GIFT of Reconciliation

How The Antelope Maiden Was Reconciled

2 sons of village chiefs of Zuñi are racing. At bluff they are called by Antelope mána. They approach, and maiden draws up elder brother by deep inhalation. She tells other one that she will not give back his brother even for his beads. When father hears, he sends younger brother to ask assistance of Pöokónghoyas, for whom he makes ball tied to stick and arrow. He goes to house of Spider Woman, their grandmother, who calls them. Messenger hands them presents, and they send him to Mole.

Mole tells them to go northward to his uncle. They come to house of Storm, who is Hopi. Young man tells his story and they smoke. Young man swallows smoke then Storm sends him to Snake people at Wálpi. He goes and finds Snake people dressed up as warriors. He tells them why he has come, and they smoke.
Young man again swallows all smoke, which pleases Snakes. They give him báho, which they say maiden wants, and tell him to make báhos like it. He returns home, and they make good many báhos.

Young man, father, 2 Pö'okongs, Spider Woman, and Storm proceed to bluff. Father asks for son and shows maiden báhos. By aid of Storm they get into house, and maiden says she wants báhos, but before she gives up son they must play game. She spreads sand on floor, and Hopi plant seeds and thrust báhos into border of sand. Plants grow up quickly, and maiden then says they shall race, following sun. Young man mounts eagle breath feather and maiden turns into swift snake. Maiden is in lead, and Spider Woman, with reed, by strong inhalation, increases young man's speed so that he beats. Mána draws son from inner room where many bones of voting men. Antelope Maiden has been angry because no báhos had been made for her, but she is reconciled when her báhos are revived.

Traditions of the Hopi, by H.R. Voth. Field Columbian Museum Publication 96, Anthropological Series Vol VIII. Chicago. [1905] and is now in the public domain.

Old School Revenge, Hopi style

How The Yellow Corn-Ear Maiden Became A Bull Snake And Revenged Herself – Hopi

Maiden crouched & ready
Copyright : Chris Fourie

A long time ago two maidens lived in Oraíbi. They were close friends and often used to grind corn together, one time at the house of one, at another time at the house of the other. But after a little while they both fell in love with a certain young man of the village, which led to disagreement and quarrels between them. The Yellow Corn-Ear maiden was possessed of supernatural powers and concluded to destroy her friend and rival. One time early in the morning they were both going to get some water from Spider Spring, which is located somewhat north-east of the village. They took their so-called maiden's jugs (mónwikurus) with them. When they were returning to the village they came to a sand hill, and the Yellow Corn-Ear maiden suggested that they rest there for a little while.

After some time she said to her friend: ''Let us play here for a little while. You go down this hill and I shall throw something at you. You catch it and throw it back to me," whereupon she drew forth from her bosom a very pretty little wheel that showed all the colors of the rainbow. When her friend had reached the foot of the hill she threw this wheel at her, and when her friend caught it it was so heavy that it threw her down. When she rose she had been turned into a coyote. Her friend at the top of the hill laughed at her and said, "You have been quarreling with me about that young man, now that is what you get for it. Now, you go about that way." Whereupon she picked up her jug and went to the village.

The other maiden, now a coyote, felt very sad and ascended the hill to her water jug, which she tried to carry but could not do so in her present form. She waited there until evening and was crying most of the time. After dark she tried to enter the village, but the dogs of the village immediately drove her away. She made a large circuit around the village and tried to enter it from another side, but was again driven away by the dogs. So she went westward, and having become very hungry by this time, she was thinking where she might find something to eat. It was in the fall of the year, and the people were watching their crops in the fields, so she thought she might perhaps find something in some of the sheds or temporary shelters in which the people were living, and approaching one of them she found on top of a shelter two roasted ears of corn that had been left there. These she ate. She then made another effort to enter the village but as soon as the dogs of the village smelled her presence she was again driven away. She then concluded that she could not get into the village and again went westward. She knew that somewhere west of Apóhnivi there was a place called Yungáchaiví, where some herders had also built temporary shelters and were staying while they were herding their sheep at that place. She thought that perhaps there she might find some shelter and food.

