1949 Flagstaff All-Indian Powwow Program

              FLAGSTAFF, ARIZONA JULY 2-3-4
~: ALL-I D N ED CE EM NIALS
21st EDITION
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ENJOY THE •
DIFFERENCE!
Prescott ~ Flagstaff ..",. ins/ow ..... Cottonwood.,.. Mayer .... Alb/ark ~ Yarnell
A Cheyenne father and son pose fo'r a pict~tre just before entering the ceremonial arena at the Southwest All-Indian Pow-Wow.
Th authentic tribal regalia they 'Wear is col.orful and spectacular, and ,always attracts great interest among the many spectators.
Among the many tribes ,attending the Pow-Wow each year at Flagstaff ,are the Indians from Santa Ana Pueblo. They perform
a number of interesting ceremonials, among the most (hrilling of ~vhich is the Midnight Dance. (Above)
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• These I!e.er Dancers from San Juan pueblo are of more than usual inte~est to the ethnologist as well as the casual Pow-Wow
vts'ttor. The canes they hold in each hand represent the front legs of the deer. Note the antlers in the headdresses.
SOUVEniR mABAzlnE-------t
21 ST AnnUAl SOUTHWEST ,4LL~!J~JiG~ POW-WOW
TICKETS - PERFORMANCES
The rodeo performances are held
each afternoon at the Pow-Wow
grounds beginning at 1 :30. Only
Indian contestants are permitted to
take part.
The ceremonial performances are
held each evening, with the grand­stand
gates opening at 7 :30. They
feature weird, native religious
dances and rituals, some of which
are never seen elsewhere except in
the remote fastnesses of the In­dian
country.
Tickets for all six performances
-three afternoon rodeos and three
evening ceremonials-are on sale
at the Chamber of Commerce of­fice
at 113 east Aspen street, next
door east of the Arizona Daily Sun
office and across the street from
the Monte Vista Hotel, until the
Pow-W ow starts. Tickets then may
be obtained only at the Pow-Wow
ticket office in the city park grand­stand.
BOARD OF DIRECTORS
1949 POW-WOW
Andy Wolf ........................ president
T. M. Knoles jr . ........... ..... member
D. L. McKinney .................. member
F. L. Decker ........................ member
John Babbitt ........................ member
Ralph W. Bilby ... ...... ...... ... member
Neil Christensen .. .............. member
G. W. JakIe jr .............. Asst. Secy.
Bob Hansel ....... ....... rodeo director
Platt Cline .......... publicity director
OFFICES: During the celebra­tion
the Pow-Wow board maintains
offices at the City Park Grand­stand.
Before the celebration
opens, business may be transacted
at the offices of the several busi­nessmen
who comprise the board.
INDIAN VILLAGE
An area of several hundred acres
in and surrounding the Flagstaff
City Park has been set aside for
the Indian visi"tors to the Pow­Wow.
They take over the forest and
convert it within hours into a great
Indian encampment, with every
tribe grouped but freely circulat­ing
about and visiting with friends
in other tribes.
One must actually walk through
the Indian Village to realize the
very great number of Indians who
are camped in this magnificent
natural forest setting. Visitors are
welcomed by the Indians.
Some usually have handiwork
for sale, especially the Navajo,
who bring blankets and silver
jewelry; the Hopi, with baskets,
pottery and blankets; the San !?o­mingo
with beads, the Apache WIth
baskets and plaques, and the Zuni
and Laguna, with fine silver.
Ont3 of the most noted Southwestern Indians is Adam Trujillo of Taos. Here he poses in his elaborate tribal1"egalia prepc~ratory
to lappearing in the Pow-Wow parade, which is held at noon each of the three days of the big celebration.
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InDIAns AnD WHITES miDsummER fun
At "The Place Of Snows Where The Thunder Sleeps"
The Southwest All-Indian Pow-Wow, held at Flagstaff, Ariz­ona,
each July 4 weekend, is perhaps the most unusual celebra­tion
in the United States.
The Pow-Wow is the Indians' own celebration. Tribal re­presentatives
meet, make the rules, and see that matters are
carried off in a manner to make the celebration fun for all, with
as little disorder and discord as is humanly possible.
An organization of Flagstaff community leaders (Pow-Wow,
Inc.) takes care of the details, contacts the ritualistic performers,
sees that they are paid, fed and provided with shelter, awards
the prizes, maintains order, and carries out the regulations ,~s­tablished
by the Indian leaders.
The celebration traditionally lasts three days, but for a week
before and three or four days after the Pow-Wow, Flagstaff is
crowded with Indians of many tribes, seeing the sights, shop­ping,
and, it must be confessed, gazing with interest at those
queer persons, the visitors, who have come to look at the Indians.
Considering the great number of persons present for the big
show, and their wide variety of backgrounds and interests. it is
surprising that disturbances are at a minimum and practically
all of the several thousand perons attending maintain their good
humor and friendly interest.
During the three days of the Pow-Wow, six performances are
staged. There are rodeos each afternoon at Pow-Wow grounds
starting at 1 :30., and each evening beginning at 8 :0.0 the cere­monial
programs are held.
These evening ceremonial performances feature the native
relip-'ious ceremonials of the Indians, and some of them you will
never see elsewhere, unless you visit the Indian country and hap­pen
to be preRent when they are performed. The Indians are
serious about these performances (except, of course, the hum­orous
ones, and the ones presented simply for entertainment) and
some of them are as sacred to the Indian as the Christian rituals
we perform in our churches are to us.
The daily parades, held during the noon hour through the
downtown streets of Flagstaff, are favorite attractions, and
many visitors come to the big celebration primarily to see these
parades.
Here are Indians by the thousands, some in warpath regalia,
some in "dress up" garb, and some in everyday Indian clothing,
but all colorful and authentic.
The first big Indian celebration held in Flagstaff took place
on July 4, 1876, when a band of westbound covered wagon emi­grants
camped in the cool forest near the sparkling spring to
rest and refresh themselves and to celebrate the nation's centen­nial.
They trimmed a tall pine tree and raised the flag, and for
years after, that flagstaff was a landmark, and from it the
community got its name of "Flagstaff".
During that first big Flagstaff celebration, Navajo, Hava-supai,
and possibly Hopi Indians came into camp and joined in
the fun. And each year, as July rolls around, they come back,
now accompanied by dozens and dozens of representatives of
other tribes.
The Pow-Wow is still held in the beautiful pine forest at the
foot of the gleaming, snow-capped San Francisco peaks. These
peaks are a sacred landmark throughout the Indian country, and
to the Navajos, the Peaks are "Dogo'ahsleet" which is translated
as "the-place-of-snows-where-the-thunder-sleeps."
It is to this beautiful place near where "the thunder sleeps"
that the Indians come each Fourth for the "Great Nahohi," or
"chicken pull", which is what they call a celebration or show.
This "chicken pull" term has an interesting derivation. In
early days the Indians met for fun and feasting, and one of their
favorite sports was the "chicken pull."
A chicken was buried in the ground, with only the head pro­truding.
Then the Indian horsemen would ride by at a terrific
rate of speed, swoop down and try to jerk the chicken out of the
ground, using the neck and head for a handle. Needless to sa~T,
this game is somewhat rough on chickens, and is frowned upon
by humane societies. It is rarely, if ever, performed nowadays.
Sometimes a "chicken pull" is held and some lifeless object iR
substituted for the chicken. However, celebrations are still called
"chicken pulls."
The Flagstaff get-together each July Fourth has other signif­icance
to the Indians, too. The Peaks are of great importance in
the religious beliefs of the Southwestern Indians, and the trip to
Flagstaff provides an opportunity for the gathering of various
herbs and other things which have mystical and medicinal prop­erties.
Certainly "the place where the thunder sleeps" would be im­portant
to Indians whose chief concern is to bring rain.
During the 73 years since the first Pow-Wow, the event has
gained in importance, until today visitors from all over the
world descend on Flagstaff to witness it.
An important point, often overlooked nowadays, is that the
original Pow-Wow in Flagstaff meant an annual repledging of
peace and friendship between white and Indian.
While Indian wars don't happen anymore, they once did, and
the Flagstaff get-together was a good place and time to iron out
differences and settle matters of disagreement and irritation.
So when you witness a Pow-Wow celebration, you will be tak­ing
part not only in a great ritualistic performance and a grand
celebration, but also in a friendly "united nations" conference
which has real meaning and which will be carried on as long as
the Peaks continue to be the "place of snows where the thunder
sleeps."
After you have attended a Pow-Wow, you will say, with
thousands of other visitors, whie and Indian, that it has been one
of the most significant and one of the greatest events of your life!
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WHAT 00 InDIAn Of SIGns IrTIfAn'? •
Visitors in the Southwest, observing Indian design in blank­ets,
jewelry and on pottery, frequently ask what such designs or'
symbols "mean."
il1any of thwin don't "mean" anything, any more than the
desi(fn of the engraving on your engagement Iring has meaning,
or the pattern on your favorite chinaware has meaning.
On the other hand, many of the symbols used by the several
Southwestern Indian tribes do have meaning insufar as certain
tribes are concerned, but here we have the j.act that designs
which have certain meaning to one tribe will b~ borrowed by
Thunderbird ............... Sacred bearer
of Happiness unlimited.
Swastika .............................. Good Luck
Arrow ....................................... Protection
Crossed Arrows ............... Friendship
Arrowhead ........................... Alertness
4 Ages ...... Infancy Youth, Middle
and Old Age
Cactus .................. Sign of the desert
Gila Monster ... Sign of the desert
Cactus Flower .................. Courtship
Horse ............................................. Journey
Saddle Bags .............................. Journey
Bird ........................ Ca refree-Light-hearted
Lightning Snake
..-:. ;::~ Snake .................. Defiance, Wisdom
A, Thunderbird Track .................. Bright
Prospects
J' Deer Track .................. Plenty Game
~ Bear Track ..................... Good Omen '" - A
Rattlesnake Jaw .................. Strength
Sun Rays ........................... Constancy
A Headdress ... Ceremonial Dance
~ Butterfly .................. Everlasting Life
-=- Coyote Tracks
another tribe-simply because they like it, just as you do-and
the original meaning is lost. •
The meanings given to the symbols below are not exact, nor ;.-
are they always as given here. For instance, the Be,ar Track
given below as an omen of good luck is, among the Hopi, simply
the "trademark" or symbol of the bear dan, and has little to do
with good or b,ad luck.
