I recently returned from a trip to California where I presented a paper titled “Hopi Marathon Runner Louis Tewanima and the Olympic Games, 1908-1912″ at the Native American and Indigenous Studies Association conference in Sacramento. I also heard a great presentation by Hopi educator and scholar Darold H. Joseph from Moencopi titled “Re-Centering Indigeneity: Culturally Responsive Schooling Practices for American Indian and Alaskan Native Youth.” Darold is a Ph.D. candidate in Special Education at the University of Arizona. After the conference ended on May, 22, I traveled to the University of California, Riverside, to give two talks, one of which was titled “Publishing in the Academic World: Developing Dissertations to Books, An Example from Hopi.” Both events were sponsored by the California Center for Native Nations. I spent my remaining time in Riverside conducting research at the Sherman Indian Museum.
Archive for the 'American Indian Studies' Category
Tags: California Center for Native Nations, CCNN, Darold Joseph, Hopi, Hopi scholarship, Louis Tewanima, Matthew Sakiestewa Gilbert, NAISA, Native American and Indigenous Studies Association, Olympic Games, publishing, Sherman Indian Museum, UC Riverside, UCR
Tags: 1981 Hopi Tribe Education Ordinance, Hopi, Hopi Board of Education, Hopi Department of Education, Hopi education, Hopi sovereignty, Hopi Tribe government, Proposed Revision to Hopi Education Ordinance 36
Tags: American Indian Studies, CALIE, California Indian Education, College of Education Northern Arizona University, Ernie C. Salgado, Indian boarding schools, Jon Reyhner, Native American boarding schools, Northern Arizona University, Off reservation Indian boarding school, Soboba Indian Reservation, website on Indian boarding school
The California Indian Education (CALIE) organization recently launched a new website on American Indian boarding schools. The website is managed by Ernie C. Salgado, Jr., of the Soboba Indian Reservation. Jon Allan Reyhner, Professor of Education at Northern Arizona University, has written the Forward for the web page. In addition to giving a history of Indian boarding schools, Reyhner has provided brief commentaries on numerous books and authors of Indian boarding school studies. If you have a minute, be sure to make your way over to the CALIE website. This is a great resource for those interested in the American Indian boarding school experience.
Matthew Sakiestewa Gilbert
Tags: American Indian Studies, Benjamin H. Nuvamsa, Hopi, Hopi Constitution, Hopi Constitution Draft 24A, Hopi Constitution outcome, Hopi election, Hopi Government, Hopi Tribal Council, Hopi Tribe
I just received word from Benjamin Nuvamsa that the proposed Hopi Tribe Constitution Draft 24A has been defeated.
Vote: 656 NO; 410 YES
I hope to get official word on the matter in the morning, and I will be sure to update this post with any new information.
See also BEYOND THE MESAS post: Nuvamsa responds to defeated Hopi Tribe Constitution Draft 24A, and the following news stories: Hopis reject proposed changes to tribal constitution (Felicia Fonseca, Associated Press/Arizona Central), Hopi voters reject proposed Hopi constitution amendment (Navajo-Hopi Observer), Hopi Secretarial Election Results (Hopi We the People website) and Hopis Reject Constitutional Changes (Carol Berry, Indian Country Today).
Tags: American Indian Studies, Benjamin H. Nuvamsa, Hopi, Hopi Constitution, Hopi Constitution 24A, Hopi Constitution Draft 24A, Hopi elections, Hopi sovereignty, Hopi Tribal Council, Hopi tribal courts, Hopi Tribe, Hopi village sovereignty, Native American elections, Native American tribal governments, Tewa
January 21, 2011
To The Hopi and Tewa People:
On January 27, 2011, Hopi and Tewa people will be going to the polls to vote on a new tribal constitution that will replace our 1936 constitution, if the injunctions filed in tribal and federal courts by tribal members do not stop the election. It is sad that many of the voters simply do not know what is contained in the proposed new constitution, Draft 24A, because the proponents failed to explain to them, in detail, the provisions of the proposed constitution.
The Hopi Tribal Council, on August 4, 2010, voted to allow the Secretarial Election to proceed, without knowing the full implications on our way of life. The Hopi tribal leadership and council members that voted in favor of the action item failed to listen to tribal members who expressed grave concern over this draft. Tribal members wanted to have input but were denied. So once again, our tribal government has divided us.
