should be easy to see whose fault it is that there is unrest within the Hopi nation, as described in our first newsletter. Perhaps we are wrong by going the way of our Maker and not accepting the blind schemes of men. What do you think? </span></p><p align="center"> <span style="font-size:130%;"> YES, THE CORRAL GATE IS OPEN! </span></p><p align="left"> <span style="font-size:130%;"> The editorial went on to say that the essence of Techqua Ikachi's message is "We are chiefs. We demand that you respect us." A Hopi does not demand. He merely teaches hoping that people who have ears to hear will respect the ways of the Great Spirit for a long healthy life. He hopes simply that others will let him remain within his own environment whereas Bahanna demands respect by law and order and forces people into his environment. The Hopi is not a prophet of doom, he merely respects the words that come through the mouth of the Great Spirit and clearly warn us what will happen if we do not wake up and correct ourselves. </span></p><p align="left"> <span style="font-size:130%;"> Yes, as the editorial says "some shepherd has left the corral gate open." It has always been open! </span></p><p align="center"> <span style="font-size:130%;"> GUESS AGAIN!!! </span></p><p align="left"> <span style="font-size:130%;"> So far, three editions of Qua'toqti have been devoted to a guessing game that looks more like a smear campaign, about the true origin of our paper. Perhaps their Bahanna reporter, unfamiliar with our ways, has jumped to certain conclusions about our staff, and their editor has snapped at the bait. </span></p><p align="left"> <span style="font-size:130%;"> In our next issue we'll explain more about how we operate, but for now, just one clue: all their guesses are wrong! We're definitely Hopi! Now we hope they will become as curious about the real issues! </span></p><p align="center"> <span style="font-size:130%;"><b>Uncle Sam Sends a Puppet to the Queen</b> </span></p><p align="left"> <span style="font-size:130%;"> We were informed that the Hopi Tribal Council Chairman, Abbott Sekaquaptewa visited the Queen of England draped in Hopi traditional finery and Mon-go-ho and posing as the greatest chief of the Hopi Nation while back home he had just finished threatening to have his police "put the screws to" her countrymen, the ATV film crew, presumably to "protect" Hopi Tradition. We wonder what makes him so nervous! Maybe he has a monkey on his back nagging him not to reveal his guilty conscience. He must be worried that news of his own role in the attempted materialistic conquest of the Traditional Hopi might reach the Queen's ears. At a later date we hope to bring you what he actually said to her. </span></p><p align="left"> <span style="font-size:130%;"> He traveled as part of a U.S. delegation to London September 15th for the opening of the United States Bicentennial Exhibition. Perhaps it is appropriate that he, rather than a true religious leader should help represent the United States in a propaganda stunt. </span></p><p align="left"> <span style="font-size:130%;"> The joke is on him. To us leadership is something religious. As with all religious things the genuine article should never be used in a commercial venture! </span></p><p align="center"> <span style="font-size:130%;"><b>Traditional Leaders Welcome British Film Crew</b><br /></span></p><center><span style="font-size:130%;"><img src="http://www.jnanadana.org/hopi/issue_2_1.jpg" /></span></center><span style="font-size:130%;"><br /></span><p align="left"> <span style="font-size:130%;"> A crew of four film makers from England visited Hopi this spring. Their visit was the culmination of a plan which started about two years ago. Members of the group had read about our way of life and thought it would make an interesting subject for a film. They have filmed native people in other parts of the world, and are under a contract with ATV Television, London, to produce a certain number of high quality documentaries each year. </span></p><p align="left"> <span style="font-size:130%;"> But they were in for a real shock! Greatly respecting our tradition, they desired to work only through our proper leaders. But coming from a foreign land, and knowing us mostly from books, they walked right into the office of the puppet "Hopi Tribal Council." Patiently they sat through long meetings and waited, growing suspicious and greatly disappointed. These were not the spiritual people they had heard about! Where were they! </span></p><p align="left"> <span style="font-size:130%;"> After two weeks all they had to show for their effort was a contract offer form the Council, demanding absolute censorship of the entire film! "Even Marlon Brando doesn't get that!" they told us. When they sent the contract back to London the ATV staff just laughed at it, and said they would frame it and hang it on the wall as a joke. </span></p><p align="left"> <span style="font-size:130%;"> It was clear that the puppet government and their lawyers had something to hide. They seemed just as shocked that news of their wrongdoings might leak out to the world. </span></p><p align="left"> <span style="font-size:130%;"> The crew were so discouraged that they were ready to give up and call it quits. Perhaps there were no real Hopi left! But somehow they came across a little booklet by Dan Katchongva called "From the Beginning of Life to the Day of Purification." "It was Katchongva's words that turned us around and made everything clear," they told us. Through the booklet they finally found out that the Tribal Council and the traditional leadership are not the same. They decided