However, these meanings as given here are as close to correct
as we can discover, and they are presented for your edification •
and entertainment with a warning not to take them as being un- j .
changing and exact.
,.,,,,,,.,,nn .. "
=uw ....
'" , ,,, " " '
Man ....................................... Human Life
Rain Clouds ......... Good Prospects
Lightning and Lightning
Arrow ................................. Swiftness
Swastika with Circle ...... 4 corners
of the world-Lake in center
Days and Nights ........................... Ti m e
Morning Stars ..................... Guidance
Sun Symbols ..................... Happiness
Running Water ...... Constant Life
Raindrop-Rain ...... Plentiful Crops
Hogan .................. Permanent Home
Tepee .................. Temporary Home
Sky Band ... Leading to Happiness
Medicine Manis Eye ............ Wise -
Watchful
Warding OH Evil Spirits
Mountain Range
Big Mountain .................. Abundance
House of Water
Lasso .......................................... Ca ptivity
Fence ............... Guarding good luck
Enclosure for Ceremonial Dances
Eagle Feathers ............................ Chief
Paths Crossing
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.' A Navajo mother and child. This tnagnificient picture gives great costume and feature detail, including a scar on the mother's right
cheek. The jewelry design is explained on the page opposite. This is a typica Pow-Wow scene, the proud mother and fine youngster.
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PROTECT Our
Forests From Fire
ARIZONA
LUMBER AND
TIMBER CO~
J C. DOLAN, President
THE
BANK OF ARIZONA
Oldest Bank in Arizona
FLAGSTAFF
PRESCOTT CLARKDALE WILLIAMS
COTTONWOOD JEROME
BABBITT INVESTMENT CO.
19 N. SAN FRANCISCO FLAGSTAFF, ARIZONA PHONE 422
George Babbitt, Jr. B. H. Babbitt
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The Pow-Wow is fun for everybody
When the Indians come to Flagstaff for the great celebration,
they bring the children, the old folks and all, and they come for
fun, because this is the one big event of the year.
On these two pages you see Indians having fun, including the
sour-faced Navajo "long hair" directly above, whose interest was
drawn from the rodeo to the Pow-Wow cameraman.
On the opposite page at the top, left, an Arapaho woman
smiles a big, warm smile for the camera. To her right, a N av­ajo
child stops eating a nice, luscious, sweet slice of watermelon
long enough to have his picture taken.
Opposite page, below, Walapai father and son enjoy a brief
rest and refreshing drink of soda pop between events at the Pow­Wow.
One of the things the Indians enjoy at the celebration is
the carnival, and you will enjoy watching them have fun.
CHfoIf .etje 'k/dIt.
hi ;,liM eJ/./,r;h .etje
E~ A~ Buckman, Distributor
Flagstaff, Arizona
HOTEL MONTE VISTA
Flagstaff's Newest Hotel
BAR AND COCKTAIL LOUNGE
FRAN I< E. SN I DER, Manager
Flagstaff, Arizona
Above, and on the opposite page, are two of the best Pow-Wow rodeo pictures ever taken. Above a Navaio "long-hair"
grins through the arena fence, and right, a cowboy makes a slick calf catch and the camera "stops" the rope in m,id-air at the
exact second of the catch.
THf ALL-InDIAn RODfO
While everybody likes a good rodeo, the Indians themselves
enjoy the rodeo performances enormously.
Such whooping and shooting for favorites you never before
heard, and when some cowboy gets spilled-and not hurt-he is
subject to a great deal of good-humored razzing and ridicule.
The Indian cowboy is a good cowboy, fa t, daring, and skill­ful.
He likes to perform before a crowd, and never anywhere
does he find a crowd to compare with that at the Pow-Wow. So,
,with such a fine audience, he is at his best.
The events are the usual rodeo events, but with a difference.
Rules are held to a minimum, and events are run off at a terrific
rate. Before one bronc rider hits the ground or is caught up and
AfTfRnoon
given a ride back to the chute, another is on his way across the
arena astride a tough, mean bronc.
The rodeos are open only to Indian contestants. White spec­tators
say it is the best show of its kind in the world. There are
few Indian cowboys who cannot team-tie, wrap up a calf, bull­dog
a steer, ride a bull, top off a bareback bronc or stay in the
saddle on the meanest bucking horse with equal skill.
Photographers have plenty of opportunity to take pictures,
but none are permitted in the arena except the official photo­graphers
who make the pictures for this magazine.
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From the Rim of Oak Creek Canyon
You Can SEE More~~~
You Can DO More~~~
You'll Have More to
TALK ABOUT~~~
after a WEEK in
NORTHERN ARIZONA
than a YEAR in any other place!
W e'll Help You Plan Your Perfect Vacation - Including Trips to
Oak Creek Canyon, Indian Villages, P rehi stor~ c Ruins,
and other Outstanding Attractions
Flagstaff Chamber Of Commerce
1 1 3 East Aspen Hal Cooley, Mgr.
One of the most thrilling ceremonials performed during the Pow-Wow is the Apache Devil Dance. This Devil Dancer peT­forms
with a group of companions in a pantomine which is expressive of the weird, the grotesque, comic and thrilling.
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POW-WOW niGHT CEREmoniAl PROGRAmS
uddenly, everything is quiet!
Even the half-spent sighs of sheltering pines are lost in the
hush as bronzed bodies stiffen in silence and smouldering cer­emonial
fires reveal toic wonder in thousands of piercing black
eyes. .
The ceremonial program, the greatest, most eerie ritualistic
performance in the world, is underway in the great Pow-Wow
arena.
A clear, expres ive voice, that of Howard Pyle, weaves a
fabric of magic where the moonlight and the firelight meet as a
background for the breath-taking array of costume, headdresses
and painted warriors.
The dancers appear. Soon the chanting of a prayer song to
the Great Spirit fills the air with new meaning. Perhaps a brave
warrior is asking to be made as swift as the eagle in flight, as
courageous as the eagle in battle, and as keen-eyed as this
monarch of the skies.
As the chanting dies down and the dancers fade back into
the darkness, the voice of the announcer comes into our con­sciousness
again, weaving magic and preparing us for further
rituals.
The night ceremonial programs are different each night of
the celebration, and until a few minutes before the show starts,
no one knows just what the program for that evening will be.
A typical night's performance will be about as follows: Grand
march ; Jemez Eagle Dance; Fast War Dance by Cheyennes;
Flower Dance by the Lagunas; Navajo Ye-Be-Chei; Hopi band;
Snowbird dance by San Ildefonsos; a solo singer; San Juan Deer
Dance; Navajo Feather Dance; Zuni Turkey Dance; Hopi Clown
Dance; Hopi Band; Santa Ana Midnight Dance; Taos Hoop
Dance; solo singer; Arapaho War Dance: Zuni Maidens Water
Ch~nt: j\ nache Devil Dance; Hopi band; solo singer: Jemez
Buffalo Hunting Dance; Kiowa Fast War Dance; Navajo Fire
Dance.
Here. gathered around this Q"reat ceremonial fire, are more
than 7000 Indians, representing twenty odd tribes. meeting for
that famous traditional ceremony, smoking the pipe of peace.
In this striking assembly of American Indians we are given
an opportunity to review pages of the past that would not be
complete w:thout ceremonial dancers in full regalia, bareback
riders from many tribes, wiry Indian mustangs and race horses,
the pick of the Southwest's far-flung ranges, Indians in holiday
dress made crudely distinctive by priceless strands of roughly
cut blue-green turquoise and stone-studded hand-made jewelry
of native silver.
These Indians are the stalwart and justly proud descendants
of the first Americans who ruled this continent from ocean to
ocean for untold centuries before the coming of the first
European. ' ~
Blood-curdling whoops coming from hideously painted faces
RIM MY JIM'S
TRADING POST
Meteor Cra ter J unc tion
HIGHWAY 66 - BETWEEN FLAGSTAFF & WINSLOW
NAVAJO RUGS & CURIOS
BEER, WINE & LIQUORS
GROCERIES SOFT DRINKS
C. B. GRIFFIN, Owner
METEOR CRAT ER
Fifty times as large as any other Meteorite crater known on earth. The
crater pit is visibly 570 feet deep and 4150 feet from rim to rim. The rim
stands above the surrounding plane from 130 to 160 feet. Estimate of
mass producing crater is from one to 12 million tons. Meteorite material
was located by drill at depths of from 1 191 to 1376 feet below the crest
of the crater rim.
The Crater is located 40 mil es east of Flagstaff
and 5 V2 miles sou th on Highway 66
shatter the night. The drums throb, louder and louder. The
dancers stamp out a more furious pace.
The chants mount with the smoke from the great fires, and
we are carried back into man's forgotten, prehistoric past.
And now a Hopi war song, followed in quick succession by a
Ghost Dance, done with such fidelity that our flesh crawls, and
we are left speechless by the magic power of Indian symbolism.
You'll never forget your Pow-Wow ceremonial program visit!
Ceremonial program announcer
Howard Pyle has been announcing for the Pow-Wow for 15
years, and is as widely known and liked by the thousands of
Indians as he is by the white visitors from every state and doz­ESTABLISHED
1906
ens of foreign countries.
He knows Indians . . . he
knows the Pow-Wow, and he
has made a years-long, care­ful
study of Indian ceremo­nials.