A few of us who are concerned about the impacts the Draft 24A, took it upon ourselves to educate our people. In our sessions, we found most, if not all are opposed to the proposed constitution. We found that people are very angry at the tribal leadership for allowing this to happen without full consultation and their input. Tribal members are adamant that we do what we can to preserve our traditional ways of life.
I cannot help but think of all the hard work and thought processes that the framers of our original 1936 constitution must have gone through to craft a document that has sustained us for over 75 years. They were visionary people. They were not divided and cared for the future of our people. My grandfather, Peter Nuvamsa, Sr., our first tribal chairman, was one of the spokesmen along with Irving Pabanale, Albert Yava, and George Cochise. Our village chiefs, Kikmomgnwit, throughout the villages were consulted, including Kutka and Tunewa (Sichomovi and Walpi), Sateli (Tewa), Talahevtewa (Shungopavi), Masaquaptewa (Sipaulovi), Komalevtewa (Mishongnovi), Lomavitu (Kykotsmovi), Tawakwaptewa (Oraibi), Kochongva (Hotevilla), Kiwanimptewa (Bacavi) and Siemptewa (Moenkopi).
The leaders and framers gave specific instructions to Oliver LaFarge to craft language that protected village sovereignty and our traditional ways. They made sure the following provision was included: “Each village shall decide for itself how it shall be organized. Until such a village shall decide to organize in another manner, it shall be considered as being under a traditional Hopi organization, and the Kikmongwi of such village shall be recognized as its leader”. (Emphasis added). The leaders made sure the sovereign right of our villages was not delegated to the Hopi tribal council. They made sure we did not simply adopt an Indian Reorganization Act template constitution. But now, we are faced with a proposed constitution that is modeled after the Cheyenne-Arapaho Tribes’ constitution where Robert Lyttle participated in drafting their constitution.
Draft 24A destroys our traditional village governments because it contains the following replacement language: “Each village shall decide for itself how it shall be organized, including selection of its council representatives subject to section 3(b)(vi) below. Each form of village organization shall be consistent with the constitution”. (Emphasis added). The new language eliminates a village’s decision-making right and eliminates them as “traditional organizations” and will require the villages to adopt new village constitutions that must be consistent with the new tribal constitution (Draft 24A).
There are many other things wrong with Draft 24A, including the complete elimination of Article XI – Taxation, from our current tribal constitution. If 24A passes, the Hopi Tribe and villages can no longer impose taxes, fees, duties and assessments to produce revenues. The tribe’s budget is heavily dependent on these revenues and will be impacted significantly. Villages depend heavily, if not solely, on annual allocations from the tribe’s general fund. Bringing our sovereign villages in as a fourth branch of tribal government is a foreign concept, even to how the United States and state governments are organized. Draft 24A gives the tribal council and the president very broad powers and we lose the “balance-of-powers” controls.
The election process is also highly questionable. While the Secretarial Election, by law and regulation, is the sole responsibility of the Bureau of Indian Affairs, we all know the tribal chairman and his staff is actually running the federal Secretarial Election while the local BIA offices stand by and allow it to happen. Once the BIA assumed control and responsibility when it authorized the Secretarial Election on November 4, 2010, our voter registration and personal information came under the control of the federal government and protection under the federal Privacy Act, but the tribal staff gained direct and unauthorized access to our records. As a result, some voters received a letter from the tribal chairman’s office in an attempt to sway their votes using the addresses of the registered voters. Because of the breach of our privacy, I am no longer confident that we will, in fact, have a clean, legitimate election.
It is unfortunate the tribal council (the 8 members that voted in favor) did not consider the full impacts of Draft 24A and did not allow for full dialogue on this draft before they voted to approve the action item on that infamous day of August 4, 2010.
Federal rules require that only 30 per cent of the 1,488 registered voters are required to cast their votes to make this a legitimate election. This means a minimum of 446 votes must be cast and a majority of those votes, or a minimum of about 227 votes, are required to approve Draft 24A. We only hope and pray that Hopi and Tewa people will make an informed decision before casting their votes.
Benjamin H. Nuvamsa
Village of Shungopavi & Former Hopi Tribal Chairman
Tags: American Indian films, Hopi, Hopi ancestors, Hopi culture, Hopi film, Hopi Footprints of the Ancestors, Hopi history, Hopi migrations, indigenous films, Museum of Northern Arizona. Hopi Youth Return to Mesa Verde, Native films
A few weeks ago I passed along an announcement on my blog about 4 Hopi film screenings at the Museum of Northern Arizona. One of these films was Hopi Youth Return to Mesa Verde. This film examines a group of Hopis who traveled to a Hopi migration settlement called Mesa Verde in Colorado. As you watch the film, take note of the similarities that the youth bring up between Hopi ancestral ways and the practices of today’s Hopi people. Their remarks on the continuity of Hopi culture is an important theme in the film.
