1950 Flagstaff All-Indian Powwow Program

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Days before the POW-WOW. starts visitors f,ar out in the Indian country see scores and hundreds of
wagons loaded with Indians on the way to the big celebration at Flagstaff.
~-- ~~~~~~~------------------~
SOUTHWfST
BOARD OF DIRECTORS
1950 POW-WOW
Andy Wolf ..................... ... President
T. M. Knoles, Jr . .......... ...... Member
F. L. Decker ............. ........... Member
Ralph M. Bilby ......... ........... Member
Neil V. Christensen .. .... ...... Member
Ted Babbitt ..... ..................... Member
G. W. JakIe, Jr ...... .. ....... Asst. Secy.
Bob Hansel .............. Rodeo Director
Platt Cline ............ Publicity· Director
22ND ANNUAL
pow-wow
PERFO'RMAN'CES .. .
The rodeo performances are held each afternoon at the Pow-Wow grounds
in the city park. They begin at 1 :30 p. m. Only Indian contestants are per­mitted
to take part. Parades through the downtown streets of Flagstaff are
held at noon each day of the celebration, July 2-3-4. The ceremonial per­formances
are held each evening with the grandstand gates opening at 7:30.
TICKETS, OFFICE'S .. .
Tickets for all six performances - three rodeos and three night ceremonial
programs - are on sale at the Chamber of Commerce at 115 East Aspen
Ave., until the Pow-Wow starts. Tickets may then be obtained at the Pow-Wow
ticket office at the grandstand. All persons with Pow-Wow business may find
members of the board at the Pow-Wow office at the grandstand.
INDIAN VIL.LAGE ...
A large area in Flagstaff's beautiful city park is set aside as a camping
place for the I ndian visitors to the Pow-Wow. During the celebration this
park becomes one great I ndian camp. The I ndians are happy to have visitors,
and you are cordially invited to visit the camp and make friends with the
people of the various tribes.
Indians come to the great Pow-Wow in their finest. Navajo women, like the fime-looking lady
,above, often adorn themselves with hundreds of dollars worth of be.autiful silv,er.
'f'
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Indians 'Who take part in the ceremonial programs each evening of the great celebration enjoy the
fun, noise and excitemernt, as much as do the spectators. Some spend hours preparing their costumes.
The Indians call the San Francisco peaks at Flagstaff "The - place - of - snows - where - the Thun­der
- slrJeps." Here ,at the "place-of-snows" they camp, cook, visit, watch the fun, sell blankets and
jewelry, enjoy themselves.
miDsummER fun
The SDuthwest All-Indian Pow-Wow is a three­day
celebratiDn held each year at Flagstaff, Ari­ona.
It is staged by more than 10,000 Indians rep­resenting
several SCDres of tribes.
To thDusands and thousands of Indians all over
the great American SDuthwest, Flagstaff repre­sents
a good, friendly place to' gather fDr good
times.
The Indians CDme to the Pow-Wow to' enjoy
themselves, buy and trade, hO'ld social and religi­DUS
dances, watch the rodeos (limited, as are all
events, to Indians), visit with old friends and to
make new Dnes.
The Pow-Wow is nDt just anO'ther Indian cele­bration-
it is, and has been from the very be­ginning,
the Indians' O'wn celebratiO'n.
Tribal representatives have a say-sO' as to' rules
and regulations, how the variO'us events are to be
handled and how the show is to' be presented.
A grDup O'f Flagstaff businessmen assist, and
carry out the various details which go to' make
up this great show.
These businessmen are organized into a board
of directors for Southwest All-Indian Pow-Wow,
Inc. New members are elected from time to time
to take the place of men whO' have put in their
years serving the Indians, the visitO'rs and the
PlACE Of snows
community as members of the board. They serve
entirely withO'ut pay.
There is always a majority of older members
who are Dn hand to pass along to new members
the a,ccumulatiO'n of expe'rience and know-how in
putting on the show, taking due nO'tice O'f Indian
customs and ways Df doing business, and handling
all Df the countless details which add up to the
great spectacle the visitor enjoys.
As far as is knO'wn, the first time Indians came
to' a FDurth Df July celebration in Flagstaff was
on July 4,1876. A group Df CalifO'rnia-bO'und emi­grants,
traveling by cDvered wagO'n, stopped at
the springs where Flagstaff is nDW located and
rested themselves and their stock befO're starting
out across the barren wastes between them and
CalifDrnia.
On July 4 those emigrants trimmed a tall pine
tree intO' a flagstaff, and placed the American
flag thereon. Then they had speeches, ShDt Dff
guns, had a feast with the "irDn rations" they
carried in their wagO'ns, and thDught abO'ut other
Fourths of July at homes in New England and
in the various O'ther parts of the country frO'm
whence they came. The Indians Df the area heard
the nDise, came intO' camp, and were invited to
join the fun. (Turn Page)
One of the major ,attractions at the P.ow-Wow for the Indians is the carnival. Some spend literally
hours riding again amd lagIiin .on the merry-g,o-round, ferris wheel, and other attractions.
If you are interested in purchasing Indian jewelry, you'll have many opportunities to do so at the
Pow-Wow. F14gswff stores feature such merchandise, or you may d~al with the Indians themselves.
They had a good time, and so did the whites.
They've been repeating it practically every Fourth
of July since.
It's an old, old story, and has been tO'ld many
times, but that flagstaff is what gave the city
O'f Flagstaff its name.
There were only a few whites and a few In­dians
at that first July FO'urth Pow-Wow 74 years
agO'.
As the years passed and the little frontier town
grew, there were mO're and m0're whites. And
as the years passed, more and more Indians heard
about the fun at Flagstaff.
To the Indians, a celebration was a "chicken
pull," a chicken pull being an Indian game in
which a chicken was buried in the dirt with only
its head sticking O'ut. Then a daring, reckless cow­boy
would swoop dO'wn, snatch the chicken's head,
and jerk it out of the ground while traveling
at a wild gallop.
S0', because chicken pull meant celebration, the
Indians called the big affair at Flagstaff the big
'chicken pull,' at Dogo-Ahsleet, which is Navajo
Indian for 'Place-of-snows-where-the-thunder­sleeps,'
referring to' the San Francisco peaktl
which tDwer above Flagstaff.
ThDse peaks are very important to' Indian leg­end
and mythDlogy, and add even more interest
to the Flagstaff celebratiDn as far as the In­dians.
are concerned.
Most of the Indians Df the Southwest live in
comparatively barren, hDt, dry country, and so
the big camp site at Flagstaff, in a great pine
fDrest with lots of shade and cool mountain
breezes blowing all the time, is a real vacation­land.
They love it, they love rodeos, dances fun
and they love the carnival and its ferris wheels:
merry -g~rounds and other rides.
It's a con1bination of Christmas, Fourth 0'f July,
a Hallowe'en party and DId home week as far
as the Indians are concerned.
The PDW-WOW just grew from it's humble
start 74 years ago. Every few years somebody
would have an idea that som~thing more should
be added. It would be tried, and if the new idea
met with the apprDval Df the Indians, it would
become a part Df the annual show.
It was in this manner that the ritualistic pro­gram,
held each evening by the light of great
ceremonial fires, came intO' being.
And abO'ut 10 years ago TDney RichardsDn of
Flagstaff, who 'had been active in Pow-Wow
work, thDught that a rodeO' would be a gODd idea.
He got it going, and the crowd has been shout­ing
approval of it every celebration afternoon
since.
As time goes Dn, more events will no doubt
be added-if the celebrators-Indians and whites
-want them.
Whatever happens, Indians and whites are
gDing to continue to meet at Flagstaff fDr their
Dne big get-together of the year in the South­west-
the All-Indian Pow-Wow, where old friend­ships
are repledged and new friends are made.
The Pow-Wow is ,a "happy hunting grounds" for photographers, with opportunity for many pic­tures
like that above. Sometim~s the photographer will be asked to pay a small posing fee.