Consequently, he has
the advantage of great knowl­edge
to combine with his
clear, expressive voice in
weaving the magic of the
night ceremonial programs.
A considerable part of the
wonderful power the Pow­Wow
program holds over the
spectators is due to Pyle's
skill, sympathy and under­standing
of the Indian, and
the fact that he thoroughly
enj oys this annual three-day
show.
Pyle is an Arizona institu-tion
and certainly has become a Pow­Wow
institution. The fact that his
picture is the only one appearing in
this magazine of a person other than
an Indian gives some idea of how he
looked upon by the Indians and the
Flagstaff men who plan and present
the big show.
Pyle literally lives and breathes
Arizona in everything he does. His
love - deep and genuine - for the
state, its people, it development, its
glorious history, is not reflected by
mere lip service as an announcer. He
numbers his friends and his listeners
by the thousands. His deep, rich
speaking voice, once trained for a
singing career, has long been famil­iar
to a host of radio listeners as he
conducts his programs from Phoe­nix.
His voice has also been heard
around the globe, from the islands
in the Pacific where he served as a
war correspondent, and from Grand
Canyon each Easter as he assists in
the broadcast of the annual Easter
S unri e service.
SEE our choice stock, conveniently located
on the Rim, 300 feet east of Hopi House.
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Kayenta Trading ' Post
In The Heart Of The Indian Country
Serving Northern Arizona
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WHOLESALE LIQUOR CO.
PepsiQCola Bottling Co.
23 S. San Francisco Street
FLAGSTAFF. ARIZONA
A favorite sub.iect for photographers during the daily street
parades at the Pow-Wow is big Dave Fanman, Cheyenne,
who stands about six feet, seven or eight inches high. Dwl'p.
is shown in a closeup above, and at the right, as he appears
in one of the ritualistic dances during the night ceremonial
program. His companion, a woman of average height in the
picture to the right, gives ome idea of how impressive his
great height is. Right, Hopi dancers perform one of their
1:nteresting ceremonials.
TODD'S
LODGE
AMERICAN PLAN
OAK CREEK CANYON
FISH ING - HUNTING
SWI MMING - SCENIC DRIVES
.
For Information Write
F. A. Todd
Oak Creek Route
Flagstaff, Ariz.
(RIGHT) A mong Indians attending POW-W01V each year
are the Kiowas, who once 'ranged through what is now Kan ­sas.
Their reservations are in Oklahoma. Their blood-curd­ling
War Dance is one of the ceremonial f avorit es, and it is
this dance we see them doing here. Their leader is a very
large man, distinguished by the white buffalo headdress .
Note the elaborate costume details, the bells at the knee, the
colorful feathe1's, the lances strung with feat hers, the drum,
the big ceremonial fire in the backg1'ound.
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Flagstaff Public libra
Flagstaff, Arizona
Photographers' happy hunting ground
If you have a thirst ... Picture subjects are plentiful at the Pow-Wow, and literally
thousands of feet of movie and still film is exposed during the
big celebration. Please call Ruff's first
Ruff' § Package Store
For Your Package Liquors
J. K. RUFF 8 N. SAN FRANCISCO
BEER WINE LIQUORS
The Indians are also picture fans (see above) and enjoy tak­ing
pictures of the elaborate costumes worn by the various In­dian
tribes, and occasionally will be seen shooting candid shots
of white visitors.
If you go to the Indian camp to shoot pictures, it is well to
ask permission of the Indians before taking their pictures. Good
manners prevail here just as elsewhere, and the Indians are very
conscious of courtesy and respect for the rights of others.
Photographers other than those officially designated as "Pow­Wow
photographers" are not permitted in the rodeo or ceremon­ial
arena. Occasionally officials will invite photographers to
come into the arena for pictures.
For Your Entertainment and Enjoyment . ..
NORTHERN ARIZONA THEATRES INC.
FOR YOUR
E N T ERTAINM E NT ~,..
AND ~(l..o
ENJ O" "' 'ENT ~~ po.:
~o~,,~~
Doors Open p~:;e
b:45 P. M.
Flagstaff
liTo round out a perfect day attend our Theatres after the Pow-Wow"
During the Pow-Wow, the visitor will see I'epresentati~es 'of
a very great variety of Indian tribes, so~e of which were
traditional enemies for many centuries. '{hey all get along·
at the Pow-Wow. They watch each other'sl tribal ceremonial
performances with great interest, and a'fplaud extraordi­nary
skill and talent. Top, a Navajo enjo~s a bottle of pop;
below, Zuni maidens,' right, above, Kendall Sore Thumb,
A rapaho leader
GREETINGS
FROM
~DOC' WILLIAMS SAJpDLERY
WHOLESALE AND RETAIL
SADDLES
COWBOY
EQUIPMENT
LEATHER GOODS
SPECIAL ORDERS
MAIL ORDERS
INVITED
P. O. BOX 1238
106 EAST SANTA FE
FLAGSTAFF, ARIZ.
HOPllnOIAn COSTumE
By KATHARINE BARTLETT
The garments of the Hopi Indians, like many other aspects
of their culture, reflect the fact that they have unconsciously
absorbed many outside influences. In general, there are three
types of clothing worn: ceremonial garments, dress clothing, and
everyday clothing. Each type represents a different era in their
history from remote antiquity to the pre ent day. Ceremonial
costume is worn only by participants in religious ceremonies;
dress costume is worn by those taking part in social dances like
the Butterfly dance, and on special occasions like the Hopi
Craftsman Exhibition, and the Flagstaff Pow-Wow.
The most ancient type of wearing apparel that the Hopjs
have today, if it may be so called, is the rabbit skin blanket. The
16th Annual Hopi
Craftsman Exhibition
One of the great events of the year in northern Arizona is the
Hopi ·Craftsman Exhibition, held at the Museum of Northern Ari­zona
three miles north of Flagstaff.
This year's Exhibition, the sixteenth, opens July 1 and continues
through July 4. The Museum is open from 9 a. m. to 6 p. m. each
of these four days.
Pow-Wow visitors are cordially invited to visit this unusual exhibi­tion,
where, in addition to the hundreds of Hopi craft products on
display, there will be Hopi Indians wearing the costumes described
in the accompanying article, and demonstrating pottery making,
basket making, silversmithing, and weaving. The silver will be on
display through July 16.
The accompanying article on "Hopi Indian Costume" is adapted
from the July, 1949, issue of the PLATEAU, by permission of the
Museum of Northern Arizona.
Other summer exhibitions scheduled at the Museum include:
July 8 - 30-Water Colors and Drawings by William Fett, courtesy
of Durlacher Brothers Galleries, New York. Etchings by James
Swann, The Prairie Printmakers, Chicago, Illinois.
August 3 - 17-Western Navajo Arts and Grafts. First Annual
Exhibition of contemporary Navajo Arts and Crafts through the
cooperation of Western Traders.
August 19 - September ll-Arizona Photographers. A Portrait of
Arizona will be the Fourth Annual theme.
September 4 - October 5-Modern Argentine Paintings. Water­colors,
drawings and temperas, courtesy of the Pan American Union.
robe or blanket, made by women in a very primitive manner, is
very heavy and warm and probably was used both as a bed
blanket and as a wearing blanket, in lieu of an overcoat, in cold
weather, before the advent of wool. Strips of rabbit skin from
freshly killed animals are twisted around heavy wool yarn, and
woven into a coarse textile. These blankets are rarely made
today, but are used a the costume for the Masau Kachina. This
type of blanket is very ancient and dates back to Basket Maker
II period about 500 A.D. It represents an advance over the use
of animal skins, which provided warmth and covering for the
pre-Basket Maker inhabitants.
Many of the ceremonial garments of today were the every­day
clothes of nine hundred years ago when cotton wa the
principal fiber for weaving. It is well known that the prehis­toric
peoples of the Southwest wove garments of cotton which
they grew themselves.
Today, Hopi men and women, who take part in the annual
cycle of religious ceremonies, are dressed wholly or partially in
white cotton garments, either plain or ornamented with colored
brocade and embroidery. The ceremonial garments are woven
by Hopi men, preferably from Pima long staple cotton grown
in southern Arizona; they no longer grow cotton, except in very
small quantities.
Following is a list of the types of cotton garments:
Man's sash, often called a kachina sash, is woven of white
cotton or white cotton and wool, with the ends ornamented in a
brocaded pattern in green, black, red, and blue wool. It may
A Hopi maiden and her mother. The girl, at left, wears the
butterfly wing hairdress, indigo blue and black wool dress
over a "store" dress, woman's belt and white knee length
mocoasins. The mothers hair sho'lVS matron's style of hair
dress. She also wears dark wool dress and woven belt.
be worn by men as a sash, or as a breechclout, exclusively In
ceremonies.
Man's kilt is a rectangular piece of cloth cut from a robe
and worn as a short wrap-around skirt. The ends are embroid­ered
in red, green, and black wool, and the lower edge is orna­mented
with black wool braid. Kilts are worn exclusively in
ceremonies.
Maiden's shawl is woven in rectangular shape usually in a
twilled weave. The center portion is in white cotton or white
wool, and across each long end is a red and an indigo blue wool
band. The shawl is worn in ceremonies by all women taking
part, and also by men impersonating female kachinas.
Woman's robe is woven of white cotton, also of rectangular
shape, but much larger than the shawl. Two robes in plain
white are woven for every bride, and their weaving is an im­portant
part of the wedding ceremony. The two robes are of
different sizes, and the larger may be used by the bridegroom
at a later date to cut up to make kilts, shirts, or other ceremonial
garments, either used white or dyed in different colors. The
maIler robe, which possibly represents the woman's white cot-
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FLAGSTAFF, ARIZONA
SH O P
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FLAGSTAFF
TRY SWITZER'S -THE HOUSE OF COLOR
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Phone 94
GLIDDEN PAINTS
ton dress of prehistoric times, is worn over the shoulders, like
the shawl, but reaches to the ankles. This plain white gar­ment
is worn by the bride upon several occasions, and after that
a male relative will embroider it for her. A -Wide band of em­broidery
of black and green, with some red a~d blue, is placed
across the bottom, and a narrower one at the top.