Matthew Sakiestewa Gilbert
Tags: American Indian code talkers, bombing of Pearl Harbor, Hopi, Hopi code talkers, Hopi history, Hopi people, Hopi veterans, Hotevilla, Native American code talkers, Navajo-Hopi Observer, Pearl Harbor, Rex Pooyouma, Second World War, Third Mesa, World War II
Today, as we consider the anniversary of the bombing of Pearl Harbor, I want to take a moment and remember Hopis who served their village communities and the United States in World War II. One of these individuals was Rex Pooyouma from the village of Hotevilla on Third Mesa. During the War, Mr. Pooyouma served in the Native American Code Talker Communications Network. He was one of at least 10 Hopi code talkers who used their language to transmit critical messages that saved the lives of countless people and helped to end the War.
In November 1945, Mr. Pooyouma received an honorable discharge from the military at the rank of Private First Class. He was a decorated soldier and earned several medals, including the American Campaign Medal, the Philippine Liberation Medal, and a Bronze Star. In October of this year, Mr. Pooyouma, the last known surviving Hopi code talker, passed away at the age of 93. He will always be remembered as a hero among our people and one who ventured beyond the Hopi mesas to serve his community and nation.
For more information on Mr. Pooyouma’s involvement in World War II and his role as a Hopi code talker, please visit the following website: http://nhonews.com/Main.asp?SectionID=1&SubSectionID=1&ArticleID=12971
Matthew Sakiestewa Gilbert
Tags: Arizona Humanities Council, Chaco Canyon, Homolovi, Hopi culture, Hopi elders, Hopi films, Hopi Footprints of the Ancestors, Hopi history, Hopi preservation, Hopi Tribe, Hopi youth, Hopi Youth Return to Chaco Canyon, Hopi Youth Return to Homolovi, Hopi Youth Return to Kawestima, Hopi Youth Return to Mesa Verde, National Endowment for the Humanities, Northern Arizona University, Wolf Gumerman
Tags: assimilation period, Glenabah Martinez, Hopi, Hopis in public schools, Indian education, Indigenous Education Series, Native Pride Politics of Curriculum and Instruction in an Urban Public School, Southern Connecticut State University, Stephen Kent Amerman, University of Nebraska Press, urban Indians, Urban Indians in Phoenix Schools
Stephen Kent Amerman, an associate professor of history at Southern Connecticut State University, has published a book entitled Urban Indians in Phoenix Schools, 1940-2000. His book is part of the Indigenous Education Series with the University of Nebraska Press. Various studies have been written on the educational experiences of American Indian people. However, much of this literature has tended to focus on the Indian boarding school experience during the so-called assimilation period. Recent studies, such as Taos/Dine scholar Glenabah Martinez’s monograph, Native Pride: The Politics of Curriculum and Instruction in an Urban Public School and Amerman’s book, fill a major gap in the literature on the experiences of Native students who attended public high schools. Amerman also writes about Hopis who went to Phoenix urban schools, which is a topic not often examined by scholars of Hopi and Indian education history. Below is a brief synopsis of the book from the University of Nebraska Press website.
Matthew Sakiestewa Gilbert
In the latter half of the twentieth century, tens of thousands of Native American families moved to cities across the United States, some via the government relocation program and some on their own. In the cities, they encountered new forms of work, entertainment, housing, and education. In this study, Stephen Kent Amerman focuses on the educational experiences of Native students in urban schools in Phoenix, Arizona, a city with one of the largest urban Indian communities in the nation. The educational experiences of Native students in Phoenix varied over time and even in different parts of the city, but interactions with other ethnic groups and the experience of being a minority for the first time presented distinctive challenges and opportunities for Native students.Using oral histories as well as written records, Amerman examines how Phoenix schools tried to educate and assimilate Native students alongside Hispanic, Asian, black, and white students and how Native children, their parents, and the Indian community at large responded to this new urban education and the question of their cultural identity. Reconciling these pressures was a struggle, but many found resourceful responses, charting paths that enabled them to acquire an urban education while still remaining Indian.Stephen Kent Amerman is an associate professor of history at Southern Connecticut State University. His articles have appeared in American Indian Culture and Research Journal, American Indian Quarterly, and Journal of Arizona History.