Soop Dancers are among favorites appe,aring on the night ceremonial programs at the Pow-Wo'w.
Some Hoop Dancers acquire unbelievable skill a;nd dexterity in handling the hoops.
ECHOES
What IS this "ceremonial program" held each
evening of the three-day Pow-Wow at Flagstaff?
What is there about this night show which
causes visito.rs to. return again and again, year
after year?
To explain just ho.w this eerie, ritualistic magic
wo.rks, and to. answer these questio.ns, let us first
describe the stage on which the great performance
takes place.
You are sitting in the grand stand, looking
do.wn into. the arena. There are no electric lights­the
only light comes fro.m great ceremo.nial fires
down in the performance area, and from the moo.n
slanting down thro.ugh the pine forest which sur­rounds
yo.u on every side.
Everything is quiet, but the silence is alive­no.
t dead. You feel that there are tho.usands and
tho.usands of peo.ple arO'und yo.U, at least 10,000
o.f whom are Indians o.f scO'res and sco.res of west­ern
and southwestern tribes.
Yo.U watch the fires and yo.U sense that some­thing
is about to. happen that you will never forget
-some new, thrilling experience is about to' be~
co.me yours.
Sparks fly upward fro.m the great fires, and a
clear, expressive voice co.mes, to you through the
night, explaining some of the facts yo.U must
know in order to. thoroughly enjoy, to. completely
join in the magic spell which is being woven for
you.
The announcer ceases his brief message, and
you hear the throb of a drum. The dancers appear.
The chanting o.f a prayer to. the Po.wer of Light
fills the air.
So.on the throb o.f the drum, the chant, the blaz­ing
array of costume, the painted dancers, the
magic of the fires and the light of the mo.o.n join to.
surround yo.U with meaning.
You do.n't understand the words, but yo.U un­derstand
the prayer.
The drum ceases, the chanting dies away, the
dancers fade back into the darkness from whence
they came. The vo.ice of the anno.uncer comes back
into your co.nsciousness, telling you mo.Te, con-fORGOTTEn
PAST
tinuing to weave the magic spell which now holds
you fast.
More rituals follow.
You see Cheyenne Indians, those brave, stal­wart
warriors of the plains. Then come Hopis,
Navajo.s, Apache, Zunis, San Juans, do.zens and
dozens o.f others.
Soon yo.u feel that you must break this spell
for a mom,ent or you will find yourself down in
the arena swaying with tho.se painted, costumed
figures. The lights co.me on, the Indian band plays
familiar marches and o.ther numbers.
Then the intermission is over, the lights go. out,
the smoke curls upward from the great ceremonial
fires, the magic spell is rewoven.
More and more dancers appear, more and more
costumes flash in the firelight. The moo.n pours
down, the thro.b of the drum and the chant of the
dancers float like smoke from a pipe o.f peace and
friendship.
As yo.ur eyes become more accustomed to. the
shado.ws yo.U see standing acro.ss the arena from
you a Io.ng line o.f Indians-brilliant costumes,
flashing face paint, hundreds of Indians of all
tribes joined to.gether in a long chain of good will
and mutual interest and friendship.
They stand proudly, and look upward at you
with quiet reserve, but somehow you have the
feeling that they appro.ve of you-that they have
shared an experience with you and that someho.w
this mutual experience has joined you as friends.
The night's program draws nearer and nearer
its close, and final1y the last number co.mes. It
is invariably a fast, thrilling colorful, ritual­probably
a war dance or a humorous dance.
Then the entire 'cast of several hundred cos­tumed
Indians move forward into the light!
What a spectacle! Blood curdling whoops ring
thlo.ugh the night.
You feel like whooping back!
As you move away to your car to return to
your room or auto. court, you and the members of
your party say silly things trying to tell each
o.ther that you have just go.ne through an amaz-
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Among the more colorful performers at the Pow-Wow night ceremonial programs are the Taos,
N. M. Indians. Adam Trujillo, left, the leader, has long been a Pow-Wow favorite.
ing, a wonderful, experience.
Although your words do.n't express what you
want to. say, those who. hear you understand, for
they, too, feel what yo.U feel.
Yo.U can't put magic into words. There aren't
words in English for these subtle meanings, for
the "numinousness" of the experience you have
had.
You will describe your experience to others for
months, years to co.me, and you will use wo.rds like
"weird," "spectacular," "savage," "gorgeous,"
"thrilling," "eerie," "mysterio.us," "wonderful,"
but you will know that those are English w'o.rds
for English meanings.
You will sense the fact that o.ne must be an
Indian to. find words for what yo.U have experi­enced.
When you think about this great ceremonial
you have taken part in, you will feel that some­how
you are akin to these hundreds o.f painted
"savages."
You will find within yourself an echo of the
chants and the drum beats. There is something
within you which answers back to the firelight
and the drum.
What is it?
Let us consider.
The known history of mankind covers about
Established 1906
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Skilled performers 'of scores of tribes take
part in the ceremonial programs at the Pow­Wow.
5,000 years, perhaps 150 or 200 generations.
Scientists believe that man has inhabited this
Earth for probably more than 500,000 years, and
so our brief period of known history occupies only
about one-hundredth of the total.
In other words, we may say that if man's en­tire
history on Earth represents a day, the written
history of which we have knowledge covers o.nly
14 minutes of that day, just a brief period at
twilight.
All the rest of Man's long day on Earth, the
morning and noon and afternoDn and early even­ing,
is lost in the mists of time.
During mDst of those half milliDn years man
was a "savage" as we say today. He had no. writ­ten
language, he had very little knowledge Df tools,
and his life was primitive and close to' nature.
TO' him the world was a strange, fearful place,
and he devised elaborate ceremonies and rituals to
placate the PO'wers of evil and to secure the assist­ance
of the powers of good.
That primitive man lives in each one of us,
sometimes buried in the subconsciO'us, but some­times
very, very near the surface.
That primitive man within us may be awaken­ed
into consciousness by the echo O'f the ritualistic
drum, the chant of the ceremonial dancer, the
flash of great fires blazing against the darkness
and the throb-throb-throb of the rythmic
dance.
N ow, to. awaken the· "savage" within us does­n't
mean that we will immediately seize a toma­hawk
and go on the warpath. At a matter of fact,
most "savages" are much more peaceful, much
less aggressive than highly civilized peoples.
The true savage is very apt to accept the stran­ger
as a brother unless some of the tribal taboos
and rules are violated by the newcomer.
The true savage is very probably less "savage"
than a modern day representative o.f a totalitarian
power. No "savage" anywhere ever did the things
the Germans did in Buchenwald. No "savage"
anywhere at any time did the sort of things the
Kremlin orders done today to. gain political goals.
That true "savage". who dwells within us is a
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GLIDDEN PAINTS
Among ceremonial perf01~mance teams appearing on the night progratms at the Pow-Wow are Okla­homa
Indians including Kiow,as. They add color and interest to the shows.
AplLche Indian devil dancers usually occupy one of the top spots on the Pow-W,ow p'rlogr,am. Their
weird, eerie ritual will be performed at least once durimg the three-day celebration.
j ,
Pueb~o Indians use the snake or ~ightning symbo~ for water. Here you see the symbo~ in use in a
ritual designe.d to bring that great blessing of the dry c1ountry-water.
being who finds himself in sympathy and union
with all of the rest of life. He knows himself to
be one with the forest, the wild life within it, the
trees, plants, animals, mountains, streams, winds,
bright sunlight and the darkness.
By means of the drum, the chant and the ritual,
he places himself in communion with the rest of
being. He becomes one with the Buffalo, with the
rain, with the gods who live on the San Fran­cisco
Peaks.
You who have never taken part in the great
Pow-Wow night ceremonial-taken part as a spec­tator,
but nevertheless, as a part of the great rite
-you have a wonderful, meaningful experience
waiting for you.