Woman's wedding sash is braided from heavy white cotton
cords, and is distinguished by its long fringes. One braided
belt about seven inches wide is made for th~ Hopi bride, but
today she does not wear it. It is worn as a sash, exclusively in
ceremonies, and is one of the principal items ';Vorn by male and
female kachinas. Prehistorically, braided beUs were narrow,
being two or three inches wide.
When the first Spanish expeditions came to visit the Hopis
in the late 16th and early 17th centuries, thEj people had only
cotton garments, and wore sandals woven of yucca fiber on their
feet, as they had done for centuries. When th~ Franciscan mis­sions
·were established in the Hopi villages aftet 1630, the padres
brought sheep, and as the number of sheep inbreased, the Hopi
folk pegan to enjoy their first domesticated animals. Sheep
provided wool as well as food, and eventual1y wool garments
supplanted cotton for everyday wear. The style of the clothing
remained the same as that of the old style cotton garments.
A list of Hopi woolen garments follows. ~ome fall into the
category of dress clothes and others into that qf ceremonial gar-ments.
I
Man's breech clout is a strip of cloth about 10 inches wide,
with the central portion black, and end borders in deep indigo
blue. Rarely made today.
Man's kilt is woven of black wool with indigo blue ends. It
is similar to the white cotton kilt. Rarely made today.
Man's shirt of poncho type is woven of indigo blue wool in
diagonal twill weave. rectangular piece ofl cloth, about the
width of the shoulders, is woven, and a hole cut in center for the
head, and two straight pieces of cloth are sew~d on to make the
sleeves. White cotton shirts of this style are cut from robes,
but rarely specially woven today. Fine prehistoric examples of
the same type of cotton shirt have been found.
Men's wearing blanket is a finely woven textile of black and
white wool in a plaid design. The center portion is woven in
diagonal twill weave, and the borders in diamond twill. The
diagonal and diamond patterns in the weave thow well because
of the use of black and white wool in both war and weft. Until
forty or fifty years ago, every Hopi man had blanket like this
to wear around his shoulders in cold weather. Today they are
made by a few weavers, but rarely if ever worn.
Boy's we·aring blanket is similar to the man's blanket, but
woven in brown and white wool in plaid d~sign in a basket
weave. Today only a few are made.
Blankets of two types are made in tapestr rweave, with pat­terns
in stripes. One, made especially to ' ear, has stripes
parallel to the long dimension, so that when it is worn as a
shawl the stripes are horizontal. The other type of blanket has
the stripes parallel to the short dimension, sp that when it is
worn the stripes are vertical. The latter is also used a a bed
blanket today, and is made by all weavers and used in many
households. These blankets were worn exclusively by men,
never by women. N ow they are rarely worn.
Men's and bpy's knit leggings are knit ~y men, of black,
white, or indigo blue yarn, either plain or 'Yith elegant cable
stitch patterns up the sides. Leggings are worn by men as part
of dress or ceremonial costume. I
Man's hair tie and garte1";:; are narrow ban9s woven in warp­floating
technique of red and green wool and \fhite cotton. Hair
tie are used by many Hopi men who have long hair. Cotton
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FLAGSTAFF, ARIZONA
WINSLOW, ARIZONA
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NavajogHopi Trading Co.
Opposite Depot
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8 W. Santa Fe Phone 262
FLAGSTAFF, ARIZONA
5000
STONES
from the
SKIES
at
American Meteorite Museum
Here are displayed 5000 meteorites, the fruits of 23 years of effort
by the world 's most successful meteorite hunters-Dr. and Mrs. H.
H. Nininger.
METEORITE MUSEUM is a MUST STOP on HIGHWAY 66
I
WINSLOW
GATEWAY TO NAVAJOLAND
Make Winslow your Head­quarters
for an excursion
into the Southwest's Most
Enchanting, Most Excit­ing
Region.
For I nformation Stop at
Winslow Chamber of Commerce
WINSLOW, ARIZONA
C. E. Stillwell, Secretary
FLAGSTAFF
HOLBROOK
CLARKDALE
EL RANCHO GRANDE
NIGHT CLUB
202 S. San Francisco
PHONE 374
JOE GRIEGO, Proprietor
BEER WINE LIQUORS
cord is wrapped around the club of hair to hold it in place, and
the hair tie covers :the cord. Garters are tied around the leg
just below the knee' to hold up the knitted leggings. Both hair
ties and garters are made and worn today, the former being
part of everyday as.! well as dress costume.
lVoman's dress js rectangular in shape, woven with black
center portion in diagonal twilled weave, and wide borders of
dark indigo blue in ;diamond twilled weave. The short edges of
the textile are sewed together with red and green \\tool yarn to
make a tubular garment. An
armhole is left neat the top,
and the top edges are sewed
for a short distance~ from the
corner. The garment is slip­ped
on over the ~ead, the
right arm passes through the
armhole, and the ~ opposite
side goes under the :left arm,
leaving that shoulder uncov­ered.
At Hotevilla, \on Third
Mesa, these wool dt;esses are
the everyday garments of
nearly all women; in the oth­er
villages they ar~ worn on
dress occasions and in cere­monies
by nearly all women
and by female char.acters im­personated
by mel).
Woman's belt is' woven in
warp-floating technique in
red, green and black wool. It
measures about three inches
wide ~nd two yards.' long, with
fringed ends. It is wrapped
several times around a wom­an's
waist and the fringes
hang down on each side.
These belts are always worn
when the black and indigo
dress is worn. and is also
worn with ordinary cotton
dresses for everyday. Hopi man's old style cos­tumes
- Indigo blue wool
shirt and breechclout, black
and white plaid wearing
blanket, buckskin leggings,
woven garters, and mocca­sins.
Note clubbed hair and
~voven hair tie.
During the 19th century,
Spanish, Anglos, and Indians
came to visit the Hopis in in­creasing
numbers, especially
in the last quarter of the cen­tury,
and the Hopis went to
the New Mexico settlements
to trade. Clothing was one
of the principal items of ex­change,
and we find that
shirts, coats, trousers, and hats were acquired by the Hopi men.
In the accounts of the e-arly American exploring expeditions that
visited the Hopi v!llages in the 1850's and 60's we see quaint
illustrations of the~e costumes. As soon as cloth was available,
beginning in 1878 .when Thomas V. Kearn established the- first
trading post, the Hopis began to tailor their own garments in
the same style. .
At the present time, the dress costume- of Hopi men is pat­terned
upon Spanish costume of the 19th Century. They wear
bright colored velveteen shirts, white cotton trousers split to the
knee, and brick red buckskin moccasins and leggings, or knit
leggings as previously described. The velveteen shirts, generally
worn outside the trousers, reach to the hips; they are a combina­tion
of the old style indigo blue woven shirt and the short Span-
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9 M I. SOUTH OF FLAGSTAFF
Your Fishing Headquarters
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DANC I NG EVERY
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ish shell-jacket of the 19th century. The white cotton trousers,
worn knee--Iength a century ago, are now long and slit at the
knee. The trouser legs are narrow in contrast to the wide-legged
Spanish style of slashed trousers of the last quarter of the last
century. Silver concha belts, buttons, bracelets, and rings, and
turquoise or silver necklaces are worn with this costume for
adornment.
As Woodward has indicated the southwestern type of moc­casin
with rawhide sole and soft uppers dyed a brick red color
is a Spanish style of the 18th century, and the knee-length wrap­around
buckskin leggings, worn originally with knee-length
breeches, belong to the same age.
Let us now consider the hair dress and shoe style of Hopi
women. Eligible maidens used to have their hair arranged in
butterfly wing whorls above each ear. Upon marriage, a wom­an's
hair is parted in the middle and arranged in two twists
which hang down on each side of the face. At Hano, a Tewa
village, a married woman wears long- bangs which are twisted
together to one side and tucked under the side hair; the side
and back hair is done up in a club at the back of the head, being
bound in place by cotton cord. Woven hair ties, such as are
used by the men, are not worn .
For dress costume and for ceremonies Hopi women, and fe­male
characters impersonated by men, wear knee-length white
buckskin moccasins with rawhide soles. The uppers, made from
half a buckskin, wrap around the leg. turn over at the top, and
tuck in. For everyday, and sometimes for dress and ceremonial
wear. brick red moccasins like these of the men are worn.
The everyday dress of the Hopj~ today is very much like
that of workin~ people everywhere. The men wear cotton shirts.
blue jeans, and work shoes. They m~v generally be distinguished
from their Navajo neighbors in th:lt thev wear bright silk head
bands and rare Iv hats. Those who do not wear long hair have it
bobbed or cut short.
Most Hopi women wear cotton drp,sse~. home made or bought,
shoes, and stocking'S for evervday. thollO"h some wear moccasins
if thev can afford them. Unfortunately the quality of shoes
::t.vaHahle to the women livin$! on thp. ra~ervation is not especial­Iv
good, and one sees many run clown heels, both high and low;
they do not look well, and are bad for the feet. Many wear
tennis shoes, which, perhaps, are nearest to moccasins in com­fort.
The majority of women wear their hair in traditional
style. The young girls who attend high school or ' boarding
school have short hair and permanent waves, so that the butter­fly
whorls of the maidens are rarely seen.
From this brief survey of Hopi costume, it would appear
that the Hopis are a nretty conservative folk, and the women are
more conservative than the men. The most ancient style of
white hand woven cotton garments are still used for ceremonies.
Wool $!arments patterned after the cotton ones are still being
mane. ancl the women wear them for ceremonial and dress occa­sions.
