Kiva and Katsinam
Case
Case corner
75 Years of Partnership
75 Years cont.
Text for display items #1-#6
Wedding or Rain Sash #1, #2 2
Blanket Item #3 3 4
Item #5 and 6 5 6
Polychrome items
Polychrome bowl
Stewbowl
Wedding Vase, Polychrome vase
Yucca rattle
Fired Canteen
Ceramic Tile
Katsina doll
Case
Wicker Basket and text
Piki Tray Piki Yellow tray and text White Yucca
Coiled Plaque
Hopi Stick and Ball Game
Wicker Plaque w/rainbow, turtle and water symbols
Gourd canteen
Wicker tray
Kiva text panel #1
Kiva text panel #2
Kiva text panel #3
Kiva mural
Kiva mural left wall panel
Kiva mural center wall panel
Kiva mural right wall panel
Kiva Mural text
Kiva Mural text cont.
Kiva Mural text cont.
Kiva Mural text cont.
Kiva Mural text cont.
Kiva Mural text cont.
Katsina/Kachina doll case
Soyalangwu Kyaamuya (December) The first ceremony of the year in which the katsina appear is the winter solstice ceremony of Soyalangwu. This ceremony marks the return of the sun to its winter house ; now the days grow longer and preparations begin for the planting season to come. Thus fertility is one of the major themes of Soyalangwu. Paahos or prayer sticks and feathers which embody messages to the supernaturals are prepared in wishes for wellbeing and abundance by the Soyalwiwimkyam (Soyal initiates) for their families, friends, animals and all other things that contribute to the welfare of the people today, including such things as their automobiles. The Soyal katsina is the first katsina to appear, staggering in from the east as he has been away and idle for so long and thus has lost most of his strength. At Third Mesa Ooogoglom appear to officially open the kivas for use by the katsinam.
January Night Dances Paamyua (January) With the end of Soyalangwu and the beginning of the lunar month called Paamuya, the kivas at Third Mesa are opened for a series of nighttime katsina dances. At Hotevilla (Hotvela) these dances are sponsored by the Snake and Maraw Societies. Groups of dancers rotate from kiva to kiva repeating their performances throughout the evening until every group has visited each kiva once. These ceremonies occur throughout the month of January, and, as all Hopi rites, they deal with fertility and the need for moisture at this time especially, winter moisture in the form of snow.
Powamuya Powamuya (February) The major event, Powamuya, also called the Bean Dance, is a sixteen-day ceremony which features the forced growth of bean sprouts in the warm atmosphere of the kiva. This action symbolizes the approaching growing season and foretells how crops can be expected to grow. Early in the morning of the sixteenth and final day, the bean sprouts are taken from the kiva and presented to the villagers. On this day, too, is a large parade of katsinam through the villages. During their initiation into either the Katsina or Powamuy Societies, Hopi children of about ten years of age take their first steps toward ceremonial adulthood. At their initiation the children learn the role of the katsinam in Hopi religion. Associated with Powamuy Ceremony is the coming of the Sooso yokt or ogre katsinam at First and Second Mesas.
Osomuya (March In March, there is a second series of nighttime kiva dances called Angktiwa or Repeat dances. These kiva dances continue until the Hopi month of Osömuya ends. The katsina dances then begin moving out into the village plazas where they are held through the late spring and early summer. March night dances, as are the plaza dances to come, are sponsored by individuals.
Public Plaza Dances (April, May, June) Spring and early summer plaza dances emphasize the need for rain to nourish the growing plants. These are all-day ceremonies lasting from sunrise to sunset with breaks in between sets. In recent years most of these dances have occurred on weekends, an adjustment to the demands of the wage work economy. These dances have a festive air about them. Long lines of katsinam perform, and gaily dressed village residents and visitors sit to the side or on the rooftops. It is time for socializing with friends and relatives and the exchanging of food and gifts. The katsinam dance and sing in unison. The dance steps are sometimes complex, but the dancers always step together. Performing as a group, the katsinam are pooling their thoughts and energies, and those of the people watching, into a community prayer. The unity of the group dance can be said to emphasize the harmony of thought needed to make the spirits look favorably upon the living, and thus bring rain to them.
Niman Paamuya (July) Soon after the summer solstice, the Niman or Going-home Ceremony begins. This sixteen-day rite ends the katsina season. Here, the first green corn crops are presented to the people of the village by the katsinam at the very first dance set of the day. They then dance for rain for the rest of the day in order to spur the final growth of the remaining crops, Having helped the Hopis through midsummer, the katsinam return to their spiritual homes thus beginning the cycle anew. Any group of katsinam may perform for this ceremony but the favorites seem to be the Hemis Katsinam; and Tasap Katsinam. If the Hemis Katsinam are performing then only eight performances or sets are given; others vary from eight to a dozen dances. After their noon or lunch break the katsinam bring bows and arrows for the boys and katsina dolls for the girls.
Snake and Flute Ceremonies Powamuya (August) In the month of August the Snake (Tsuutsu t) and Flute (Leelent) society members hold their ceremonies. These two ceremonies are held in alternating years. In even-numbered years the Snake Dance is held at Hotevilla and Shungopovi, and in odd-numbered years at Mishongnovi. The Flute Ceremony is held at Shungopovi and Walpi on odd-numbered years. Both ceremonies symbolize the entrance of clan groups into the villages and enact prayers for rain, prosperity and the ripening of the crops. The Snake Dance, which is performed by the Snake and Antelope (Tsöötsopt) society members, is famous for the use of snakes as messengers to the deities.
Women s Societies Ceremonies (September, October) In the months of September and October three women s societies perform the Mamrawt, Lalkont and O wagölt ceremonies. The Lalkont and O wagolt ceremonies feature public Basket Dances where lines of women dance with plaques that they have made. In the evening the baskets are given to the men and boys. These ceremonies are for health, prosperity, and to celebrate the harvest.
Wuwtxim Kyelmuya (November) The Wuwtsim Ceremony occurs in November and is performed by the members of four adult men s ceremonial societies: Kwaakwant (One Horn Society members), Aa alt (Two Horn Society members), Taatawkyam (Singers) and the Wuwtsimt Society members after whom the ceremony is named. At this time, young men of marriageable age go through tribal initiation. Traditionally each Hopi man was initiated into one of these adult societies and thus became recognized as a man. The particular society he joined depended on the initiate s sponsor an older man who has helped the young man through his previous initiation into either the Katsina or Powamuy Society. Upon joining the adult society the initiate learns from where the world s population has come, how the Hopi got into the present world and what his own purpose in life is. The initiate is also given a new name by his sponsor. He will now use this name forever and the name given to him at birth will not be used again.