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WINSLOW, ARIZONA
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Scores Of Tribes Take Part
Many tribes take part in the great Pow-Wow
ceremonials. They meet in friendliness and enj oy
watching each other's ways of doing things. Often
representatives of different tribes will become
fast friends at the Pow-Wow. Above, Hopi In­dians
performing their buffalO' dance, which they
will again present this year at the Pow-Wow. It
has not been seen by Pow-Wow visitors for many
years. Left, above, NavajO' singers. The other pic­tures
are shots of performers in the great night
ceremonial.
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THRillS in tk sun THf aIJ-!J~ ROOf 0
One of the most popular features of the three­day
celebration held at Flagstaff around the
Fourth of July each year is the Indian rodeo.
The rodeo comprises the afternoon program of
the Southwest All-Indian Pow-Wow. It is staged
each afternoon in the city park arena, in a mag­nificent
setting-towering, sometimes snow-cov­ered
peaks to the north, a beautiful lake to the
east, and cool green pine trees everywhere.
Only Indians are permitted to participate.
Usually more than 200 Indian cowboys enter
the various events, and it is characteristic of the
Indians that they don't sign up for single events
-they sign up for everything.
They come to the Pow-Wow for fun, and the
way to have fun, they reason, is to just hop in
and take part in everything.
Although most Indian men are cowboys, a ro­deo
was not a part of the Pow-Wow celebration
for many years. It just seems that nobody thought
of it until about a dozen years ago one of the
Flagstaff men who were working on the show
had the bright idea.
They tried it out and it met with such an en­thusiastic
reception that it is now a very vital
part of the show. As far as thousands of Indians
are concerned, the rodeo is the big fun. Of course,
they enjoy the ceremonial programs held each
evening, but they can actually get into the swing
of things during the rodeo, yelling for favorites,
giving the razzberry to unsuccessful riders, cheer­ing
the calves when they outrun the horses, and
thrilling as the wiry cowboys come out of the
chutes astride the wild, sunfishing, stiff-backed,
bucking broncos.
The directors of the rodeo have been supervis­ing
the afternoon show for so many years, have
become so well acquainted with rodeo technique
and how to keep the show rolling at top speed,
that something's happening every instant.
A cowboy goes off a bucking horse, gets picked
up, and before the crowd is through gasping an­other
horse and rider comes leaping and pounding
out of the next chute.
Then a calf darts out of the pen and flies half
way down the arena before the crowd spots him.
He's caught! He gets away! No, that cowboy
caught him that time'! There goes the flag! What
was his time?
And then comes another, and another, :r;-d an­other.
There are so many cowboys entered in so many
events that it is impossible to run through the en­tire
go-around during the three afternoon shows.
Consequently, the contestants continue on dur­ing
the supper hour, and start shortly after day-
Bull riding is one of the favorite events on the afternoon rodeo progr,ams at the Pow-Wow. The fast,
ornery stock is especially selected to keerp the show moving as rapidly as possible.
Indiams ,are good cowboys, and can ride a tough bronc just las well as or better than any other cow­boy.
The arena is directly in front of the grand stand, providing excellent views for spectators.
light each morning. The afternoon crowd sees
about half of the rodeo events.
During the morning ho.urs when the stands are
nearly empty wise photographers have learned to
take advantage of the extra rodeo run-o.ffs and
go-aro.unds to. get their pictures. They have the
who.le grandstand to themselves. Any perso.n who
cares to. may be admitted during this part o.f the
day free of charge.
The Indian cowboys are good cowbo.ys, fast,
daring, skillful, and they love to. perform befo.re
the big crowd. It isn't often that an Indian cow­boy
gets a chance to do. his stuff befo.re thousands
and thousands of other Indians and white spec­tators,
and most o.f them make the most of it.
They dress in their finest, ride with mo.re than
usual daring, and redouble efforts to shine as the
grandstand roars.
Many of the rodeo. co.ntestants return year after
year, some of them traveling great distances to
participate in the great three-day celebration.
Father and son teams are common, and there
are many, many brothers. The similarity o.f names
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adds greatly to. the labo.rs of the judges and some­times
errors are made in announcing results, but
the thousands of Indians instantly join in a roar
of goo.d-humored protest and things are soon put
right.
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SEASON: APRIL 1st to NOVEMBER 15th
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Nav'ajo Tribe Has 50 Clans
Approximately 50 clans, each of them comprised
of persons related or closely associated, exist with­in
the Navajo tribe. In some cases forming strong
lines of demarkation the tribal division exert pow��erful
influence on the reservation.
The following list of Navajo clans was worked
out by the Soil Conservation Service prior to the
creation of the Navajo Service.
Ah-do-tso-no-Painted Hill.
Ah-shi-he-Salt.
Deh-beh-glih-zhin-ni-Black sheep.
Bee-bi-tah-ni-Deer water.
Bir-toh-ah-ni-Curve in the mountains.
Hakl-tso-i-Meadow.
Hohsh-tlish-ni-M ud.
Hogan-thlah-ni-Many hogans.
Ho-nah-hrab-u-Walks around them.
Kah-di-neh-er-Arrow people.
Kai-di-ned-eh-Willow people.
Kee-ah-ah-ni-House standing up.
Klah-chee-hi-Red bottoms.
INTER- TRIBAL
Indian Ceremonial
August 10-11-12-13
G,ALLUP, New Mexico
"The Indian Capital"
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Kin-li-chee-ni-Red house.
Loo-Kah-di-neh-eh-Carrizo cane.
Mah-ee-besh-ghez-ni-Coyote pass.
N ah-ho-bah-ni-Grey Stripe down.
Nah-kai-di-neh-eh-Mexican Navajos.
Nah-nesht-teh-zhih-Zuni Navajos.
Nah-thlan-ni-de-neh-eh-Many Comanche war-riors.
N ah-dah-ah-di-neh-eh-Ute Navajos.
Tah-chee-nh-Red soil.
(a) Yel-di-neh-er-Red Yeibichai.
(b) N ah-tah-tso-di-neh-er-Big tobacco people.
(c) Bee-di-neh-Deer people.
Tah-neh-zah-ni-Scattered trees.
Tah-poh-hah-Edge of water.
Toh-ah-kayd-lee-ni-Where the water joins.
Tah-ah-hah-nee-Close water.
Tah-doh-koz-zhi-Salt water.
Toh-tso-ni-Big water.
Tah-azh-nah-ah-zh~Two came for water.
Khi-zih-thoah-ni-Many goats.
Tsoh-jis-kid-ni-Sage brush hills.
Tsoy-boy-hogan-Sand hogan.
Tesh-nah-hab-bilth-ni-Overhanging rock.
Tsin-suh-kohd-ni-Lone tree.
Tsih-nah-jih-ni-Black streak of forest.
Tshi -j i -geronimo-A pache.
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Clever People,
These Indians
The American Indian knew a
thing or two at the· time of the ar­rival
of the white men at Plymouth
Rock. When drying his fish or
meat to preserve it, the Red man
would lower two young saplings,
tie a rope between them, fasten his
food to the rope, then allow the
saplings to spring back and raise
his provisions into the air. Investi­gation
showed that the food always
was suspended 33 feet above the
ground. And for a good reason-the flies would not get at it.
Several hundred years later science tells us that the ordinary
house fly, unaided and of its own accord, does not rise more
than 32 feet above the ground. Yes, the Indian was a clever
man.
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"TO ROUND OUT A PERFECT DAY ATTEND OUR THEATRES AFTER THE POW-WOW"
The Museum of Northern Arizona, three miles north of Flagstaff, wher'e the 17th annual Hopi
Craftsman exhibition will be held from July 1 through July 4. There is no admission charge.
HOPI CRAfTSmEn IlId4 ~ e~ C~
17TH ANNUAL SHOWING
AT
MUSEUM OF NORTHERN ARIZONA
FORT VALLEY ROAD
JULY 1 TO 4
OPEN DAILY, 9 A. M. - 5 P. M.