By and by she arrived at a hut which belonged to two Qö'oqöqlöm Katcinas who were hunting in that region. In this but she found a great deal of rabbit meat, a good many rabbit skins and some entrails of rabbit. The latter and the meat were slightly baked. She was very hungry and ate a little of the entrails, which she did not like very much, however. It was about the time of the morning meal and the two hunters had had their early meat and had already left for the hunt. She was very tired, having spent all the night trying to get into the village and find shelter, and so concluded to remain and rest here all day. In the evening the two Qö'oqöqlöm hunters returned. When coming near their hut one of them said, "There is a coyote in our hut and has eaten some of our meat. Let us kill him." Whereupon he got ready his bow and arrows and was aiming at the intruder, when the other one said: "No, let us try to capture him alive and take him home to our grandmother, Spider Woman." Upon entering the hut they heard the coyote sob and saw tears trickling down his eyes. "Oh!" one of the hunters said, "This coyote is sad and has been crying. Let us feed him." So he took a large piece of meat, broke it in two and gave a portion of it to the visitor, who ate it with relish. Hereupon they concluded that they would go home that evening. They tied up the meat and the skins, and also tied the feet of the coyote, and loading everything upon their backs they returned to their home, which was at Katcina Gap (Katcínvala), a short distance northwest of Oraíbi.

Arriving there they called to Spider Woman saying, "We have brought you an animal. Come and help us lift it off of our backs." She did so and expressed her satisfaction at the present that she had received. They then placed the coyote and the meat north of the fireplace. The woman looked closely at it and then said to the two hunters: "Alas! that poor one! That is no coyote. Thanks that you have not killed it. Where did you find it?" They told her that they had captured it in their but where they had been hunting, and related all the circumstances. She at once sent one into the village after some Tomóala, the other one she sent to the woods after some juniper branches.

While they were gone she boiled some water, and when the man with the Tomóala returned, she poured the water into a vessel and put a hook from the pods of the Tomóala into the neck and another one into the back of the coyote. She then placed the latter into the water, covered it with a piece of native cloth (möchápu), then placed her hand upon the cover, took hold of the two hooks and kept twisting and turning them, by which operation she pulled off the skin of the coyote. Throwing aside the covering of the vessel she threw away the skin, and in the vessel was found the maiden whom she had thus restored. She still had her clothes on and her hair tied in whorls just as she had left the village. The woman asked her how she had met with this fate, and the maiden told her the whole story. Spider Woman comforted her saying, "You poor one. That Yellow Corn-Ear maiden is bad, but you will take revenge on her."

Hereupon the other hunter returned with the juniper branches. She took the maiden, the branches, and the water into another room and there bathed the maiden, then gave her some corn which the maiden ground into meal. After a number of days Spider Woman told the maiden that she should go home now as her mother was very homesick after her child, but she said she would call somebody in first; so she ascended her housetop and cried out to her neighbors that they should come in. In response to her announcement a great many Katcinas who lived around there came into her house, asking her what she wanted of them. "Yes," she said, "there is this maiden here and I want you to return her to her house," and then told them the whole story. They were willing. She then dressed up the maiden nicely, putting her hair into new whorls and placing over her shoulders a new atö'ö, and then instructed her that she should have her father make two báhos and a number of nakwákwosis for the leader of the Katcinas and for the leader of the singing, and also told her how she should behave towards and get even with her enemy, the Yellow Corn-Ear maiden. Hereupon they went to the village, the maiden going in the rear of the line of Katcinas. Having arrived near the house of the village chief (Kík-mongwi), where the Pongówe kiva is at present situated, they performed their first dance, singing while they danced.

This was at early dawn, the so-called white dawn (qöyángwunu). Their singing at once arrested the attention of some of the early risers, who hastened to the place where the Katcinas were dancing. Soon the news was whispered around that the Katcinas had brought a maiden to the village, and some soon recognized the girl and ran to the house of her parents. The latter, however, refused to believe the news, and four messengers had to be sent to them before they believed. They then went to the dancers, who in the meanwhile had arrived at the dancing plaza in the center of the village. "So you have come," the mother said, and began to cry and wanted to take her daughter with her, but the latter said, "Wait a little," and then told her father that he should take two báhos and a number of nakwákwosis, and while he did this the Katcinas continued their dancing and the mana remained waiting by their side. When finally the father brought the prayer-offerings he gave one báho to the leader, the other to his daughter. After the dancing was over, the daughter gave her báho to the leader of the singing. The nakwákwosis were distributed among the other Katcinas, and after the father had thanked the Katcinas for returning his child and had told them that he was very happy, they returned to their home, the parents taking with then] their daughter.

