Mesa of Sorrows

by James F. Brooks

  195rejection of all things Spanish: Andrew Wiget, “Father Juan Greyrobe: Reconstructing Traditional Histories, and the Reliability and Validity of Uncorroborated Oral Tradition,” Ethnohistory 43, no. 3 (1996): 459–482; Franciscan Missions of the Southwest, Issue 1 (Society for the Preservation of the Faith Among Indian Children, Franciscan Fathers at St. Michael’s, Arizona, 1913), quotes 20–21; author’s visit with the Yatsattie family, Halona Village, New Mexico, October 16, 2010.

  CHAPTER 9: AT THE MOMENT OF THE YELLOW DAWN

  197“Nowadays the Hopis”: Yava, Big Falling Snow, 95.

  201the wuwutcim ceremony: For the primacy and power of the wuwutcim (Wuwutsim), see Whiteley, Deliberate Acts, 235–236.

  201“Test 31”: Watson Smith, Prehistoric Kivas of Antelope Mesa, Northeastern Arizona (Cambridge, MA: Papers of the Peabody Museum of Archaeology and Ethnology, Harvard University, 1972), vol. 39, no. 1, 70–75; note on deviation of T31 bench from norm, 115–116.

  204“Test 22, Room 10”: Ibid., 67–70.

  206Both kivas lay: Ibid., 41–46.

  206Were those “sorcerers’ kivas”?: William H. Walker, “Practice and Nonhuman Social Actors: The Afterlife Histories of Witches and Dogs in the American Southwest,” in Barbara Mills and William H. Walker, Memory Work: Archaeologies of Material Practices (Santa Fe, NM: SAR Press, 2008), 137–157, quotes 142, 152.

  207Of the 72 cases: Walker, “Practice and Nonhuman Social Actors,” 139.

  208Kiva T31 was certainly: For convento kivas, see James E. Ivey, “Convento Kivas in the Missions of New Mexico,” New Mexico Historical Review 73, no. 2 (April 1998): 121–152; David M. Holtcamp, “When Is a Convento Kiva? A Post-Colonial-Critical Indigenous Critique of the Convento Kiva at Pecos National Historical Park” (M.A. thesis, University of New Mexico, 2013); Brew, Franciscan Awatovi, 95–99. Peter Whiteley also sees spiritual experimentation at the root of the Awat’ovi massacre, in his case, the use of peyote. See “Re-imagining Awat’ovi,” 147–166.

  209Other evidence points: John Otis Brew, “The First Two Seasons at Awatovi,” American Antiquity 3, no. 2 (1937): 122–137; Brew, Camp Journal, Awatovi, 1939, Manuscript, Peabody Museum, Harvard University; Brew, “Preliminary Report of the Peabody Museum Awatovi Expedition of 1937,” American Antiquity 5, no. 2 (1939): 103–114; Brew, “Preliminary Report of the Peabody Museum Awatovi Expedition of 1939,” Plateau 13, no. 3 (1941): 37–48; Franciscan Awatovi, 95–99, 178–181.

  212Tiwa peoples of Sandia Pueblo: Elizabeth A. Brandt, “Sandia Pueblo,” in Alfonso Ortiz, ed., Smithsonian Handbook of North American Indians: The Southwest (Washington, DC: Smithsonian Institution, 1979), 345; and Joe S. Sando, “Jemez Pueblo,” ibid., 422; for the dispute between Payupki and Chukubi, see Edward S. Curtis, “Why Payupki Was Abandoned,” in The North American Indian, vol. 12, The Hopi (1922), 203–206.

  214“adjudicate between those”: Whiteley, Deliberate Acts, 270.

  215“of 17th century Hopi type”: Brew, “The Excavations at Franciscan Awatovi,” 88–91, 89.

  215A second piece of construction: Ibid., 91–92; Montgomery, “A Functional Analysis of the Franciscan Buildings,” in Franciscan Awatovi, 229–238.

  217“want to forget”: Eric Polingyouma, “Awat’ovi, a Hopi History,” in Davis, Remembering Awatovi, xv–xviii, quotes xv, xviii.

  218Leigh J. Kuwanwisiwma: Kuwanwisiwma, “Yupköyvi: The Hopi Story of Chaco Canyon,” in David Grant Noble, In Search of Chaco, 41–47; Kuwanwisiwma, Stewart B. Koyiyumptewa, and Anita Poleahla, “Pasiwvi: Place of Deliberations,” in Christian E. Downum, ed., Hisat’sinom: Ancient Peoples in a Land Without Water (Santa Fe, NM: SAR Press, 2012), 7–9, quote 9.

  219more than half are from burials: Brew, Franciscan Awatovi, 95–99, esp. 97.

  219Standard protocol would require: Kuwanwisiwma, site visit, September 11, 2014; Davis, Remembering Awatovi, 189.

  220we see Hopis grappling: David M. Brugge, The Navajo-Hopi Land Dispute, (Albuquerque: University of New Mexico Press, 1999), 8; Brugge, letter to author, February 25, 2005, quote 2. Members of the Ye’ii clan, according to Brugge, told the trader William Beaver at the Sacred Mountain Trading Post that their Hopi “ancestors were so mad at the other villages that they no longer wanted to be Hopis,” presumably after the fall of Awat’ovi. The late Maxwell Yazzie told Brugge that some of Awat’ovi’s survivors fled “first to the south, then returned north past Antelope Mesa to Tachii’ Spring on the southeastern portion of Black Mesa and finally went on to Canyon de Chelly,” where they joined their new Navajo kinspeople.

  221“become Christian”: E. C. Parsons, “The Hopi Wöwöchim Ceremony in 1920,” American Anthropologist v. 25 n. 2 (1923), 156–187, 171–172; History of the Saint Joseph Mission, http://www.stjosephmission.com/HISTORY.html.

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