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The novel by Tony Hillerman, The Dark Wind, first published in 1982, discusses Hopi mythology throughout the story, as key characters are Hopi men, and events of the story occur near important shrines or during an important ceremony. The fictional Navajo sergeant Jim Chee works with fictional Hopi Albert "Cowboy" Dashee, who is a deputy for ...
In 1941, Polingaysi Qöyawayma wrote the novel The Sun Girl: A True Story about Dawamana, about difficult decisions faced by a young Hopi girl. [7]Her autobiography No Turning Back, which she related to author Vada F. Carlson, was published in 1964.
The Navajo, who were neighbors of the Hopi in the southwest, borrow elements of the Pueblo people’s emergence myths in their creation stories. [6] The Navajo creation story has parallels to the Biblical book of Genesis. The early Abrahamic concept of the world is similar to the Navajo concept of the world. This world is one where the earth is ...
The plot makes reference to Joint Use lands with both Navajo and Hopi making use of the land. This is a long-standing dispute, and even the resolution mentioned in the story, a 1974 public law and following court cases assigning one large area for the Hopi, requiring thousands of Navajos to move, did not resolve the issue.
The story follows the traditional form of Hopi oral literature where when the people of the village behave improperly their chief seeks help to end their evil ways. Hopi Oral history includes the story where Chaveyo headed the Hopi warriors in the Pueblo Rebellion at the Hopi village of Oraibi in killing the Franciscan priest and destroying the ...
Don Chuka Talayesva (1890–1985) [1] [2] was a Hopi who is noted for his autobiography, written in conjunction with Yale University anthropologist Leo Simmons, describing his life until 1940. [3] Talayesva was born with the name Chuka in Old Oraibi , Arizona , and grew up until the age of ten in a traditional Hopi manner, but then spent ten ...
[citation needed] This idea of the Blue Star Kachina marking the end of all Hopi rituals is reflected in Waters' book, Book of the Hopi, in which he states, "The end of all Hopi ceremonialism will come when a kachina removes his mask during a dance in the plaza before uninitiated children."
Stephen's first recording of the Hopi was in 1882. [3] During his time there, he observed all aspects of Hopi life including focuses on language, culture, and family fife. Folklore, legends and ceremonies were also observed. [3] Learning the Navajo language, Stephen held a seemingly positive relationship with the Hopi. [3]