She rested there during the whole day, but early the next morning went to grind corn, singing a little song which told about her recent adventures. Her friend, the Yellow Corn-Ear maiden, heard her sing and at once visited her, expressing her great delight at her return. She was treated cordially, the maiden just having returned not manifesting any ill-feeling towards her at all, according to the instructions of Spider Woman. She was biding her time. They ground corn together all day again as they had done formerly. In the evening they went after water again to the same spring where they had gotten water before. While they were filling their jugs the Yellow Corn-Ear maiden noticed that her friend was dipping her water with a peculiar little vessel (which Spider Woman had given to her) and that the water, as it was running into the jug, looked very beautiful, showing the different colors of the rainbow. She said to her friend: "What have you there? Let me see that little cup." "Yes," her friend said, "that is a very good cup, and the water tastes well from it, too." Hereupon she drank from it and handed it to her friend. She admired it very much and also drank from it. Immediately she fell down and was turned into a bull snake. "There! You remain that way now too," the Blue Corn-Ear maiden said; "you tried to destroy me, but you will now have to remain that way because no one will help you and restore you." She then laughed, picked up her jug and returned to the village.

The bull snake left the place and wandered about. It often gets hungry, but as it cannot run very fast it has difficulty in getting its prey, hence it captures its prey by charming and drawing it towards it by its powerful inhalations, which is still frequently observed by the Hopi. It lives on little rabbits, mice, birds, squirrels, etc., which it charms by its inhalations and then kills them.

This maiden in the form of a bull snake later on went to the village once and there was killed by her own parents, who of course did not know that they had killed their own daughter. Hereupon the maiden, or rather her soul, was liberated and could then go to the Skeleton House. Ever since some of the sorcerers (Pópwaktu) will occasionally leave their graves in the form of bull snakes. Bull snakes are often seen coming out of certain graves still wound in the yucca leaves with which the corpse was tied up when laid away. If such a bull snake in which a sorcerer is supposed to have entered happens to be killed, the soul of the sorcerer living in it is set free and then goes to the Skeleton House (Máski).

Footnotes:A pû'hu (road or path) consists of one or more small feathers--usually eagle feathers-to the stub end of which are fastened a single and a twisted string. These feathers are placed near springs, in front of shrines, altars, on paths and near graves, as paths for clouds, spirits, deities, etc., Whom the Hopi wish to follow the paths.Told by Qöyáwaima (Oraíbi).

matured woman honoring her womb.
Copyright : Chris Fourie

another HOPI story

an older American Indian woman posing on the beach .
Copyright : Chris Fourie

How The Yellow Corn-Ear Maiden Became A Bull-Snake.

Two maidens, friends, fall in love with young man, which leads to quarrels between them. Yellow Corn-Ear maiden has supernatural powers. They go to spring, and on return she suggests, after resting, they shall play. Friend is to go down hill and Yellow Corn-Ear is to throw little colored wheel she has at her and friend is to throw it back again. Yellow Corn-Ear throws wheel, and when friend catches it, it is so heavy it throws her down. When she rises she has turned to coyote. Yellow Corn-Ear laughs at her and returns to village.


Coyote maiden tries to carry jug and cannot. She waits, crying, until evening, and then tries to enter village, but dogs drive her away. She goes westward, and being hungry, goes to temporary shelter of people in field and eats two roasted corn-ears she finds. She again tries to enter village, but is driven away She then goes westward again and arrives at hut of two Qö'qöqlöm Katcinas, They are away hunting, and she remains there all day. In evening they return, and one prepares to kill coyote, when other suggests they shall capture him alive and take him home to grandmother, Spider Woman.