NO ADMISSION CHARGE
In the patio of the Museum O'f NO'rthern Ari­zona
at the foot of the San Francisco Peaks, three
miles north of Flagstaff, the Hopi Crafstman Ex­hibition
will be held from July 1 through July 4.
Hopi men and women, expert in their variO'us
crafts, will be seen peacefully wO'rking in the
shade of the portales, their bright native garb sil­houetted
against the gray lava rock walls.
The weaver, the old embroiderer, the basket
maker, the potter and the silversmith, each with
their crude materials and hand fashioned equip­ment,
will create before your eyes the beautiful
crafts of their people. Each wO'rker in his setting
is a correct and colorful picture.
These native craftsmen will demO'nstrate to'vis­itors
the art of pottery making without a wheel,
from the shaping of raw clay to the firing Qf the
finished PO't, basket making O'f several kinds, us­ing
primitive materials and dyes, and blanket
weaving, fO'r which the yarn is carded and spun
by hand. Few white peO'ple today can understand
how native Indian products are so expertly made
without the mechanical aids upon which we are
s.o dependent. In our European culture the PQtter'
wheel and spinning wheel has been in use for
Qver 3,000 years, but the American Indian has
never used either one. It is difficult fO'r us to un­derstand
hO'w the beautiful colors in baskets and
blankets can be produced from the dyes Qf native
plants. We have forgotten that our grandmothers
used similar dyes and practically the same tech­nique,
not sO' very long ago.
The Hopi Craftsman Exhibition now having
its 17th annual showing is a scientific experiment
for the preservation and encouragement of the
aboriginal crafts of the HO'pi Indian. They, alone
of all Pueblo peoples, still make the same articles
their ancestO'rs made before the Spanish came
400 years agO'. Yet the pressure O'f modern civiliza­tiO'n
in recent years has caused a decline and de­terioration
in many of their products. The object
of the Hopi Craftsman Exhibition is to' encourage
the productiQn of the old type of articles made of
native materials - such as vegetable dyes, and
handspun cottO'n and wool yarns. At the Hopi
Craftsman Exhibition all the pieces shown are se­lected
by members Qf the Museum staff at the
homes of the individual craftsmen, and represent
the best wO'rk of each Hopi exhibitor. All the
Hopis, Qld, middle aged,. and young, feel that this
is their exhibition and all wish to be represented
by their finest work. BefO're the opening of the
exhibitiQn, the material is divided intO' groups and
judged for prizes-a first, second, and honorable
mention being given in each of the seventy grQUps.
Ribbons indicating the prize winning pieces are
attached to each one. The Hopis receive cash
prizes, and ribbO'ns only for honorable mention.
All the material exhibited may be purchased.
THE InOIAn TRIBES 01 NMtIuvm ARizonA
By Katharine Bartlett
On reservations in Arizona live a number of dif­ferent
Indian tribes which represent well the
population of the region before it became part of
the United States in 1848.
The modes of life of these people long ago be­came
adapted to the country in which they dwell
and unlike many Indians, they still live in practi­cally
the same locations.
Three linguistic groups are represented: 1-
Uto-aztecan, with two divisions, Shoshonean, in­cluding
Hopi, Paiute, and Chemehuevi, and Piman,
including Pima and Papago; 2-Yuman, compris­ing
Yavapai, Havasupai, Walapai, Mohave, Mari­copa,
Cocopa, and Yuma; and 3-Athapascan, in­cluding
Navajo (also Navaho) and Apache.
The Uto-aztecan and Yuman groups had for
centuries occupied the respective areas in which
they were first found by white people in the last
half of the 16th century.
The Athapascan tribes, however, ,came in from
New Mexico during the 17th and 18th centuries.
Thumbnai1 sketches of the several tribes that
live in northern Arizona:
HOPI - Shoshonean. Reservation, 2,472,320
acres; 11 villages. Population over 2800. Food,
maize is staple; beans, squash, pumpkins, peaches,
apricots, sunflower seeds, melons. Clan system.
Highly complex religious ritual and great number
of ceremonials.
HA VASUP AI-Yuman. Reservation, 518 acres.
Population, 160. Food: Maize, beans, squash, sun­flowers,
figs, peaches, pinyon nuts, yucca, mescal
cabbages, juniper berries, hunt. Simple social or­ganization.
Religion, plays minor parts i. . lives.
( PUB . COURTESY M U SEUM OF NORTHERN ARI ZONA )
( PUB . COURTESY MUSEUM OF NORTH ERN A R IZONA )
Y A V AP AI - Yuman. Reservation, 200 acres
near mouth of Oak Creek and Camp McDowell
reservation northeast of Phoenix. Population, 400.
Food, wild foods, mescal, mesquite beans, acorns,
cactus fruit, yucca, wild nuts, grapes, hunt. Social
organization, simple, descent being recognized on
both sides. Religion and ceremonies: not import­ant
One organized ceremonial dance in spring,
one curing ceremony for the ill
WALAPAI-Yuman. Reservation of 740,880
acres northeast of Kingman. Closely related cul­turally
to the Havasupai. They do not engage in
agriculture on account of the nature of their
country and their mode of life is like that of the
Yavapai, for they depend on wild foods and live��stock.
MOHAVE - Yuman. Reservation north of
Needles, agency, Parker. Population, about 1000.
Food, corn, pumpkins, squash, melons, wild
plants. Society incipient clan system and loose
tribal organization.
NA VAJO-Athapascan. Reservation, 15,000,-
000 acres. Food: mutton, maize, beans, squash.
Society: based on clan system and descent is
through the female line. Religion, an elaborate
system of worship with many complex ceremonies
or ,chants.
AP ACHE-Athapascan. Reservation of 1,742,-
220 acres. Population, 2000. Food: recently per­suaded
to take up agriculture. Use wild foods. Soc­iety:
simple; Religion: no complex or elaborate
ritual.
-(Reprinted from Museum Notes by permis­sion
of the Museum of Northern Arizona.)
RITUAll!u RAin -<Jhe HOPI snAKE DAnCE
The Hopi snake myth is very complicated, and
the writings of various informed and uninformed
whites has not tended to lessen the complication.
However, the myth, bo.iled down to a practical
interpretation of the two factQrs, CDrn and rain,
leads us to. believe that in the ancient history of
the HQpi there was a terrible famine, Dr at least
great threat of starvation existed.
Search of knowledge and prayers were sought
by the Hopi to bestow UPQn them the necessities
of life - CQrn, and rain to make it grow.
Success seemed assured when the ceremony of
the foreign Snake Clan was adDpted, and to this
day it is the most important ritual in Hopi life.
After emerging from the underwGrld, the Hopi
claims he has lived for the past o.ne thGusand
years cDntinuQusly on three high mesas, their
steep cliff-like walls tDwer hundreds of feet above
the surrGunding plains.
Atop these mesas are built three villages to
each mesa, called pueblos. They are cGnstructed
of stone and mortar. In each village lives a differ­ent
clan. The principal town of Oraibi Mesa is old
Oraibi, the most ancient of all pueblos knQwn.
The HDpi are a peaceful people, as their name
implies. Many acts in their lives are attended by
ceremonies, with the exception of divorce, when
a HQpi wife tires of her mate she simply bundles
up his clQthes and places them Qutside the door,
that's an official H,opi divQrce, totally lacking
ceremony.
The Hopi speaks a mingled ShQshonean dialect.
Their people number abo.ut 3000. They are very
interesting, and treat all visitors with kindness.
This small tribe has mQre interest and research
value to the scientist than any other tribe of In­dians
known.
The Bureau of American Ethnology has many
vQlumes pertaining to. the HDPi.
The war-like tribes of the Apache, Navajo. and
Utes, which at Dne time cGnstantly fDUght and
harassed these people, forced them to the village
of Walpi, where defence could easily be aCCGmp­lished.
Its Dne narrow pathway up the steep cliff
soon discQuraged future attacks as the enemy
losses were astQunding. A desperate tribe had
made good its survival.