The men. on the other hand, do not wear old style wool
g-arments, except sometimes in ceremonies. but have adopted a
moclified Spanish costume for dress. Nearly all Hopis wear
ordinarv clothing. like that of working people everywhere in
the U.S.A., for everyday.
Why Hopis Were Called 'Moqui'
Indian tribes are usually known to us not by the name the
members of the tribe call themselves but by a name some neigh­boring
tribe calls them. because white men usually learned of
them from members of a neighboring tribe. As an example,
the Sioux call themselves. in various dialects, Dakota, N akota,
or Lakota. The name Sioux is a French-Canadian corruption
of the name the Chippewas called the Dakotas. For another
example the Navajos call themselves Dine: we call them Na­vajo,
because certain Rio Grande Pueblo Indians in the 17th
century called them Apache de Navahu, which was later cor­rupted
to Navajo .
The Spaniards who approached the Hopi from the Rio
Grande region with Indian guides called the Hopi, Moqui -
pronounced Mo-kwi, the name they were known by at the pueb­los
of Santo Domingo, Cochiti, Acoma, and Zuni.
The name Moqui offended many Hopi, because the Anglo­Americans.
when they came along, pronounced Moqui, Mo-ki,
which in the Honi tongue means Hdead." To be called Hthe
dead ones" hurt their pride, so about forty years ago, to please
their Hopi friends, Dr. J. Walt~r Fewkes and others "b-egan
calling them "Hopi," an abbreviation of the name they call
themselves, HHopishinumu," which is usually translated as
Hthe peaceful people." The abbreviation puzzles the Hopi, be­cause
the word HHopi" by itself means 'lin good standing, civi­lized,
good minded, human, or good behavior"; so it does not
make sense, but it pleases them better than the word Moqui.­(
By Edmund Nequatewa in Plateau ).
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hotne cotnfort
for cooking
for water heating
for refrigeration
for house heating
for air conditioning
t,
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~~H,elpi.ng 'Build the ,grea.t Southwest"
FLl}~~~F+ P~\!1CY
FLAGSTAFF ~ ARIZONA
12 I S. Sitgreaves
PHONE 64
L MOTEL
NEW, CLEAN AND MODERN
On Highway 66
Phone 995-W
WIL§ON~COFFIN
Flagstaff
Plumbing
112 E. ASPEN
Heating Appliances
PHONE 118
COOPER'S
Complete Bar Service
Packaged Liquors
18 E. SANTA FE
Billiards
FLAGSTAFF PHONE 449
SKYgLINE MOTEL
FLAGSTAFF'S NEWEST MOTEL
112 Mile Ea st of Flagstaff on Highway 66 and 89
EL PATIO
Cafe and Cocktail Lounge
"Where the Best in Food and Drinks are Served"
Doug Jackson's Texaco Service
24 Hou rs Service
ACCESSORIES
~ ® Phone 748 - W
TIRES - TUBES
Next To- Tony's Steak House
SPORTSWEAR MALLORY HATS
by McGregor
LEATHER COATS
THE nAVAJO InDIAns
Estimated today at more than 60,000 the Navajo tribe is
the largest in the nation.
It also occupies the largest Indian reservation in America,
over 16,000,000 acres, consisting principally of high plateaus,
canyons, and desert areas.
These "Bedouins of North America." are stock raisers,
owning thousands of sheep and horses. The women are noted
weavers, producing the famous Navajo fabric, miscalled a
"rug", of native design and color.
The great Navajo country lies largely north of the Santa Fe
railroad in Arizona, but does touch into Utah and extends well
into western New M"exico. It is governed by an agency at
Window Rock, Arizona.
Navajo products include wool, hides, furs, pinon nuts, rugs,
silver jewelry set with turquoise, sheep, goats, cattle, some
mineral and timber leases and a small amount of curios and
novelties.
Their business amounts to several million dollars per year,
and is carried on largely by licensed traders doing business
over the far flung areas of their great domain.
Pottery and baskets, once made by them, are now almost
entirely confined to a very few potters and basket weavers in
the reg-ion of Navajo Mountain. All are for ceremonial use.
Most Navajo buv the wedding basket. which is used in all
ceremonies. of Piute manufacture. The one type of pottery
~tiJl made has a rounded bowl with a high, narrow toP. This
is used as a water drum and to cook ceremonial meal in and
other ingredients for the healing rites.
The Navajo call themselves "Deneh," or, "The People."
Navajo life may be said to center around herds of sheep
and goats and supplemented by agriculture. Their mode of life
makes villages impractical. They live in hogans. made of
logs and mud for winter use and of brush for summer shelter.
Mutton is the staple food and is generally boiled. roasted
or used with corn in a stew. Naturally, white flour has sup­planted
corn in many Navajo family meals.
Buckskin moccasins and jewelry are of their own manu­facture.
A large cowboy hat or a silk handkerchief graces the
head of the cotton shirt, blue denim trouser clad men. Around
the waist a belt of large silver conchos, around the neck strings
of shell, coral, turquoise, and silver. and on the ears turquoise
pendants will probably be worn. The women wear a costume
consisting of a long-sleeved velvet shirt ornamented with sil­ver
buttons and a skirt which is often 12 to 15 feet wide. They
also wear moccasins. Around their shoulders will be found a
bright colored Pendleton blanket. The amount of jewelry is
usually limited only by the family wealth.
All weaving is done by the women and involves much hard
work in preparing the wool as well as doing the weaving un­der
nrimitive conditions.
The Navajo siversmiths make beautiful necklaces, rings,
bracelets and belts.
Under present day conditions the medicine men chanters
or singers have great prestige.
Their ceremonials expand from a one-night healing chant
to nine-day, elaborate rituals. Some of them are. Endih (Squaw
dance), Mud Dance, Yeibetchi. the five mountain chants (Fire
dances), Hail chant and Bead chant. Lesser known "dances"
are the Red Ant dance, Sun dance, Buffalo dance, Salt dance,
and the Devil Chasing chants.
Of legerdemain their most noted tricks consist of the Cactus,
Arrow swallowing, Producing rat, growing Yucca and the
Burning pitch ceremonials.
Indian Men Are Not Loafers
Because we see the women always busy around camp and
the men doing little or nothing, we must not think that Plains
Indian women are slaves and the men loafers. The work of
the men, the tasks of furnishing food for the entire camp and
defending it against enemies, is equally important, and much
more difficult and dangerous, if not so continuous as the work
of the women.
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BOTANY 500
CLOTHES
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THf APACHf InOIAns
The Apache, once the dreaded scourge of the Southwest,
now live mainly on the 100 square miles of rugged mountain­ous
country in the east-central part of Arizona known as the
San Carlos and the Fort Apache Indian reservations.
It is believed the word "Apache" is a corruption of a Zuni
word meaning "enemy".
Although the Apache are the most noted, and once most
feared of the Southwestern Indians, they cannot be classed as
real pioneer settlers of this region.
They were still en route from the cold plains of northwest­ern
Canada when the early Spanish explorers came through
Arizona and New Mexico. By the middle of the 17th century
they had appeared and were established in New Mexico, West
Texas, Sou thern Arizona and Northern Mexico.
Leading a roving, hunter's life, these Apaches roamed wide­ly,
raiding and fighting Pueblos and other tribes.
They wandered about in independent groups and would
fight among themselves for hunting grounds.
They took what they wanted from the people they found
living in cliffs, caves and stone houses and villages. According
to legend, the Apaches overcame the cliff dwellers and those
who lived in houses and either killed them or drove them into
the "boiling ocean." Perhaps the "boiling ocean" was the
Gulf of California and here the Apaches came in contact with
the Mexicans of Spanish descent, starting a war with them
that had lasted 200 years when the first American whites had
appeared.
The early American trappers or "Mountain Men" were
treated in a friendly manner by the Apaches, but the colonists,
arriving later, were resented. In fact the Apaches thought
the colonists were another tribe of whites who had conquer­ed
their friends, the trappers.
A half century of warfare was opened in 1835. Famous be­came
such chiefs as Eskiminzin, Cochise and Mangus Colorado,
as well as Geronimo, Nachez and the Apache Kid.
The final surrender of Geronimo in 1886 virtually ended the
A pache wars.
In 1860 a 15-mile square strip along the Gila river was ap­proved
as an Apache reservation, but with the outbreak of
the Civil War, most of the tribe again went on the warpath.
Areas at five points adjacent to army posts in Apache territory .
were approved a a reservation, the army posts serving main­ly
as headquarters for dispensing rations to the Indians. The
Apaches took these government-issued rations and supplement­ed
them with loot obtained from raids on white settlers. The
Geronimo unrest period occurred between 1880 and 1885.
Geronimo, a Chiricahua Apache, was born about 1829 in
eastern Arizona near the headwaters of the Gila river. He
grew up under the canny warfare training of such chiefs as
Cochise and Mangus Colorado. He was not an hereditary chief,
but became a war chief because of early achievements. Though
his band of followers was small, he became the shrewdest, most
powerful of American Indians and a formidable foe. He sur­rendered
to General Miles at Skeleton Canyon, Arizona, on
condition he would be protected from civil authorities and sent
out of Arizona. He and his band were sent to ' Florida, then
to Mt. Vernon, Ala., and ' finally to Fort Sill, Okla., where 'he
died in 1909.
The Apaches live in wickieups of juniper, mesquite or pine
poles set a few inches in the ground, circular form, 12 feet in
diameter and 10 feet high. The tops of the poles are drawn
together and lashed securely, completing a conical framework.
Long grass or straw are thrown over this framework and
over all are tied sheets of canvas. In the northern part of the
reservation a tight door is built, and in the southern part a
burlap curtain is used for a door covering.
The Apache women adopted the white women's dress back
in the '70s, a full skirt of 18 yards of the brightest sateen or
percale, with deep flounce and several rows of braid. The
blouse hangs to the hips from a smooth yoke, high necked, full
sleeved and more braid but no belt. Her long hair hangs free.