On entering hut they hear coyote sob, and see tears trickling down his eyes. They feed him, and loading meat, skins, and coyote on their backs, they return to their home. Spider Woman is pleased with present, but looking closely at it she says it is no coyote, and inquires where they found it. She sends one for some tomóala and other for juniper branches. When former returns she pours water into vessel and puts hook from tomóala pods into neck and another into back of coyote, which she places into water, covered with cloth. She twists and turns by hooks and then pulls off skin of coyote. She finds maiden in vessel, with clothes on and hair in curls. When juniper comes, she bathes maiden and then gives her corn to grind. Spider Woman tells maiden her mother is homesick after her. She then calls for Katcinas, and tells them maiden's story.


Maiden is dressed up, and after Spider Woman has instructed her as to prayer-offerings for Katcinas and how to get even with Yellow Corn-Ear, she goes to village with Katcinas. Katcinas dance and sing. Parents hear they have brought daughter, but at first refuse to believe news. They go for her, but mána remains with Katcinas until father brings offerings. Maiden returns home, and next day she goes to grind corn and sings about her adventures. Yellow Corn-Ear maiden hears and visits her. She is treated cordially, and they grind corn together as formerly. In evening they go to spring for water. Yellow Corn-Ear maiden notices that friend uses peculiar little vessel (given her by Spider Woman), and that water running into jug shows different colors of rainbow. Friend drinks and says water tastes good. She hands jug to Yellow Corn-Ear maiden, who drinks and turns into bull-snake. Friend tells her to remain so, takes jug, and returns to village, Bull-snake maiden later on goes to village and is killed by her parents, who do not know her. Her soul goes to Skeleton House, and ever since sorcerers occasionally leave their graves in form of bull-snakes.

Traditions of the Hopi, by H.R. Voth. Field Columbian Museum Publication 96, Anthropological Series Vol VIII. Chicago. [1905] and is now in the public domain

an older American NDN woman on the beach posing. 

Reconciliation Gift

How The Antelope Maiden Was Reconciled – Hopi

Alíksai! At Zuni the people were living, and the 2 sons of the village chief were racing with each other. At a place called Aámusha some one dangerous (núkpana), lived. A path led by this place, and as the two brothers were racing they came to this bluff and when they were close by they heard some one call, "Come here. There is something beautiful here, come and see it. Oh, no, there is nothing there," the boys said. "Yes, come and see, there is something beautiful here," the voice replied.

So they approached closer, and they saw on the top of the bluff a beautiful maiden. It was an Antelope Maiden. She at once drew up the elder brother by a long, deep inhalation. She then said to the younger brother: "Even if you bring your beads here, the most valuable possession of the Zunis, I shall not give you back your brother, as I do not want your beads."

Hereupon the younger brother ran home. "Why do you come alone?" his father said.

"Yes," he said, "when we were racing there a beautiful maiden called us and then drew my brother up with her breath, on top of the bluff. "

Oh!" the father said, "Yes, some one dangerous lives there."

The father then told his son to go and hunt up the Pöokónghoyas and ask their assistance. He cut a round piece from the middle of a buckskin and made a ball which he tied to a stick; also an arrow, to which he fastened blue-bird and parrot feathers, and finally gave his boy some tobacco and then sent him (on his errand. Going south, he all at once heard some one calling, and saw Pöokónghoya and his brother, both being very small, wandering and playing around there. He went first to the house where Spider Woman (Só Wuhti),[1] the grandmother of the two brothers lived.

She called to the latter and said, "Stop, and come here, some one has come," but they at first did not listen; so she called again. They then came into the kiva and the messenger, handing them the presents, said to them, "This I have brought for you. Way over there lives a pretty maiden who drew my brother up to her, and now my father has made these things and told me to bring them to you in order to see what you thought about it and could do for us." They told him to go westward to the Mole, his uncle. They said he would come to a hollow place where a ladder was protruding, there the Mole lived, and he should see what the Mole thought about it.