During the Taft administratiDn Priest You­keoma
was taken Qn a special trip to Washington,
to see the Great White Father. YoukeDma had
caused the resident Indian Agent much trouble
as he fQrbid members of his clan to' cast off HDpi
tradition and take on the white man's way Df life.
He was given a special audience with Pres­ident
Taft, and shown the strength and glory Qf
our cQuntry. However, this did not seem to' make
an impressiDn on Y oukeDma. On his return, he
told his peDple, "They are many, but they have no
wisdQm Dr good traditions, we Hopi must not yield
to them."
The woman of the Hopi leads a full and busy
life. TO' her lies the task of hauling all the water
from the springs at the bDttom of the steep cliffs.
She still uses the primitive method of grinding
the corn. She builds the hQuse and takes care of
her family and does all the work in the village.
It is the Hopi traditiDn, it has been passed on to
him by his ancestors and he believes these tradi­tions
must always be.
The men do the planting of crops, and partici­pate
in the ceremonies. He weaves all the cloth
for the women's ceremonial dresses which are
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A Hopi Indian buff,alo dancer in costume re­sembling
that used by the Hopi Srvake dancers.
very elaborate. They make the famous Katchina
Dolls.
Col. Hugh Scott, commander of FO'rt Apache,
was detailed by the Secretary of War, in 1911 to
go to Hotevilla, the O'nly remaining Hopi village in
the reservation that had absolutely refused to let
their children be lured away from the HO'pi tradi­tion
and be educated in the white man's school.
This was Priest Youkeoma's clan.
No harder battle had Col. Scott ever fought.
But this was a battle of wO'rds, and for ten days
Scott's tolerance ebbed while listening to You­keoma's
tale O'f Hopi traditiO'ns. YO'ukeoma went
far beyond the Dawn Men and the thousand years
the H.opi had lived on their high mesas.
He related the beginning when the Hopi
emerged from the Underworld. He produced
rocks with ancient inscriptions to substantiate his
statements. "So you see Col. Scott, I cannot vio-
Shortly later the task of removing the child­ren
and placing them into the reservatiO'n schools
was brO'ught abO'ut by the Indian Agent Leo Crane.
This was done with considerable ease after the
children were found and dug O'ut of the corn meal
sacks hidden in the cellars. Y oukeoma indignant
and solemn, met them saying, "YO'U have mO're
men and strength than we, but my traditions say,
disaster shall fall upon all O'f us if you take our
children. "
These children from Hotevilla had to' be kept
entirely at the Indian Agency, even during sum­mer
vacations as it was a known fact that if per­mitted
to return home it would be inconceivable
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to find and return them to school again.
The Snake Myth- The snake ceremony-is
acknowledged by some to the kinship of the Hopi
to the snake. Many writers have given their ver­sion
of the Snake Myth.
Here is given a brief condensation of one ver­sion.
To-ko-an-bi was a country of desert dryness
causing poor corn crops. Tiyo, a young Hopi, de­cided
to investigate where the rain water drained
and accumulated. This following brought him
into the Grand Canyon, where he fashioned a boat
out of a hollow cottonwood tree.
In this dugout Tiyo drifted down the Colorado
River for days, finally stopping on the· shore of a
great sea.
Here he was met by a friendly spide-r-woman,
who perched behind his ear and directed him on
his course. She guided Tiyo to the snake people
who welcomed him into their domain.
Tiyo presented his troubles to the snake priest.
"You must learn our ceremonies and then you
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shall have plenty of water to grow good corn
crops.
"Take these prayers and songs to your people"
he told Tiyo and gave him prayer sticks to be used
in corn planting. "Your bodies must be painted
black and white before entering the ceremonies
of the snake."
Tiyo was given duplicates of all existing prayer
equipment in the kiva, together with two Snake
Maidens, a wife for Tiyo and his brother.
Bidding the Spider Woman farewell, Tiyo re­turned
to his people to whom he gave the instruc­tions
given by the Snake Priest.
However, the snake maidens given Tiyo, gave
birth to snakes which had bitten the children of
his clan causing their death. This resulted in the
ejection of Tiyo. and his brother from their clan,
but they continued on to teach the othe-r Hopi clans
the Snake ceremony rituals.
Later human children were borne by the snake
maidens and became the true ancestors of the
Snake clan. This clan finally migrated to Walpi
which has become famous for its Snake Dance.
Dr. J. W. Fewkes, author, saw many of the
secret ceremonies in the kivas, which were for­bidden
others. He has dug deep into the Hopi
ethnology. After the Snake Dance Ceremony of
1883 Dr. Fewkes had two rattle snakes caught
and shipped to Washington for examination.
It was recorded that the snakes' fangs and
poison sacs were intact and capable of causing
death to anyone it struck.
It is a ritual ceremony lasting nine days, be­ing
climaxed by the dance at the conclusion of
the ceremonies held in the kivas. During the first
four days in the kivas the priests of the snake and
the antelope clans prepare ritual equipment, ward­robe,
sing chants and undergo. a purification pro­cess.
The snake hunt is held the last four days. Each
day is directed to an individual point of the com­pass,
east, west, north and south. The priests
carry hoes to dig the snakes out of their holes, a
buckskin sack with sacred corn meal which is
sprinkled on the snakes to anoint them, a snake­whip
(a long stick with eagle feathers attached)
is used to divert the rattlesnake's attention when
coiled so he may be picked up and placed in the
large snake-bag carried by the hunters.
After each day's catch of snakes they are taken
into the kivas and put into large snake-bowls.
When all the snakes required have been obtained,
they also are put through a purification process,
consisting of bathing and being well sprinkled
with sacred corn meal.
The snake dance takes less than an hour, but
is packed with plenty of thrills.
It is held in August, but not any specified date.
The snake priests notify the pueblo crier on the
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Indian dance teams borrow ideas, incorporate
parts of other ceremonie.s into their own'
rituals.
determined day and the crier announces this from
the house tops.
The Snake Priests enter the plaza, their bodies
painted black with zig-zag white lightning stripes.
The headgear of red eagle feathers, eyes outlined
in red, their encircled with white outlined mouths
present a most grotesque figure. Silver bracelets
and necklaces also adorn the body, and attached
to the back of their belt is a fox skin.
The dance starts, their bodies swaying. A
feeble old priest with a bowl of water approaches
the kisi (an underground chamber in which the
snakes are kept in readiness for the Priests and
sprinkles water on the kisi cover.)
The dancers break formation and pair off into
a stamping dance. In turn each priest on ap­pr~
aching the kisi thrusts his hand into the hole
and gets his snake which he waves around then
places it into his mouth. The snake dangles in
this position while the second man with his arm
across the Priest's shoulder and with his snake­whip
attracts the dangling snake.
The dancers continue around the stage at in­creased
tempo and finally the snake is thrown
on the ground. The gatherer swiftly retrieves it,
but occasionally a bold rattlesnake challenges him
and coils ready to strike. This is the gatherer's
big moment, all eyes are fastened on him, he
sprinkles sacred corn meal on the rattler, waves
his snake-whip and the snake starts uncoiling,
and with deftness he seizes the snake and strokes
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it into a pacific mood.
The dance goes on until the snake priests havb
emptied the snake kisi. The gatherers are all hust­ling
about to retrieve the snakes on the ground.
One is surprised at the varying types of snakes
used in this ceremony.
It makes no difference to the Snake Priest if
he dances with a rattler or a blue runner, they are
all handled with the same ease and also all snakes
are kept together.
At the termination of the dance two priests
outline a circle with sacred meal. The dancers ad­vance
and all the gathered snakes are thrown into
this circle amid a muttering chant, while others
come up and gather up this swarming mass of
reptiles and immediately depart to set them free
far off in the distant plains, so their prayers may
be carried to the God of the Rain. The snakes are
the Hopi messengers.
At the conclusion everyone participating in
this ceremony engages in a purification exercise.
Emetics are taken, they are bathed by the women
of their clans.
Then large trays of food are hurried to them
as they have fasted long.