A widow must wear a cape.
\.. Men wear shirts, levis and cowboy hats.
The women make excellent baskets, twined and coiled. The
twined, frequently painted and dyed, are made of squawberry,
summac, mulberry. The coiled baskets are made of yucca,
willow and cottonwood, with designs in black from devil's claw
or martynia.
Meat, corn, beans and pumpkins are the staple foods. - Meat
is supplied mainly from the fine herds of cattle on the reser­vations.
Apaches are divided into small local groups, with a popularly
selected chief for each group and in each are smaller family
groups, with a head man for each. Lawbreakers are dealt with
by native judges and court order kept by native poli~e. Chpd­ren
are born into the clan of the mother, and marrIage WIth­in
the clan is forbidden.
When death occurs in a wickieup, it is burned, also all per­sonal
effects are destroyed by fire. The name of a dead per­son
is never spoken again. Death is regarded with horror,
symbolizing the final victory of evil, but the Apache does not
fear a corpse so much as does a Navajo.
Wheeler Grocery and Market
QUAliTY GROCERIES MAGAZINES unJ NEWSPAPERS
Open Sun dJ ~ ' s and Holida ys
AT THE UNDERPASS PHONE 14
RAINBOW FOREST LODGE
In The Petrified Forest
NAVAJO RUGS - GENUINE INDIAN JEWELRY
POLISHED PETRIFIED WOOD - MEALS
KODAK FILMS - SANDWICHES
COLD DRINKS
The Petrified Forest National Monument contains 92 ,000 acres.
It is open all year. Here giant trees that dwarfed th e southwest ­ern
plains are now turned to stone.
P. O. ADDRESS - HOLBROOK, ARIZONA
Welcome To Flagstaff
~:~:lA!A~F~~ I~O~~ ~o~ ~o~uo,~,,~o~~ ~h'.
GRAND CANYON OF ARIZONA WORLD'~ MIGHT I E,';iT SPECTACLE
Bus Leaves Doily Year Around - 8:40 A.M., Returning Some Day 8:00 P.M.
You have over 6 hours at the Grand Canyon, Distance 88 miles.
Flagstaff, Largest City in Bedutiful Northern Arizona - Toll Pine Country.
Cool Summers - on Main Line Santo Fe R.R. - U.S. Highway 66 and 89.
Flagstaff is Designated "Stopover" by Greyhound and Continental
Santa Fe Trailways for side trip to the GRAND CANYON
YOU WILL ENJOY' THE WEATHERFORD HOTEL, CLEAN MODERN ROOMS,
STEAM HEAT, CENTER OF TOWN, FREE PARKING.
"LEa HT A HALL Owmr lI' li UpII."" WEATHERfORD HOTEL Tel. Flagst.lff 30
HutchisongJohn~on . Motors
INTERNATIONAL TRUCKS
McCORMICK-DEERING FARM MACHINES
TRAC-TRACTORS - DOZERS
INDUSTRIAL MACHINERY
22 S. San Francisco
Pontiac
SALES AND SERVICES
Phone 285
Make Your Headquarters at the
ROSE TREE BUFFET
JACK BLAIR , Manager
Bushey's Fountain Cafe
BREAKFAST LUNCHES SANDWICHES
Complete Fountain Service
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WIGWAM INDIAN CURIO
Genuine Indian Jewelry
Indian Bla nkets - Nava jo and C himayo
Souvenirs of the Southwest
Chimayo J a c kets and Purses
18 EAST SANTA FE FLAGSTAFF
UNION OIL PRODUCTS
BILL WILLIS, Consignee
Phone 151
FLAGSTAFF. ARIZONA
CHESHIRE MOTORS
BUICK CHEVROLET
SALES AND SERVICE
302 W. Santa Fe Ave.
THE HOPllnOIAnS
In the northeastern section of Arizona, perched on three
high rocky mesas, are the nine present day villages of the Hopi
Indians.
Ho.pitu, the "Peaceful Ones," is the tribal name of the Hopis.
Their language is of Ute-Aztecan stock, .which extends from
southern Idaho to Mexico City. However, it is not so closely
related to any of the kindred Indian languages as is the Navajo
and Apache. -
First written record of the Hopi dates from the Coronado
expedition in 1540, when the Spanish came to Hopiland from
Zuni and named the region the province of Tusayan. They
left Franciscan missionaries behind to convert the Hopi to
Christianity but the attempt failed.
Though there is little to indicate that the Hopis were af­fected
by political or religious influence, the Hopis acquired
a great deal from the Spanish to influence their economic life.
Sheep, cattle, mules, burros, horses, new seeds particularly
fruit trees, wagons and Inetal tools were o.btained from these
early Spanish.
Later, when the Americans came in and established the
reservation system, the Hopis were given schooling and adopt­ed
the white man's clothing, stoves, modern cooking utensils
and other trade goods.
All of these new economic elements made life easier but
they did not affect the Hopi society or religious ceremonies to
any noticeable extent. Today their economics is so well bal­anced
that the Hopis are practically self-supporting.
The food supply is based on cultivation of corn, beans and
squash, supplemented by chili, onions, melons and other re­cently
acquired foods. Meat is supplied by their herds of sheep
or by purchase from Navajos. Corn is the staff of life, TIl\.,ch
more so than wheat is to the white civilizations.
A man works for his mother's household before marriage
and for his wife's household after marriage. A woman's af­filiation
with the house in which she is born is continuo.us
throughout her life.
Formerly all types of property except clothing and cere­monial
apparel and equipment was owned by· the women. Child­ren
belong to their mother's clan, a husband farms in a field
of his wife's clan and brings crops to his wife's house. Today,
though, a man owns such property as domestic animals and
wagons, adopting the Spanish system of ownership for those
things introduced by the Spanish.
Although there are many religious ceremonies and devices
observed and used faithfully by Hopis to insure good crops,
these Indians also. employ many scientific techniques in agri­culture
and they are among the most successful farmers in the
world. Whenever possible a field is selected lying between two
mesas so plants will have the benefit of summer rains and
seepage underground.
Planting begins in the middle of April. A digging stick,
two. feet long, with a foot rest to permit the user to add the
weight of his body in sinking the tool into the ground, is com­monly
used. It is made of greasewood, flattened at one end.
A hoe is also used with the digging stick to clear and loosen
the ground. A planting stick is used to plant the seeds. About
a dozen seeds are planted in each hole dug and the holes are
abo.ut five paces apart. Beans, squash and melons are often
planted between corn rows.
The first sweet corn ripens by mid-July and is distributed
by kachinas during the Home dance. The kachinas are super­natural
beings who live in the San Francisco peaks and an­nually
come to spend the growing season with the Hopis to
insure bountiful crops for those Hopis who have met with the
kachinas' approval. Other crops mature up until the end of
October. Corn is always husked in the field and is brought and
laid on house roofs to dry, then piled in neat rows in the store­room
of the house.
The Hopi house is built of stone and adobe, usually con­sisting
of two rooms. The front room has an outside door and
a window or two. The back room is usually windowless and
is the sto.reroo.m for housing utensils not in use, ceremonial
paraphernalia and stored crops. A fireplace, with a stone for
making piki, is generally found in one corner of the back room
of the older houses. Modern homes have separate small build­ings
for the fireplace. Piki is Hopi bread made of thin batter
of cornmeal mixed with a tiny quantity of wood ashes and
spread on the piki stone and soon dries paper thin.
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THE HAVASUPAI InDIAns
Probably the most remarkable and certainly the most beau­tiful
place in Arizona is Cataract Canyon, home of the Hava­supai
Indians, lying within Grand Canyon National Park and
a tributary canyon to Grand Canyon.
Hemmed in by red sandstone walls that tower nearly 3,000
feet above the canyon floor, the Havasupai Reservation is very
small and extremely isolated but its limited acres are fertile
and its scenery spectacular in its charm and beauty.
Originally, in 1880, the reservation was a tract of land
five miles wide and 12 miles long, surrounding the inhabited
part of Cataract Canyon. The size was reduced five years later
to the canyon bottom land, and taking in an area of 518.6 acres
around the settlement of Supai. The population is about 200,
and it is believed that the tribe has never numbered more than
300.
Cataract canyon is almost semi-tropical. Supai, surround­ed
as it is by high cliffs, enjoys a temperature that is 10 to 12
degrees warmer the year around than the higher plateaus.
Frequently the temperature reaches 112 degrees in the sum­mer.
There are two pack trails into the canyon, one coming from
Seligman and entering the side of the canyon not far above
Supai and the other coming from Grand Canyon village and
dropping down over the precipitous north end of the canyon
14 miles above Supai. About 12 or 13 miles down from the
canyon rim over which the Grand Canyon trail winds, almost
within sight of Supai, Cataract creek bursts forth out of the
sandy canyon floor and rushes down past the Indian village and
over a series of cliffs and smaller drops, forming a series of
the most beautiful waterfalls and cascades that anyone would
hope to see.
Largest of these is Mooney falls, almost 200 feet.
The water, after passing underground through many miles
of limestone formation, is heavily impregnated with calcium
and magnesium carbonate, calcium sulphate and magnesium
chloride. These mineral salts in the water cause the forma­tion
of fantastic stony deposits along the pathway of the creek
and give the bright turquoise color to the water.
Havasu means blue or green water and pai means people.
The Havasupais, the neighboring Walapais to the ~est and
,the Yavapais have similar languages that are dialects Closely
related to the language of the Mohave and Yuma Indians.
First written record of the Havasupais dates from 1776
when Padre Francisco Garces, a Spanish mission priest, stop­ped
in the little canyon. For the next hundred years there
was little contact with whites, except for occasional _ visits by
trappers, prospectors and exploring parties. No active inter­est
was taken bv the government until 1892 when a government
farmer was sent to the canyon to instruct the people in better
methods of farming and the use of metal implements.