So the young man went to the house of the Mole, who told him to go northward to his uncle. So he proceeded northward and came to a little opening in the ground from which there came a breeze. "This must be the place," the young man said, and thereupon a great strong wind came out of the opening. It was the Storm (Hû'k'angwuu), who then invited him to come in, so he went in and found a Hopi sitting in the house. He was a handsome man, nicely dressed up, wearing a bandoleer over each shoulder, also two buckskins tied crosswise over his chest. He wore a hurúnkwa on his head, a kilt about his loins, and had black lines on each cheek, while his body was painted up like the bodies of warriors. When they were seated, Hû'k'angwuu asked him why he had come, then he related his story.

Hû'k'angwuu then said: "Let us smoke, then we will see what we think about it." So he got out a large pipe and the young man smoked, swallowing all the smoke without again exhaling it. He then said to his host. "Itáha!"[2] "Itíwaya,"[3] the uncle replied; and then added: "You are surely my nephew. Now, what is it that you want? what has happened?"

He then said: "My older brother and I were racing there and came to a place where a beautiful maiden called us and she drew my brother up, and now my father sent me out to see whether we could do anything to get him back. Our beads, she said, she does not want."

His uncle then said, ''You go to Wálpi (a Hopi village distantly located), and see the Snake people there, who used to have snake dances here and were driven away from here to Wálpi when the snakes bit somebody, and see what they have to say about it.

So the young man proceeded to Wálpi, although it was far away. So he came to Wálpi and there found the Snake people. They were handsome and dressed up like warriors and like Snake people (Tcutcúcona).

When he had entered they asked him: "Why have you come here?" "Yes," he said, "we were racing there where we live, and coming to the bluff, Aámusha, somebody spoke to us and said: "You come here, come in here. There is something handsome in here," and then she drew up my elder brother, and now my uncle, Storm, told me to come here and see you. Now, are you the ones, and what now? What do you think about it?"

"We shall see," they said, and then began to smoke. The young man again swallowed all the smoke, which pleased the Snakes [4] and they said, "You are truly our nephew. What is it that you want?" '

'Yes," he said, "we were racing there and that maiden drew up my elder brother and said that she did not want our stone beads even if we would bring them.''

"Yes," the Snakes said, "she does not want them." The Tcutcúcona then showed him a báho, saying, ''This the maiden wants, she does not want beads, but she wants such báhos. You look at this báho well and then make one like it; or," they continued, "we shall make one for you. You take that along and then you look at it well and make báhos like it and give them to the maiden. These she wants." So he took one with him and returned home.

When he arrived at his home he showed the báho; they looked at it and then made a good many of them. With these they proceeded to the place where the maiden had enticed the young man. The young man, his father, the 2 Pö'okongs, their grandmother (Spider Woman) and Storm were in the party. Spider Woman had taken a seat behind the ear of Pöokónghoya. When they arrived at the bluff the father said, ''We have come to get my child."

"What have you brought with you?" the maiden replied.

"We have brought these báhos," the father said, and hereupon Storm raised them all up and lifted them on the bluff. The mána at once fled into her house, and Storm pushed the whole party into the house also. "What have you brought?" the mána again asked. "This we have brought, this here."

Whereupon they showed her the báhos. "Thanks," she said, "these I want. Of course I shall give him to you, but let us first play a game," whereupon she spread sand upon the floor." Now, you play first," she said. So the Hopi planted different kinds of seed in the sand and thrust the báhos into the sand around the border, whereupon the things planted grew up quickly. "Thanks," she said, "you certainly know something. These I want and you shall certainly take him along. But we shall race first, we shall follow the sun." So she and the young man that had procured the báho arranged for a race.

The young man mounted an eagle breath feather, the mána turning into a Tókchii (a swift snake, similar to the racer). They started together, but by and by the mána got ahead of the young man. They circled around the sun, started back, the maiden still being in the lead. Spider Woman then took a reed, pointed it towards the racers, and by a strong inhalation drew the young man forward, increasing his speed so that he arrived at the house first, thus having beaten the mána in the race. The mána then said, "You take him along, you have beaten me." Whereupon she drew him forth from another room. He was nearly dead. In the inner room were many bones of young men who had perished there.

The Antelope Maiden had been angry because no báhos had been made for her for a long time, and hence she had killed so many young men. But since these people now revived her báhos she was reconciled, and after that killed no more people, and the Zunis were freed from this danger.