'Little Black Face'
Most of us know obsidian only as the volcanic
glass, usually black, which the Indians of Califor­nia
and other Western states chipped into arrow­points,
spearheads, and knives, oftentime7 with
great skill. In some of the countries to the south
of us, howe,ver, other methods of. working this
brittle and refractory material were known to the
ancient tribes.
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The tom-tom drum is used by all Indian
tribes in their ceremonial perfo rman ces.
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BREAKFAST
Reckoning Time Navajo Style
Differs From That Of Whites
Reckoning time is a complicated business for
the Navajo.
How they do it is explained in the following
article:
Dine Hosteen, Navajo for Mr. Smith, will tell
you that this or that happened in the planting
season, our spring, O'r in the ripening season, our
fall, a certain number of winters befDre or after
the building of the railroad at Fort Sumner, the
death of a prominent chief, the arrival of a new
superintendent. or the winter O'f the deep snO'w.
Perhaps he will link it up to an occurrence Df
persDnal or local interest, such as the time HO'steen
broke his leg in a fall from his hO'rse or the year
he sent his YDungest bDY to school at Houck.
Ask him his age, and he will tell you that he
was born a long, long time ago and doesn't know
how DId he is. After a little questioning, you may
be able to discover his age within a year of two,
if you can make the necessary calculatiDns. He
may tell you that he was eight years DId when
the store at Black Rock burned down and that he
was born in the sheep-shearing season. If you
know when that fire occurred, YDU have the year.
The time Df the year is easy, for sheep are shear­ed
in May or June.
The Navajo recognizes O'nly twO' seasons, winter
and summer, but some of them also divide the year
intO' 12 months. Even though printed calendars
are in demand, the uneducated Navajo is unable
to' read one correctly. He does, hO'wever, succeed
in making them serve their purpO'se to' sO'me ex­tent.
One Dften sees calendars, hanging on the ho­gan
walls with certain dates· marked with pencil.
Let us say that Hosteen has been told on May
26 that on June 20 an Indian cDuncil is to be held.
If YDU visit his hDgan on June 10, you will find
that the June page of the calendar Dn the wall has
a circle lead penciled around the 20 and that the
first nine days have been crDssed out. Hosteen is
going to' cross off the remaining numbers at the
rate of one a day.
As you see, the Navajo has nO' system of reck­oning
time by a regular sequence Df years begin­ning
at some fixed pDint, such as we have. He has
not kept up with history. Accurate dates such as
our 1942, or 1766, or, for that matter, 1937, mean
nothing to' him. At best, he can imagine events as
present or somewhere in the past. Exactly mO'nthly
dates, or May 28, or Oct. 11, are practically mean­ingless
to most of the Navajos.
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Top, Oklahoma Indian dressed in full cere­monial
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Utes Had Trial Marriage
Ute Indians' practiced trial marriage centuries
before white men arrived in Colorado, Prof. Mar­vin
K. Opler, anthropologist of Reed college, Port­land,
Ore., says.
"Formerly the Ute youth and maid started a
smudge after they were sealed up alone in a te­pee,"
he said. "They tried to remain congenial in
this smoky atmosphere, and if they succedded, the
theory was they could remain happy together the
rest of their lives."
In courtship an Indian glamour girl could take
the initiative by tossing a stone into a brave's lap.
That stone, Opler said, meant, "I'm interested in
you." If the Ute was mute the maid would try
elsewhere.
Both wives and husbands had confinement pe­riods
before childbirth, Prof. Opler said. The
women remained in bed for 30 days, the men for
four.
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N avaio girl stands by the family wagon at
the Indian camp, perhaps waiting for her
parents to return.
Prehistoric 80.11 Games
At Wupatki and Casa Grande National Monu­ments.
oval enclosures are surrounded by wide­sloping
walls. They contain regular features
which are reminiscent of the large stone ball
courts of the ancient Mayas of Southern MexicO'
and Guatamala.
These ball courts in Arizona are an additiO'nal
indication of contact between the prehistoric In­dians
of the Southwest and the higher civiliza­tion
further south. Among the Mayas the game
played in these courts was like the Basque game
of J ai-alai. A medium-sized rubber ball was used.
One such rubber ball has been found in a pre­historic
ruin in Southern Arizona. Strangely
enough, the many excavations carried on in May­an
ruins have not as yet yielded an actual ball.
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Zuni Families Still Possess
Articles Many Centuries Old
Although early-day missionaries in Zuni-land
fell afoul of the depredations of raiders from oth­er
tribes, visitors to the world's largest inhabited
pueblo today still find some of the equipment-­church
bells, vestments, and miniature images­in
the possession of devout Zuni families.
Such an article is the foot-high Santu, or image
of the Infant Christ of Our Lady of Atocha. The
caretakers of the Santu live in the very shadows
of the ruins, of one of these old missions.
A visitor to Zuni may obtain permission to see
the church, and by special permission of the gov­ernor
of the pueblo, may enter the ruins to in­spect
what remain of Indian friezes with their
pagan symbols which the ancient tribes-men ap­plied
to the walls in decoration.
Lengthy Legend
There is a somewhat lengthy legend concerning
the image, how the "Daughter of the Sun" came
to visit the village, and being pregnant at the
time, the child was born. Since then, the Santu
has been looked to for miraculous doings, since
many stories are handed down attributed to the
good deeds of the image.
In respect to the Santu, the Zunis devote a dance
to the Santu, and the fame of the image has
spread so that Spanish-American families living
nearby often make pilgrimages to the site and
leave coins.
Full sets of doll-like clothing are provided by the
Zunis f.or the Santu, including ornaments of silver
and turquoise.
Strong Powers
Quoting one informant, in his, quaint E~glish,
concerning the powers of the image:
"A number of Zunis, they believe in this Santu
veTY strong. A few years ago the Indians were go­ing
on with having poor crops. Poor seasons of
the year, never could be raised much of a crop in
two or three years. At that time they were danc­ing
about six days for her The sixth day, where
she was sitting they find some green alfalfa flow­ers,
some ears of wheat, fresh corn, husks of corn,
melon seeds, all under her where she was sitting.
The Zuni priests, they are very mu.ch surprised to
find these things. Right away they know they are
going to have a good season next year.
"One year, about 1910, or 1909, it was about
that time, the Indians of Zuni were dancing for
this saint for four days. On the third day, this doll
has a crack near the forehead, and it bleeds like
a human being. It never did that before. Those In­dians
notice it right away. They are excited
what would be happing to the tribe of the Zunis,
because the little Santu was warning them.
"In a few weeks measles sickness came into the
village The Zuni Indians died every day. They bur­ied
the Zunis, probably four or five each day. So
it was a bad sign the Santu was telling them about
at that time.
"These things, happen right along."
(From article by Ruth Kirk in New Mexico
Magazine) .
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MALLORY HATS
The pictures on these two pages are of per­formers
in the night ceremonial programs at
the Pow-Wow.
D'ance Reveals Nuptial 'Hopes'
Having but little time for the social amenities
which accDmpany the usual announcement of the
nuptial intentiDns Df the American girl, her Nava­jO'
sister must be cDntent with a squaw dance Dr
"sing," held at intervals on the reservation.
There is a particular "mating seasDn" in which
the timid younger girls of the tribe enter the
dance and -since these are run on a "ladies'
chDice" basis-they can select the man of their
chDice frO'm the crowd.
And the payment Df "heart balm" awaits nO'
cO'urt prO'cedure.
If the buck selected, either at these nuptials
dances or at any Dther general squaw dance, re­jects
the chO'ice, he must pay fDrfeit immediately.
This fDrfeit can be a cO'in, personal item of cloth­ing
Dr other pO'ssessiDn.
These dances are interesting to' white witnesses
principally for the actiO'n which accompanies a
selectiO'n wherein the squaw decides she'd rath­er
have the man than his gDld! There is a tussle
to' the accO'mpaniment of much laughter from the
crDwd.