Corn, beans and squash are staples grown, also some onions,
tomatoes, melons and other garden vegetables. Fruit crops in­clude
peaches, nectarines, apricots and figs. The peaches are
said to, have been introduced by an early Mormon explorer in
the 1860's.
Ownership of arable land is communal, but the use may
be sold or inherited. Inheritance passes throNgh the male line.
A widow and unmarried daughters may 'share in the ,use, ',of
the land but cannot lay claim to it. Men own and herd· ~,the
horses and cattle and the men are also owners of the, - hous~s
and the land on which they stand. Personal effects and tools
and utensils are owned individually.
The Havasupai is an excellent horseman and packer. He is
also a good roper, since he must help round up and break the
herd of wild horses that roams the upper canyon. They use
the horses to ride and to pack trade goods in and out of the
canyon. Havasupai horses are usually good ones and well
broken, hence they find a ready market in the 'Hopi, Navajo
and Walapai reservations.
Sweat lodges serve as a sort of club house for the men.
These are domed structures about six feet in diameter, about
four feet high built of sapling framework covered by brush
or thatch and set over a foot-deep pit. The dirt floor is covered
by grass or leaves, except for a space at the left of the en­trance,
which is left bare for placing of heated stones.
During hot midday it is customary for the men' to rest in
these sweat lodges and the sweating proves refreshing. Water
is thrown on the rocks to make steam. When the men come out
of the lodges, after being inside 10 minutes to an hour they
either plunge into the stream nearby or lie on the sand to rest
until their turn comes to go into the lodges again. It is cus-
GRAY MOUNTAIN
TRADING POST
24 miles north of Flagstaff on U. S. 89 at
edge of Navajo I ndian Reservation
NAVAJO RUGS AND SADDLE BLANKETS
INDIAN JEWELRY AND CURIOS
CAFE
EARL REID KENNETH STANFILL
RAINBOW BRIDGE
Specta cular National Monument at the end of a thrilling pack
trip from RAINBOW LODGE, a restful haven that offers the
best in lodging, food and hospitality.
Write BILL WILSON Tonalea , Arizona, for rates and descrip­tive
brochure, or inquire at Cameron, Arizona.
SEASON : APRIL 1st To NOVEMBER 15th
DOBRINSKI'S
RICHFIELD SERVICE
WASHING - LUBRICATION - TIRES
BATTERIES
PHONE 308 FLAGSTAFF 306 E. SANTA FE
RICHFIELD OIL CORP.
H. A. FRANCE, Agent
31 3 E. Santa Fe FLA,GSTAFF Phone 185
We/come, Stranger
to
SUNNYSIDE TAVERN
COCKTAILS - DANCING
PACKAGE LIQUORS
BEER WINE LIQUORS
COME AS YOU ARE!
Daily Bus Service to
GRAND CANYON
AND SIGHT-SEEING TRIPS
THROUGHOUT NORTHERN ARIZONA
NA V A·HOPI TOURS, INC.
Phone 107 and 157 P. o. Box 329
FLAGSTAFF, ARIZONA
PURE FOOD BAKERY
Largest producer of bread in Northern Arizona
PURE FOOD BREAD
Baked In Flagstaff and Delivered Over Fresh
To your Grocer
PURE FOOD BAKERY
FLAGSTAFF, ARIZONA SAM M. RICHARDSON
tomary for a man to go into the lodge four times during an
afternoon.
Occasionally family sweatings are enjoyed, when the wife
and children accompany the man. Sweating is also used as a
curative for illness.
Below the village is a tangled wilderness of shrubs and trees
rarely visited by the Indians because they believe it is haunted
by the ghosts of the dead. Usually only shamans or medicine
men see ghosts, but occasionally others report them. Ghosts
are said to always be forebearers of evil and anyone seeing one
will immediately become sick.
. fALLACIES ABOUT InOIAns
People believe a lot of things about Indians that are not
so.
Probably most of these erronious beliefs are because the
European settlers from the very beginning made no attempt to
see the American Indian as he really is-a human being quite
like themselves.
The European's fear, distrust, intolerance, contempt, self­interest
and ignorance combined to make the Indian an un­real
and ridiculous person-in the mind of the European.
The sentimentalists have also been to blame. The HRed
Brother" of the missionaires is just as false a being as the
HRed Savage" of the dime novels.
The ferocious Indian of the tales of the frontier, read by
school children, the Indian of the wooden statues in front of
old-time tobacco shops and the Indian of the reservation­these
are beings who are not to be compared to the primitive
Indian with the bow and arrow, who settled under the domina­tion
and exploitation of his native aristocracies and overlords
-contentedly tilling his fields-or spreading- nets in the rivers,
scouring the countryside for roots and wild grains.
The Indians of later days were spoiled with an empty sta­tus
of political independence and personal freedom-fed with
vile rum-rotted with disease-and supplied with guns and
ammunition and the steel scalping knife-by his kind white
brothers.
These fallacies concerning the American Indian should be
outlawed if for no other reason than to give the Aboriginal
American his just due and especially by us Americans who
believe in fair play.
Indians have often told their white friends that the hard­e
t thing they have to bear is to be looked upon by aliens as a
curiosity in America-their own native land.
Often visitors in the Southwest ask questions that are ri­diculous,
making it very difficult to believe that people actually
know so little about the American Indian.
A common question jn Arizona and New Mexico, aske(- of
those who deal with and come in contact with the Indian fre­quently,
is, "Do you speak the Indian language?"
'rhe question infers that all Indians speak the same lan­guage.
There are literally scores of Indian dialects and ton­gues.
Now to have a right understanding of aboriginal Indian life
we must first of all be rid of the erroneous notion or idea that
all Indians are alike. First of all we must know that there
were many different nations and tribes of Indians, all differing
from each other in physical characteristics, languages, customs
and manner of living-even more than all the different nations
of Europe and the Near Orient differ from each other.
There were more than fifty different native racial stocks in
North America, north of Mexico alone.
These different racial stocks altogether comprised many
nations and tribes speaking more than two hundred distinctly
separate languages and each language divided into several dia­lects.
Each of these separate nations and tribes had its own sep­arate
country-just as we know England as the country of
the English, Sweden as the country of the Swedes, Germany
ATLAS TIRES KUHN AND PRESTON WASHING
YOUR FRIENDLY CHEVRON DEALER - BATTERIES
ACCESSORIES
POLISHING
LUBRICATION
At Junction U. S. 66 and 89, West of Flagstaff
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a the country of the Germans and Spain as the country of the
Spaniards.
F~om this then you can readily understand how foolish it
would be to ask a person if he speaks the Indian language.
Tn-ere is also a mis-use of Indian words by the public. For
instance it is very common practice to refer to an Indian wo­man
as a squaw and to an Indian child or baby as a papoose.
This is not correct, although the practice has spread over the
length and breadth of the United States and Canada thru their
use by the whites. Both of these words are from the Narra­ganset
Indian people who resided in Rhode Island in the early
days. Squaw-translated into English means woman and pa­poose
translated into English means child. So if you are speak­ing
the Narraganset tongue you would use the word squaw
for woman and papoose for child-but if you are speaking Eng­lish
why use these words in referring to a woman or child. It
is not good taste-not good English.- (Adapted from talks
given by Louis Schellbach, of Grand Canyon N,ational Park
staff��)
THE fiRST KACHlnA
By EDMUND NEQUATEWA
Many people do not understand what a Hopi kachina is or
what he stands for. Kachinas are supernatural beings that,
so far as our ancient Hopi traditions say, were not known to
the people while they were in the Underworld, nor during their
migrations from the place of emergence. In fact, kachinas were
not encountered until years later, when the people had settled
on the Hopi Mesas. It was only after the Hopis had established
homes and settled dow nin 'large villages that kachinas began
to be seen. These supernatural beings are said to have first
appeared to the people during droughts and famines, when
they brought food, but they were very timid and would not
come near the people. No one knew where the kachinas came
from, because no one could get close enough to talk to them.
When approached, they would go around a corner of a rock and
just disappear from sight.
The first kachina that ever appeared to the people was seen
near the San Francisco Peaks by some men from the Second
Hopi Mesa; they made many attempts to find out what the
strange being was, where he came from, and where he lived.
They thought that he might be just a lone soul living in the
country. They were eager to know and learn more of him, so
the priests made pahos (prayer offerings), and sent one of
their brave young men over to the San Francisco Mountains to
search for this stranger.
The boy set out and climbed the mountain, where he found
a kiva. He called down the hatchway and a voice gave him
permission to enter. He climbed down the ladder, seated him­self,
and lit a pipe, giving himself to meditation to show that
he was really a representative of the people. After he finished
his moking, the man in the kiva said, "What have you come
here for?" And the boy replied, "For many nights my people
and I have heard someone moving around near our village, ut­tering
a characteristic call. We could not get a good view of
him but noticed that he always went toward the San Francisco
Peaks, which makes us think that he must live up here some­where.
For that reason I was sent in search of him, so that
my people may learn more about him."
The man attending to the kiva fire called into a back room,
and out came a fearful looking creature with a black face and
a large snout which showed rows of white teeth when he opened
his mouth, and as he came he made the call that the boy had
heard. The man asked the boy if he recognized this voice and
the boy said, "Yes, that is the same one that we have 'been
hearing almost every night, and my people are chilled with
fear and wonder why they should be hearing such a call, as it
might be a warning of some danger. For that reason my eld­ers,
the priests, have made some pahos for me to bring with
me, so that if I should happen to find myself in some place
where I ought not to be, and be captured, I would have some­thing
to offer in return for my release, 0 that I could return
to my people."
The boy .opened his bundle and handed all the pahos to the
kiva man saying, "This is for you and your people." The old
man, receiving the pahos with great joy, thanked him and said,
"You are not endangering yourself by any means; you have
shown us that you are a man with good heart, so I must tell you
who we are and why we are here, and when you return you
must tell your people so we may learn more about each other.