Footnotes:

Told by Tawíima (Mishóngnovi).

[1] Kohk'ang Wuhti (Spider Woman) is often called Só Wuhti (Old Woman or Grandmother).

[2] My uncle (on father's side).

[3] My nephew (on brother's side).

[4] The idea that swallowing the smoke, when smoking, is considered as an accomplishment, requiring special courage and strength, occurs in various Hopi tales.

LIZARD PEOPLE

LIZARD PEOPLE NOT YET

FOUND UNDERNEATH

LOS ANGELES

12.16.03 

StrangeWeb News

http://www.reptilianagenda.com/research/r110199l.html 

There are 270 tunnels beneath Los Angeles, arranged in a network. Since they have, for the most part, been sealed up with fences, they are no longer used for street-crossings.

There are older tunnels, under Bel-Air estate, UCLA, and El Pueblo de Los Angeles State Historic Park not far from Olvera Street. The latter tunnel is alleged to have hid many during the 1871 massacre of Chinese, recounts Cecilia Rasmussen in her article "L.A. Scene: The City Then and Now" in the July 22, 1996 Los Angeles Times.

Hopi Indian legend reports a sub-surface maze existing almost 5,000 years ago. G. Warren Shufelt, a mining engineer, went in search of it during 1934. That year, using a dowsing rod he called a "radio X-ray," he claimed to have secretly discovered caves beneath downtown L.A.

He claimed to have consulted Little Chief Greenleaf, a Hopi leader, and was told about the Lizard People, who lived circa 3,000 B.C. Before the destruction of their culture by meteors or a fire, they were said to have created three underground cities around the Pacific Coast, including one under Los Angeles and another beneath Mt. Shasta.

The Lizard people reportedly made the caves housing thousands by using chemicals to melt bedrock. According to Shufelt's version of the Hopi legend, the city was in a lizard's shape, and extended from Dodger Stadium to the Central Library.

Whether the Lizard People were reptiles or humans, Shufelt did not clarify. (There is a post-Shufelt account of a humanoid "reptile" clad in both trousers and a shirt on Mt. Shasta in 1972.) Paul Apodaca, of Chapman University, said that Shufelt's account of Hopi history was "exaggerated and corrupted." (Hopis did have a social division called the lizard clan, however.) The [L.A.] Times of January 29, 1934 reported Shufelt's claims of radio X-ray pictures of the subsurface rooms.

Shufelt said he thought he had found under Ft. Moore Hill a treasure room. With the permission of L.A. authorities, he had a 350-foot hole drilled. Cave-in worries stymied further drilling. After that, Shufelt vanished from public view.

Some five weeks prior to the drilling, Edith Elden Robinson had described her psychic vision of "a vast city...in mammoth tunnels extending to the seashore." The American Society of Psychical Research subsequently recounted her story of this supposed artifact of a vanished race.

On a website entry (http://www.lapl.org/central/urbanleg.html) dated March 29, 1996, Los Angeles' Central Library notes that, quite appropriate to the later library setting, the Lizard People owned golden tablets which delineated the story of the world since its beginning, the Lizard People's history, and even the origin of humanity.

Native and Natural

http://www.geocities.com/jarm48/ayukii.html 

the Grand Canyon

The Havasupai and the Grand Canyon - Hopi

"The Hopi's legend that all Hopi's came from the Grand Canyon is very touching to me. Does everyone know about that? .. I found it fascinating that originally it was thought the cliff people just disappeared off [the] Earth, but only by studying the buildings the Hopi made, did they realize that they are INDEED the descendants and thus the Hopi have lived longer where they are at than any other race of people on our Mother Earth." - ILB. 


The Grand Canyon.

Tourists flock to the Grand Canyon National Park, but few realize that when they descend upon mules to the canyon floor, they descend into Havasupai land. Over the years, cattlemen, miners, and tourists have claimed this country for themselves, assuming that the Havasupai have willingly accepted a few small acres of canyon land in lieu of the country they once held dear.

