Roads in the Sky: The Hopi Indians in a Century of Change

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Westview Press, Apr 13, 1995 - Social Science - 377 pages
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Despite one hundred years under the dominant American culture, Hopi culture today maintains continuity with its aboriginal roots, while reflecting the impact of the twentieth century. A compelling study of "fourth worlders" coping with a powerful nation-state, this book depicts Hopi social organization, economy, religion, and politics as well as key events in the history of Hopi-U.S. relations. Hopis have used their culture and their sociopolitical structures to deal with change. Clemmer focuses on six major events in Hopi history: a factionalist schism that split the largest Hopi village, Oraibi, into three villages; the impact of the federal Indian Reorganization Act of 1934; the rise of a political movement known as "traditionalism"; the story behind far-reaching oil and coal leases of the 1960s; the Hopi-Navajo land dispute; and the disappearance of ceremonial objects into private collections and museums.

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Hopi Prophecy the World System and Modernization
An Introduction to Hopi Society and Material Conditions
Hopi Culture on the Edge of the Twentieth Century
The Oraibi Split of 1906 and the Great Transformation
Reorganization 19101945
Mineral Leasing 19611989
The Present the Future and Beyond
Hopi Society the World System
The Modernity of Tradition
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Page 193 - Special Rapporteur of the Subcommission on Prevention of Discrimination and Protection of Minorities of the Commission on Human Rights was an "expert on mission" within the meaning of article VI of the Convention.
Page 47 - During the latter part of the nineteenth century and the early years of the twentieth century the number of peasant families in Croatia and Slovenia who owned their own lands had greatly increased.
Page 151 - Tribe may exercise such further powers as may in the future be delegated to the council by members of the tribe or by the Secretary of the Interior, or any other duly authorized official or agency of the State or Federal Government.
Page 166 - It is when neither a society's most general cultural orientations nor its most down-to-earth, "pragmatic" ones suffice any longer to provide an adequate image of political process that ideologies begin to become crucial as sources of sociopolitical meanings and attitudes.
Page 235 - Yuma and such other Indians as the Secretary of the Interior may see fit to settle thereon: Provided, however.
Page 164 - We define a man as more modern if he has a disposition to form or hold opinions over a large number of the problems and issues that arise not only in his immediate environment but also outside of it ... We also consider a man to be more modern if his orientation to the opinion realm is more democratic.
Page 187 - And that we will not bind ourselves to any foreign nation at this time. Neither will we go with you on a wild and reckless adventure which we know will lead us only to a total ruin. Our Hopi form of government is all set and ready for such eventuality. We have met all other rich and powerful nations who have come to our shores, from the Early Spanish Conquistadors down to the present government of the United States all of whom have used force in trying to wipe out our existence here in our own home....
Page 152 - Austin), he remarks at page 8: "(lit is alien to [the Hopis] to settle matters out of hand by majority vote. Such a vote leaves a dissatisfied minority, which makes them very uneasy. Their natural way of doing is to discuss among themselves at great length and group by group until public opinion as a whole has settled overwhelmingly in one direction. . . . Opposition is expressed by abstention. Those who are against something stay away from meetings at which it is discussed and generally refuse to...
Page 10 - ... precedence over those of the emotions, the sacred, and the non-rational; that the individual rather than the group be the primary unit of society and politics; that the associations in which men live and work be based on choice not birth; that mastery rather than fatalism orient their attitude toward the material and human environment; that identity be chosen and achieved, not ascribed and affirmed; that work be separated from family, residence, and community in bureaucratic organizations...

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About the author (1995)

Richard O. Clemmer is associate professor of anthropology at the University of Denver.

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