ARROW SH I RTS
LEATHER COATS B~ - -
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BOTANY 500
CLOTHES
. '
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~ for cooking
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~ for refrigeration
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\'Helping Build the qre.~t Southwest"
W. E. CAFFEY Service Station
STANDARD OIL PRODUCTS
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AT THE UNDERPASS ON 66 PHONE 788
EL PATIO
Cafe and Cocktail Lounge
"Where the Best in Food and Drinks Are Served"
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N aV1ajos enj,oy themselves. They visit, swap
stories, tell funny things about the whites.
The
Below . a skilled Navajo weaver 'Workinp on a
rug. Above, child (helps' 'mother 'With her
'Work.
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Poetic Art of Silversmith
Silver and mO'O'nlight are synO'nymous in the
NavajO' cO'ncept O'f that preciDus metal. The craft
O'f the Indian silversmith is believed to' have been
absDrbed frDm CDronado's Spaniards in the six­teenth
century. FrO'm the most primitive tO'ols -
crude fO'rge, WO'O'd fire, gO'atskin bellows, irO'n Dr
metal pieces fO'r anvils, and crucibles Df clay or
stO'ne-improvised with little understanding Df the
science Df metals, were created most breathtaking
examples Df silver jewelry, bracelets, necklaces,
rings, belts, earrings etc. Each piece a silver PO'em.
Practiced for sheer pleasure and prDmpted by the
urge to' create.
FO'r material the NavajO' used whatever he
fO'und at hand. He early seized Uncle Sam's silver
cO'ins. He wO're and displayed his wealth where­ever
he went. Some O'f these early pieces may still
be fDund bearing coin markings Dn the underside
O'f the jewelry. Later was discO'vered the unexcelled
value O'f the Mexican pesO' because O'f its high silver
cO'ntent, resulting in a frO'stier cO'IO'r in the finished
prO'duct. At present he buys bar silver that results
in a very bright and new appearance. This bar sil­ver,
however, dO'es nO't equal the satiny and mellow
finish of the DId pesO's.
An exemplificatiO'n Df the beauty loving yet sim­ple
spirit of the NavajO' is a picture of a man or
I
y
FL1~~~F+P~CY
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PHONE 64
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By the Underpass on Highway 66
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Owner - Tine Fancher 6 W. Santa Fe
Open 9 to 12 - Sundays 12 to 12
Wayne Loving's
RICHFIELD SERVICE
On Highway 66 and 89
At Entrance to Arizona State College
Phone 894-W Flagstaff 222 S. Sitgreaves
TONY'S STEAK HOUSE
FOR FINE FOOD AND FOUNTAIN SERVICE
218 S. Sitgreaves on Highway 66
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Garage Service Station Cafe
woman resplendent in colorful costume, with vel­veteen
blouse in bright hue fO'rming a lush back­ground
for frosty, satin smooth silver, adorned
by deep, deep blue turquoise with matrix. The
turquoise blue stones on burnished silver seem to'
pulsate life against the sun brO'nzed skins of these
peO'ple, blending with perfection. "Whence?" do
we ask, "comes this instinctive feeling for the ar­tistic
?"
It was in 1880 near Crystal, New MexicO', that
a Navajo silversmith first set turquoise in silver.
This is a mO'st sacred stone to the Indian nnd a
small piece is usually wO'rn by all N avaj os as a
symbol of good fortune.
Navajo jewelry is usually distinguished by the
beauty and wO'rkmanship of the silver that bears
a mark of individuality and age.
The Zuni Indians have also acquired an adept­ness
in this art. Their work is nO'ted for its per­fection
in execution and the predominance of de­corative
turquoise, whiteshell, obsidian, petrified
wood and numerous other stO'nes.
Mescal Knives Rare
Paiute Indians have said that "mescal knives"
were employed for eutting out the hearts of the
mescal plants (Agave utahensis) which were gath­ered
in the spring and roasted in pit ovens, thus
furnishing a sweet and nutritiO'uS food that in dry
form would keep a long time.
Our Museum specimen is probably of southern
Paiute origin, made before the eoming of the
whites, as later implements of this type were pro­vided
with irO'n blades.
One of the fascinating things about the Pow-Wow is the wonderful opportunit,y it off ers th f3lp hoto­grapher.
These views are of Navajos at the Indian camp in the city park.
KEEP AMERICA1S FORESTS
GREEN AND GROWING
Prevent Forest Fi res
LET 'THIS SIGN and its message be a constant
reminder while you are in wooded areas. Be a
good citizen and Help Keep America Green.
"Helping ~uild A greater Northern Arizona"
SOUTHWEST LUMBER MILLS, INC.
McNARY FLAGSTAFF OVERGAARD
Pottery making is ,a fine art as practiced by
the experts of the several Southwestern In­dian
trib es.
Oraibi Oldest U. S. Town
Fortunately fO'r St. Augustine, Fla., and Santa
Fe, N. M., Orabi, Ariz., the oldest town in the
United States has no chamber O'f commerce or ad­vertising
genius to dispute their claims.
For Dr. Paul C. Martin, archaeologist for the
Field Museum of Natural History in Chicago, as­serted
that the Hopi Indian settlement O'f Oraibi
in the Arizona reservation is the oldest contin­uously
inhabited community in the land.
While St. Augustine was settled about 1565 and
Santa Fe dates back to about 1537, Oraibi has
been the home town to generations of Hopis since
1200 A. D., O'r earlier. Dr. Martin convinced him­self
of th~ antiquity of the Oraibi pueblO' by arch­aeolO'gical
studies there.
GIBSON'S CHIX FRY
(Our 5th Year)
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A Good Place To Eat
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PHO'NE 374
JOE GRIEGO, Proprietor
WINE LIQUORS
.
Brown's Credit Jewelers
"A Little Down Is Enough for Brown"
19 E. Aspen-FLAGSTAFF 121 W. MAIN, FARMINGTON, N. M. 108 N. Cortez-PRESCOTT
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Sales - Service
Coconino Motor Co.,
Inc.
Phone 108
Flagstaff
~ BLACK CAT CAFE
ACROSS FROM SANTA FE DEPOT
A GOOD PLACE TO EAT
CENTER OF CITY
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MOTEL and HOTEL
Phone 777 FLAGSTAFF, ARIZONA
FlagstaH AUTO SUPPLY Co.
COURTESY - SERVICE - QUALITY
EVINRUDE MOTORS DUMPHY BOATS
12 N. Beaver Phone 625
WHEELER'S
GROCERY AND SPORTING GOODS
HUNTING AND FISHING SUPPLIES - BOATS - MOTORS
OPEN SUNDAYS AND HOLIDAYS
At Underpass Flagstaff Phone 14
VANDEVIER LODGE
Complete Tourist Lodge and Dining Room
Dining Room Open for Breakfast and Dinner
AT THE UNDERPASS FLAGSTAFF
GREENWELL'S MOTORS
SALES and SERVICE
Phone 984-W 401 W. Santa Fe
At the Underpass on Highway 66 in Flagstaff
War Was Sport On Plains
Before the coming of the hDrse there was proba­bly
but little war between the Indian tribes, unless
over SDme definite grievance but when horses be­came
plentiful, warfare was transformed intD an
exciting sport, as in medieval Euro'pe, a game in
which the player's life was always at stake, but
which offered plunder and glory as prizes. Leaders
organized war-parties in many instances not to
avenge wrDngs Dr for conquest, but simply fOor the
purpose of capturing hDrses frOom enemy tribes.
This has been called "hOorse-stealing," but the In­dians
regarded it as honDrable capture, like the
taking of German guns by the Allies during the
first World War.
Instead of medals such as are displayed by
white sDldiers, we learn that Plains Indian war­riors
wear eagle-feathers to show hDnors· wOon in
war the number of feathers, the way they are
cut and painted, the manner in which they are
worn, all having a meaning.