to seek out the Traditionals. </span></p><center><span style="font-size:130%;"><img src="http://www.jnanadana.org/hopi/issue_2_2.jpg" /><br />English crew filming the harvest</span></center><span style="font-size:130%;"><br /></span><p align="left"> <span style="font-size:130%;"> They met John and Mina Lansa, Thomas Banyacya, and David Monongye, and began to work through them. Feeling encouraged, they spent two more weeks filming the spring planting, and other neutral subjects which would not offend anyone, then left promising to return for the harvest. </span></p><p align="left"> <span style="font-size:130%;"> In September they returned for four more weeks. This time they decided just to work with individual people, with the cooperation and approval of the traditional leaders. </span></p><p align="left"> <span style="font-size:130%;"> They showed two films by their director Michael Pearce, which were very well received by the traditional people. One of the films showed a South Sea Island tribe whose way of life was being destroyed by outside influences which were supposed to help them. </span></p><p align="left"> <span style="font-size:130%;"> Once when Mr. Pearce was checking his mail in Kykotsmovi, the Tribal Council Chairman, Abbott Sekaquaptewa, had him picked up by a policeman and taken to his office. </span></p><p align="left"> <span style="font-size:130%;"> According to Mr. Pearce, Sekaquaptewa claimed he had received complaints that the crew had been filming in Oraibi Village. Pearce denied this, and pointed out that since the Tribal Council had offered them an impossible contract the group had decided simply to work with individuals. Sekaquaptewa threatened to confiscate their film and equipment if he heard any more "complaints." He refused to identify the alleged complainant. A police officer threatened to "cause trouble" with the crew's visas. Pearce later expressed amazement at finding such a "police state" on the sacred Hopi land. </span></p><p align="left"> <span style="font-size:130%;"> Sekaquaptewa's claim that his actions toward the crew were intended to protect Hopi tradition proved false when several Traditional leaders instantly rallied to their support. The leaders signed an agreement which Pearce later presented to the Chairman who could then make no argument but still threatened, "If we hear any complaints we're going to put the screws to you!" </span></p><p align="left"> <span style="font-size:130%;"> Though no equipment was officially confiscated the crew had a very difficult time getting back a camera they had lent to a Council employee who had offered to take some shots for them. </span></p><p align="left"> <span style="font-size:130%;"> Pearce explained that it was not the crew's intention to side with the Traditionals, but only to produce a good movie. To him, this means showing everything as it is. He thought it unfortunate that the Tribal Council officials acted in such a "devious" and "threatening" manner. </span></p><p align="left"> <span style="font-size:130%;"> The difference between the two styles of government left the Englishmen with an impression they are not likely to forget. They became firmly convinced that the traditional people had a lot to tell, and that the U.S. Government sponsored Council had a lot to hide. They grew more determined than ever to show both sides exactly as they are. </span></p><p align="left"> <span style="font-size:130%;"> They left at the end of the month, thankful for the cooperation they had received from the people, and pleased that they had completed almost everything that they had planned. They expect the film to be released internationally early next year. </span></p><p align="center"> <span style="font-size:130%;"><b>Letters From Our Readers</b> </span></p><p align="left"> <span style="font-size:130%;"> <u>Hotevilla</u> </span></p><p align="left"> <span style="font-size:130%;"> "As an anglo living in Hotevilla, surrounded by a tradition so pervasive that the land is a source and expression of it, I can only be a transient in the landscape, with few landmarks but those manifest within me and those shown me. Although the Qua'toqti representation and the sample insertion of the first page of your newsletter cast Bahannas with only negative aspects, I trust your awareness of the unity of all peoples through 'their traditional roots' (whether fully realized or not) would precipitate a generosity of nature preceding cultural boundaries and enabling a free flow and sharing of thought." </span></p><p align="left"> <span style="font-size:130%;"> <u>Utrecht, Netherlands</u> </span></p><p align="left"> <span style="font-size:130%;"> "I read Techqua Ikachi very careful and after reading and thinking and reading again, I will have to tell you: it seems to me excellent indeed! I hope you will continue this newsletter. In contrast with other white-, red-, and underground papers, it is written without hate, violence, and sensation. The authors have done a very good job. They only tried to explain their view, without trying to tell other people that they are complete out of their minds if they have not exactly the same thoughts and feelings. So, Techqua Ikachi came to me as an honest, polished, and well cultivated newsletter, written with an intention of generosity and concern for all mankind. It has to make a deep impression to the outside people. My congratulations!" </span></p><p align="center"> <span style="font-size:130%;">* * * * * </span></p> <span style="font-size:130%;"> We've received more...see our next issue!</span>JUAN RAFAEL SANTOShttp://www.blogger.com/profile/01879890481260089196noreply@blogger.com0