"Our case is clear and undeniable. We are the people of the Grand Canyon. Our legends say the Havasupai were created on these lands of the Grand Canyon's South Rim....prospectors invading our area had hopes of getting rich....Soon we were crowded from all our ancient lands, viewed as intruders.... We never agreed to the situation we find ourselves in...."
Havasupai nation.
"Not too many of you would stand the humiliation we stand every day. We live in a Park Service zoo....We are the only ones who don't seem to matter, and we are human beings who have to support ourselves on this land. And we used to own it."Augustine Hanna, Havasupai.

POWER of STORY

Eagle & the Condor

EAGLE & the CONDOR

The Importance of Unity at Hopi by 2012
Dear Friends,

My name is Kymberlee Ruff, MFT. Cherokee by ethnicity, I was adopted into the family of Grandfather Martin Gashweseoma of Hopi tribe. I have been asked to share the message of compassion from the Hopi/Tibetan Prophecy.

I have been taught by the Elders that the Hopi considered themselves: "The Center of the Universe". What happens at Hopi is a m

icrocosm for what will happen to the rest of the planet and beyond. It is therefore extremely important that there be Unity and Integrity at Hopi. Especially now in our changing world.
I was taught that the conflict at Hopi goes back many years, including the split at Old Oraibi in 1906. Recently some Hopi Elders came to me and said that the conflict resulting from the Return of the Ancestors gathering has increased that rift. I believe with all my heart that by writing this posting, much healing can be created with the intention of Unity.



Mural of "Center of the Universe" by Fred Kabotie

Last year I was asked to bring Grandfather Martin to this "Return of the Ancestors" gathering by the organization who hosted this event. I had just been to see His Holiness the Dalai Lama in Santa Barbara, California the night before. We flew to Flagstaff, Arizona that night and picked up Grandfather Martin and brought him to the Eagle and the Condor gathering. After only a few hours we left the event that same day and didn't actually participate in the rest of the two week event.

We flew to Flagstaff, Arizona that night and picked up Grandfather Martin and brought him to the Eagle and the Condor gathering. After only a few hours we left the event that same day and didn't actually participate in the rest of the two week event.


I had a wonderful time and thought the event was an enormous success. It was not until this year that I began talking with people all over North America and I learned that many others who attended the event were very upset by some of what happened.

I recently was told that there was a whole back story to what happened as a result of this event. I was told that this gathering may have fulfilled certain Prophecies but the WAY it went down, ended up creating huge conflicts at Hopi. Unity is so important and I am hoping that by writing this posting, it may open up both sides to be willing to talk and heal.

I have been practicing Tibetan Buddhism for many years now I have been taught that there are many ways to accumulate karma. One way is to be informed of how your actions may have hurt someone else and not do anything to heal it. Now that people have come to me, I have a responsibility to also report this "other" side of the story.

My intention is to give both sides respect and consideration. I believe with that providing empathy and compassion is the way to heal all wounds.

Some people have told me to just "Forget about the past and move on". The thing is, I was told that the feelings are NOT in the past and in fact with the "Return of the Ancestors" movie coming out, old wounds are being opened once again.


This summer I was asked to travel to Hopi to APPLY the message of compassion not just talk about it or write about it. I was invited to meet with a Hopi Elder from the "other side" that did not want the gathering to occur. This Elder is from the Traditional Elders and not from the Tribal government. As a result of Vows I have taken with the Tibetans, I am OBLIGATED to share what I was told. I met with this Hopi elder to ask what happened and what could I do to help. My son and I met with him and presented him with a Tibetan Khata (scarf) to show respect. We also brought him a Tibetan Prayer Wheel that has the sacred mantra OM MANI PADME HUM inscribed and sends the prayers out to the universe when spun.



http://www.dharma-haven.org/tibetan/prayer-wheel.htm

The Elder that I met with when I visited Hopi informed me that they believed that the Eagle and the Condor ceremony was supposed to transpire at a different time. Everything in Hopi is about tradition and timing.
I was told that certain Hopi Elders were not consulted about the gathering happening on April 25, 2009, until AFTER the Internet ads went up. I was told that "many Traditional Hopi did not want this event to happen. They were not asked or consulted regarding this event. After months of the world being told that the event was being hosted by Traditional Leaders and asking for money, these Traditionalists still were not informed or asked to participate. As one of the most sacred aspects of Hopi life being the Prophecies, the Prophecy keepers of Hopi were unaware they were apparently the hosts of this event."

