Hopi (ho´pê) noun
plural Hopi or Hopis
1. a. A Pueblo people occupying a number of mesa-top pueblos on reservation land in northeast Arizona. The Hopi are noted for their sophisticated dry-farming techniques, a rich ceremonial life, and fine craftsmanship in basketry, pottery, silverwork, and weaving. b. A member of this people.
2. The Uto-Aztecan language of the Hopi.
[Hopi hópi, peaceable, a Hopi.]
Hopi, PUEBLO people of the Southwest who occupy several MESA pueblos in NE Arizona, numbering 11,173 in 1990. Most speak Hopi, a Uto-Aztecan language. Geographically isolated, they resisted European influence more than other Pueblo tribes and participated in Popé's revolt (1680) against the Spanish. In the 1820s the NAVAHO began to encroach on their lands. Sedentary farmers and sheep herders, they retain clan structure and rituals, including the Kachina ceremony and snake dance; at the same time, the Hopi have a high level of education. In 1975 the federal government began procedures to separate Navaho and Hopi lands, requiring several thousand Navahos to relocate but also assigning some formerly Hopi territory to the Navaho. A court decision in 1992 assigned most of the land still in dispute to the Navaho.
If you went straight through the Hopi Reservation to
the other side of the world, you would come out in Tibet.
The Tibetan word for sun is the Hopi word for moon,
and the Hopi word for sun is the Tibetan word for moon.
"When the iron eagle flies and horses run on wheels, the Tibetan people will be scattered over the earth and the dharma will go to the land of the red man." --Tibetan Prophecy
"When the iron bird flies, the red-robed people of the East who have lost their land will appear, and the two brothers from across the great ocean will be reunited." --Hopi Prophecy]
- Lee Brown, Cherokee
The Elders of the Native American Hopi nation say that the Earth's surface is like the back of a spotted fawn. As the fawn grows, the spots move and change number. Similarly, every time the Earth Mother sings a new song or enters a new vibrational shift, Her power centers also change to a new configuration, interconnected by a more complex sacred geometry.
The Hopi also have prophesied that "Turtle Island
could turn over two or three times and the oceans could join hands and
meet the sky." This seems to be a prophecy of a "pole shift" --
a flipping, of the planet on its axis. The Hopi call this
imminent condition -- and that of society today -- "Koyaanisqatsi",
which means "world out of balance...a state of life that calls for
another way. "
In [the unified "patterned whole" mode, as opposed to the mode of seeing things as a linear sequence,] all action occurs in an infinite present. There is no attribution of causality or construction of sequence. All events occur simultaneously.
Although linear, analytic thought forms the basis for a complex, technological society, other societies have developed around the present-centered mode. It is the conflict between these two modes of consciousness that has caused much cultural and personal misunderstanding. A Westerner may wonder what the Zen monk is talking about when he speaks of "no time" existing. We wonder why a person from India cannot seem to build a bridge on time.
Yet this question is relevant only within our particular constuction of reality, not in the nonlinear mode, although the ability to switch and to employ each mode in appropriate situations is quite important. Consider the Trobrianders, a culture that Dorothy Lee reports as based on nonlinearity and on present-centeredness. To take an example similar to that of firewood and ashes: When we ordinarily view the process of the maturation of a plant (for example, a yam), we see a sequence. We experience the 'same' yam turning from ripeness to overripeness in sequential time. The Zen monk does not share our view, nor does the Trobriander. The ripe yam (which in the language of the Trobriander is called 'tatyu') 'remains' a ripe yam. When an overripe yam appears, it is a different entity, not casually or sequentially connected with the ripe yam. It is another entity entirely and is given another name, 'yowana'. There is no temporal connection between events in the world of the Trobriander, in Lee's words, "no tense, no distinction between past and present.... What we consider a causal relationship in a sequence of connected events is to the Trobriander an ingredient in a patterned whole."
The temporal dimension is one key in a more complete science of consciousness. The recognition that the linear mode of time is but 'one' possible construction brings to consideration other modes of temporal experience, those associated with phenomena outside the range of the normal. For us, an event is considered "paranormal" if it does not fit within the coordinates of ordinary linear time. But if linear is but one possibility, these unusual events, unusual communications, may in fact occur, even though they cannot be charted in the coordinates of linearity. The laws that govern such experiences may not be those that govern normal consciousness: The experience of the night is not that of the day.
The nonlinear mode is a daily part of the experience of each person. It is deliberately cultivated in "mystical" tradtions as a complement to ordinary consciousness. It is sometimes brought about by the administration of consciousness-altering drugs. It is the dominant cultural mode of the Trobriander and of the Hopi Indian. It is a mode associated with the intuitive, holistic side of ourselves."
- Robert Ornstein, "The Psychology of Consciousness"
The southwest's most
intriguing natives, the Hopi, have always claimed that their sipapu
(place of emergence from the underworld) is
in the Grand Canyon. They say their
ancestors went underground to live with "the ant people" when the
great flood wiped out the last world. Later, they emerged
through the sipapu to begin their lives and migrations in the present
world. The many circular kivas found in Anasazi
ruins are said to be symbolic of this emergence, i.e. underground
ceremonial chambers with a roof entrance/exit, still called the
The sacred clowns of the Hopi have a unique function in their society and the religious right to enact by negative example what should not be done. Humiliation and ridicule are their methods, and no one is immune to their rudeness. Stripping another naked is not going too far. Misbehavior of people in the community is dramatized, and the culprit takes the hint.
The clowns are the ultimate tradition keepers. If work needs to be done the clowns recruit the workers. They cannot be denied.
White ways, such as money, missionaries, and teachers sent to the Hopi have been the subject of the clowns' derision.
In the 1960's an unusual drama
was inspired. An eerie sound was made by twirling a piece of hose, and
two aluminum pie tins were thrown over the houses. The clowns came
down from the clouds (over the rooftops) dressed in shiny silver and
painted green, demanding to be taken to the leaders.
All this was done to make fun of a leader at a nearby village who was
making a public uproar about UFO's.
-infostream c/o Tessa X-
Parallels Between The Hopi & Sumerian Cultures
by Robert Morningsky