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Hopi Time opens with a quotation drawn from his extensive field work, which directly challenges Whorf's claim of a lack of temporal terms in the Hopi language: "Then [pu’] indeed, the following day, quite early in the morning at the hour when people pray to the sun, around that time then [pu’] he woke up the girl again." [42]
Originally, the prophecies were given by eight prophets in seven different time periods. According to oral tradition, the Mi'kmaq Nation heard the first Prophet. [5] [failed verification] The remaining seven prophets appeared before and were recorded by the Anishinaabeg. A prophecy of each of these seven periods were then called a "fire".
According to Hopi legend as reported by writer Frank Waters, [3] at the beginning of time, Taiowa the Creator created his nephew, Sótuknang, to construct places for life. Out of the nothingness, Sótuknang created nine universes or worlds: one for Taiowa, one for himself, and seven others for additional life. [4]
Most versions have it that the Pahana or Elder Brother left for the east at the time that the Hopi entered the Fourth World and began their migrations. However, the Hopi say that he will return again and at his coming the wicked will be destroyed and a new age of peace, the Fifth World, will be ushered into the world. As mentioned above, it is ...
The day-year principle or year-for-a-day principle is a method of interpretation of Bible prophecy in which the word day in prophecy is considered to be symbolic of a year of actual time. [1] [2] It was the method used by most of the Reformers, [3] and is used principally by the historicist school of prophetic interpretation. [4]
Adding another layer to the alternating time zones is a pocket in the southern end of the Hopi reservation that is Navajo Nation. Traveling more than 160 miles (258 kilometers) from northern Arizona through Tuba City, and back-and-forth from Hopi to Navajo, residents and tourists could cross time zones several times.
He published two large volumes, one in German, Hopi-Raum [3] (Hopi Space) and one in English, Hopi Time. [4] Subsequently, he published a large number of texts and myths in the Hopi language. His work has been described as beginning a new phase of ethnographic study in which Hopi discourse was made available in their own language. [ 5 ]
Whorf's study of Hopi time has been the most widely discussed and criticized example of linguistic relativity. In his analysis he argues that there is a relation between how the Hopi people conceptualize time, how they speak of temporal relations, and the grammar of the Hopi language. Whorf's most elaborate argument for the existence of ...
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