We are interested tOo learn that tOo cOount "CDUP"
on an enemy, that is to strike him with something
held in the hand, may rate as a braver act than
killing and scalping him, for the killing may have
been done from a safe distance An especially brave
deed is to strike an armed enemy with the bare
hand and men who have dOone this, in some tribes,
are each entitled to paint a human hand on his
body, or Oon the flank Df his war-hOorse, Dr tOo have
it emblazoned on his trappings. We alsOo learn
that in SDme tribes, tattoo marks of certain kinds
indicate honors wOon in war. MOoreOover, when we
see the figure Oof a lOong-stemmed pipe on a tipi,
we knOow that the owner has led a war-party-six
such pipes mean that he has done this six times.
Zunis Are Sword-Swallowers
Zunis, strangest of Pueblo Indians, swallOow
swords tOo appease the rain gods so that they will
allDw winter snows tOo put their farms in condi­tion
for spring planting.
The sword swallowing ceremony of the Zunis
is one of the ceremonies little known to white peo­ple.
It is recognized as one of the best examples
of Indian magic.
The dance is observed in the winter in suppli­cation
to the gods of moisture. The Indians ages
ago fOound that summer rains are not enough to
bring them bounteous crops, soo they reasoned they
must appease the goOds to give summer rains, so
that snow may fall in the winter.
'The dance and its ceremOonies cover a period of
many days. Only a few white people have seen all
Oof it. SpectatOors report that swords. about 18-in.
long are swallowed. The swords. are double-edged,
and sharp pointed, and perhaps two inches in
width.
Each dancer has an attendant if Oone of them
fails in making the sword reach the pit of his
stOomach, the attendant immediately takes the
weapon and pushes it down his "swallower's"
throat.
The sWOord must then be withdrawn and swal­lowed
again. There are no slackers in Indian cere­monies.
(
.!
'r
y
T'
T
Indians enjoy the carnival at the Pow-Wow.
They spend hours riding the various attrae-·
tions.
Tribe F/ees From Vo/clano
Only once on the North American continent
have human beings been fOorced to flee their homes
before the terror and devastation of a vOolcano's
eruntion, scientific records indicate.
That occurred when Sunset Crater, in Northern
Arizona, near Flagstaff, blew fire and ashes and
lava over a wide area of surrounding terrain.
The fact this occurred even Oonce here-although
it is a tragic record in almOost every other part
of the earth-was not even known until a few
years ago.
Then an archaeological research party discov­ered
beneath the ashes surrounding Sunset Crat­er's
base, the remains of Pit Houses, an ancient
type of dwelling develOoped by the mOost remOote an­cestors
Oof the state's modern Indians.
The same investigation showed. however, that
there isn't the faintest evidence that any human
beings were trapped when the volcano erupted,
as were the trapped residents of Pompeii when
Vesuvius erupted in the first century, and other
volcanoes have spread devastation in mOore mod­ern
times.
The scientists presume that at the first rumb­lings
from Sunset Crater, the Pit House dwellers
fled tOo new lands where they might be safe.
The homes in which they lived were formed by
excavating a few feet, ringing the hole with poles,
and bringing their tops together to complete the
structure.
This dwelling, half under and half over the
grOound, was invented by the early residents Oof
Arizona, long befor€ the mOore familiar type of
pueblOo structure was devised.
GORDON'S
LIQUOR and SPORTING GOODS
S~ore Hours 9 A. M. to 9 P. M. - Sundays 12 Noon to 9 P. M.
23 N. Beaver GORDON EVANS, Owner Phone 555-W
WOO'S CAFE
AMERICAN and CHINESE DISHES
I 15 E. Aspen Flagstaff
Where There's A SEAHORSE There's FUN
MOTOR SUPPLY COMPANY
13 N. Agassiz Flagstaff, Arizona
L MOTEL
NEW, CLEAN .AND MODERN
ON HIGHWAY 66
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ACME CLEANERS
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HOWARD PARKER'S
Texaco Service
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302 E. Sa nta Fe
OUT WEST COFFEE SHOP
BREAKFAST LUNCH DINNER
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ACROSS FROM SANTA FE DEPOT
Papagoes St,ill Using Ancient
Methods of Preparing Grain
Since the days of Ruth and BO'az the methods
of harvesting and threshing wheat and' the pro­cess
of baking bread have engaged the minds of
scientists and industrialists all over the world,
but in one interesting section of the Southwest
these processes have been little changed during the
centuries
The grain of the Pima and Papago Indians in
southern Arizona is still cut by means O'f the hand
sickle. It is not bound, but is carried to a prepared
threshing ground where it is piled like an ordinary
straw stack. This threshing grO'und has been
wetted dO'wn and rolled to' a hardness approaching
that of pavement.
The O'ld-time flailing by hand methO'd was su­perceded.
This work is done by first throwing
down from the pile a layer of grain just thick
enough to' be threshed properly by the several
horses which are ridden or led around the circle
by the Indian men. As each layer is fairly well
shelled out it is removed, the grain scooped up
into baskets and the process repeated to the end
of the job. There i little danger of the threshing
being interrupted by rain and the work is usually
done under a temperature of 110 to 115 in the
shade. Incidentally, for these Indians, there is no
shade.
Grain Is Cleaned
As the grain is removed from the threshing
grO'und it is taken in hand by the wO'men, who are
You Can SEE More-
You Can DO More-
You'll Have More to
TALK ABOUT-after
a WEEK in
charged with the responsibility of winnowing out
the chaff and dust. The mixture is tossed up into
the breeze from the wide, shallow, native baskets
until it is clean.
Owing to the uncertain rainfall and consequent
danger O'f crop failure, the frugal Papago has
100ng since learned to' store about two years' sup­ply
of grain for possible emergencies. This sur­plus
is stored in huge baskets or bins made of a
special vermin-proof willow. The bins are covered
by a lid of the same material supplemented by a
thick layer of adobe
Primitive grinding methods by use of the me­tate
are still in use by most PapagO' families. This
is a hand process, using a large, smooth stone or
basin on which the grain is ground by a smaller
stone in the hands of the grinder. Some O'ld me­tates,
kept and handed down from O'ne generation
to another have been completely worn through by
the grindi~g. More modern but still sufficiently
primitive are the "burro .mills" of s.ome Papago
villages. These were acquIred or cO'pled. from the
Mexicans and were named from the mO'tlve power
commonly used thereon. The burrO' is a slow mover
and an easy quitter, who has to be accelerated at
frequent intervals by a clod thrown at him by the
watchful Indian woman in the nearby doorway.
Not knowing when the clod may thump his rips,
the burro keeps going and may grind as much
as 50 pounds of whole wheat flour in one day ..
From this flour the Papago women make a fIne
100af of bread, baked in the outdoor oven which
is a part of every Papago homestead. They also
make the Mexican tortilla, which resembles a large
very thin hoe cake.
NORTHERN ARIZONA
than a YEAR in any other place!
We'll Help You Plan Your Perfect Vacation - Including Trips
to Oak Creek Canyon, Indian Villages, Prehistoric Ruin s,
and Other Outstanding Attractions Oak Creek Canyon
FLAG§T AFF CHAMBER OF COMMERCE
1 13 EAST ASPEN HAL COOLEY, Mgr.
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'f
.,
r
Peerless Workmanship
Visit our all-Indian Curio Store, where you will find
carefully selected rugs woven by the finest weavers on
the Navajo Reservation.
Watch our Navajo Silversmiths at work.
Genuine Indian-made merchandise, drawn from our
six Trading Posts in the heart of the Indian Reservation.
Make Babbitts' your shopping headquarters
while in Flagstaff . . . . We handle everything
Western, for Cattlemen, Lumbermen, Indians .
. . . and for vacationists and visitors.
let's Enjoy,
Not Destroy ...
Our Forests
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MANISTEE
LUM'BER CO.
FLAGSTAFF, ARIZONA
A highly skilled Navajo Weaver
has no competitor - She is
peerless in her field
OVER 60 YEARS OF SERVICE
TO NORTHERN ARIZONA
Lorenzo
SAN
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CRff Cabin!! NavaJo
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