I was saddened when I heard this. I was grateful to have the opportunity to hear about how disrespected these Elders felt.

So many people come to Hopi with these great ideas about "how things should be done" without consulting with all the correct Elders. Hopi life is complex and not being of the highest levels of this tradition it is clear we are not qualified to make judgments or demands of these Traditional people. Their society being as complex as it is makes it difficult to understand who does have the right to give authorization for any such events.
A year after the event, I was told that the event did not get certain permission or authorization from the different clans and Tribal members. The Traditional Hopi who are committed to their traditions are left to try and repair the physical, spiritual and emotional damage left by this kind of situation after they leave.
Apparently, the conflict became so contentious that these traditional Leaders asked the Hopi Tribal Council to help them protect their land, ceremonies and way of life from these people. The Tribal Government then created a law that anyone participating on Hopi Land could be arrested. At that point the Bureau of Indian Affairs and the FBI became involved! It sounds like what I had thought was a wonderful joyful event was turned out to be a disaster for others.

As a messenger of the Tibetan ways, I would like very much to apologize for any hurt I may have caused. I believe that we can learn from our mistakes and create a better future.
I am hoping that writing about this can help to create resolution and unity. The Tibetans speak of non-duality: where there is no "this side vs. that side".
No: "my side vs. your side". No: "good guys vs. bad guys". Just "us".

I am grateful for the meeting with the Hopi Elder who shared what else happened at the Gathering. I am hoping and praying that revealing what also happened at the gathering can begin to facilitate healing that is still needed. The message in Tibetan is about COMPASSION.
When I returned home last month, I began receiving many dreams that asked me to write about what happened with the intention of trying to create Unity and Forgiveness between the various "sides" that are not in unity with each other. One dream told me to mention what the Dalai Lama says about negotiating with China: "Opening Dialogue is the best hope for change." I have also studied with Dr. Marshall Rosenberg who founded the Center for Non-Violent Communication. For 40 years Dr. Rosenberg has been teaching the same message:
"Empathy is the cure for all conflict."

I believe that both sides have an important perspective and that they should both be heard.
In 30 years of being a psychotherapist, I have learned that conflicts can be devastating. The wonderful thing is that "disruptions" can also provide opportunities for enormous healing. This is what I am hoping and praying for. There is so much at stake. If the system all falls apart at Hopi, it could open the way to having casinos, etc. The Hopi are the only tribe that have not sold their land for gambling. They are also the only tribe that has never made treaties with the United States.
According to the Covenant made to Maussau the Creator, it is extremely important to protect Hopi and all that it stands for.
I have every belief that this can occur.
OM MANI PADME HUM

May All Beings Benefit,
Kymberlee

Feb. 2011

Eagle dancer by Alfred Begay

WARRIORS, ELDER'S WISDOM, PROPHECY

HOPI ELDERS SPEAK

"You have been telling the people that this is the Eleventh Hour. Now you must go back and tell the people that this is the Hour. And there are things to be considered:

Where are you living?

What are you doing?
What are your relationships?
Are you in right relation?
Where is your water?
Know your garden.
It is time to speak your Truth.
Create your community.
Be good to each other.
And do not look outside yourself for the leader.
This could be a good time!

There is a river flowing now very fast. It is so great and swift that there are those who will be afraid. They will try to hold on to the shore. They will feel they are being torn apart, and they will suffer greatly.
Know the river has its destination. The elders say we must let go of the shore, push off into the middle of The River, keep our eyes open, and our heads above the water. See who is in there with you and celebrate.
At this time in history, we are to take nothing personally. Least of all, ourselves. For the moment that we do, our spiritual growth and journey comes to a halt. The time of the lone wolf is over. Gather yourselves!
Banish the word struggle from your attitude and your vocabulary.
All that we do now must be done in a sacred manner and in celebration.
We are the ones we've been waiting for.



The Elders
Hopi Nation Oraibi, Arizona - 2002


Submitted by Dobby Sommer