We did not come up out of the Underworld with the rest of the
people into this world, for we are immortal spirits. We have
NEW AND MODERN STEAM H EA TED
THE WESTERNER HOTEL
By The Underpass On Highway 66
FLAGSTAFF, ARIZONA
WOO'S CAFE
AMERICAN AND CHINESE FOOD
liSE. ASPEN FLAGSTAFF
GREENWELL'S MOTORS
DESOTO SALES
Phone 984-W -----PLYMOUTH SERVICE
40 I W. Santa Fe
At The Underpass on Highway 66 in Flagstaff
RUDY'S
R A D fO S E R V ICE
Most Complete Stock of Radio Tubes in Northern Arizona
Portable Radio Batteries
4112 N. Leroux Phone 840-W
DU BEAU'S MOTEL INN
OFFICIAL AAA - MEMBER UNITED MOTOR COURTS
Eve ry Room With Bath and Steam Heat
Monte Vista Coffee Slhop
Finer Food For Finer Folks
MONTE VISTA, HOTEL BLDG. FLAGSTAFF
Compliments
FLAGSTAFF NASH CO~
ACME CLEANERS
Quality Cleaning Has No Substitute
III N. LEROUX PHONE 9
FLAGSTAFF
HIGHWAY DINER
FLAGSTAFF
A Good Place To Eat
WINSLOW HOLBROOK
BLACK CAT CAFE
ACROSS FROM SANTA FE DEPOT
A Good Place to Eat
Where There's A Motor Supply
Seahorse Company
THERE'S FUN
13 No. AGassiz
FLAGSTAFF, ARIZONA
V ANDEVIER LODGE
COMPLETE TOURIST LODGE AND DINING ROOM
Dining Room Open for Br e akfa 5 ~ and Dinner
AT THE UNDERPASS FLAGSTAFF
CRAWLEY
FOOD DISTRIBUTORS
I 18 - 122 E. Aspen
FLAGSTAFF
Phone 414
Signal Oil Products
LEE Ti res - Tubes - Batteries
GEO. E. FENDER - Distributor
GORDON'S LIQUOR
and SPORTING GOODS
Store Hours 9 a. m. to 8 p. m. - Sundays 12 Noon to 8 p. m.
23 N. BEAVER GORDON EVANS, Owner PHONE 555-W
FLAGSTAFF, ARIZONA
GIBSON'S CHIX FRY
FRIED CHICKEN BOXED TO GO
"We Raise 'Em"
3 MILES EAST OF FLAGSTAFF ON H IGHWA Y 66
Phone 013 -J-3
made kivas here and there all over the country, and in each
kiva is a little hole called a Sipapu which leads down into the
Underworld. We are the ancestors of all of the people who now
live on this earth. We can be clouds and make rain and give
you moisture for your crops, so in that way we want to be of
some help to all the people on this earth. If you pray to us,
make us these pahos of soft feathers; we can then with our
spirits form clouds in the skies. That is how we use these
feathers and we do need them always, so let us help one an­other."
So as one might say, this incident was the beginning of
one part of the Hopi religion known as the Kachina Cult.
To organize kachina ceremonial rites, other spirits like Chaveyo
came to the Hopi and initiated the people and led them through
the performance. Such ceremonies were of great benefit to
the people, who with the Kachinas help were blessed with lots
of rain.
However, a time came when the people did not show respect
toward the kachinas, and they departed and appeared no more.
When the Kachinas no longer came, the Hopis began to
make masks and to paint them to look like the real kachinas,
but with this practice they had to be very careful, for if dis­pleased,
a kachina they were representing might cause some
kind of calamity like sores on children. When these occur
the people suspect that a kachina shrine somewhere may have
been disturbed or the paint scrapings off the kachina masks
may not have been properly placed in the shrine with tobacco
and sacred corn meal.
To begin teaching their children about this kachina religion,
little kachina dolls are made for them and given to them at
an early age. The parents tell the children that kachina people
are just like the rest of the human beings, except at times they
are invisible, can appear as clouds and bring rain to the earthly
people, and help the crops in their fields grow during the sum­mer
time. The kachinas are supposed to know every race of
people on the face of this earth and the soul of every indivi­dual.
Children are not supposed to sell the kachina dolls that have
been presented to them, for in doing so many Hopis believe that
an epidemic disease may result which might kill many of the
children.-(The Plateau)
THE PEAKS LIQUOR
and SPORTING GOODS
Owner - Tine Fancher 6 W. Santa Fe
OPEN 9 TO 12 - SUNDAYS 12 TO 12
HUBBARD
REFRIGERATION SUPPLY ·
WESTINGHOUSE APPLIANCES
SALES and SERVICE
105 W. ASPEN PHONE 354
FLAGSTAFF, ARIZONA
WITTE DIESEL PO'WER PLANTS AND
ENGINES
REFRIGERATION EQU I PMENT
SODA FOUNTAINS
Our Cafe Open Welcome To 50 MODERN COURTS
24 Hours Daily MO'DERN HOTEL
SERVING BREAKFAST
LUNCH - DINNER
BARKER VILLAGE
3 miles East on Highway 66
2 COMPLETE SERVICE
STATIONS
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The Indians attending the great Pow-Wow at Flagstaff carefully
watch the performances of other Indian tribes, and sometimes
borrow ideas and even whole ceremonials from each other.
Therefor'e, one will see a Hopi Indiam (above) dancing in a bUf­falo
headdress, when the buffalo ~vas never known in Arizona
never having reached this part of the southwest. This dance;
is dressed for a ceremonial having to do with bringing rain. In
his hand is a symbol of lightning which is symbol'ic of rain. The
, rattle in his other hand imitates the sound of rain.
Raudebaugh and Pertuit
HSee Us Before You Buy, Burn or Die"
MASONIC BUILDING
FLAGSTA FF ARIZONA
FLAGSTAFF AUTO SUPPLY CO.
Quality - Service - Courtesy
EVI NRUDE MOTORS
DUMPHY BOATS
12 N. Beaver Phone 625
RIORDANS INC~
INSURANCE
Automobile Financed Through
FLAGSTAFF Valley National Bank KINGMAN
Phone 46
Box 299
Sales - Service
Ph. Blue 156
Box 443
Coconino MotorCo~ Inclt
121 E. Aspen Phone 108 Flagstaff
Northern Arizona Gas Service
LIQUIFIED GAS
APPLIANCES - INSTALLATIONS
Serving
FLAGSTAFF, WILLIAMS, ASHFORK, SELIGMAN
14 W. Aspen Phone 745
PROCHNOW'S
NEWS STAND
AROMATIC TOBACCOS-NEWSPAPERS, MAGAZINES
6 N. San Francisco - Phone 770
W ~ E~ Caffey Service Station
STANDARD OIL PRODUCTS
COMPLETE AUTOMOTIVE SERVICE
AT THE UNDERPASS ON 66 PHONE 788
TRAILERS ON DISPLAY
One or two bedroom size. For as little
as $100.00 down you can own one of
these late model trailers . . . Ideal for
vacation or a permanent home.
66 BRADLEY 66
Box 468 - Flagstaff
COLLEGE SERVICE ST ATION
AUTHORIZED DEALER
224 South Sitgreaves FLAGSTAFF Phone 603
The Navajo mother and child has been a favorite subject with
artists and photogra1Jhe'l"s since interest was fi1~st attracted to
the tribe late in the nineteenth century. This young mother is
typical of her kind. She wears the velveteen blouse and large,
full skirt customarily worn by the Nav,ajo women, and her child
is in a typical Navajo cradle board. Such scenes as this are to be
found in the great Indian ca1np at the Pow-Wow grounds, wher'e
visitors are alw.ays welcome.
Harry Goulding 's
MONUMENT VALLEY
TRADING POST and
LODGE
Utah-Arizona
Our Lodge is so situa:e:l in 1v'.0n ·Jn'e nt Val ley tha t it a Hor's a beautiful view,
where you can appre-ia 'e the early morning o n:! even :ng I:gh ' effec's on ~ he
Monuments, a rare d is,Jlay in Natura l Beo 'Jty, that will Ii· e in Memory forever, the
only accommodations i n Mo n'Jment Valley.
Postoffice Address-Kayenta , Arizona
One of the finest types of American Indian--the dzgnified, char­acter-
sta-mped fa.ce of the aged medi.cine man--is shown in this
magnificient drawing of Pete Price of Ft. Defiance. The 'medi­cine
man among Sout.hweste?'n Indians, particularly the Navajo,
has a very high position in society. He is not only a "doctor"
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but is also an authority on the tribe's legends, religious ceremon- ~
ials and customs, and serves as "inbetween-man" with the super­natural
powers. Bec01ning .a medicine man is a very long, diffi-cult
process, requiring extensive study under older medicine men. r •
Chants must be memorized, ,and some consist of 11u~ny thousands
of words, some of which are so ancient they have become actual-ly
'meaningless.
Flagstaff's New Home
Furni shing Store for Young
Mr. and Mrs. Arizona
HOM E FURNISHINGS
lOW. Aspen St.
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BROWN' S CREDIT JEWELER S
"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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LOOK TO ARIZONA'S PONDER ~ A PINE
IT'S BETTER
IT'S STRONGER
IT'S ARIZONA
Keep America Green
SAGINAW &:; MANISTEE
LUMBER COMPANY
Flagstaff, Arizona
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~1~WfI~1I/t8 ~/~
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PEERLESS WORKMANSHIP
A highly Skilled Navajo Weaver has no
competitor-She is peerless in her field
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.
OVER 60 YEARS OF SERVICE
TO NORTHERN ARIZONA
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SOUTHWEST LUM R MI • NC.
FLAGSTAFF-McNARY-OVERGAARD •
Ponderosa Pine Lumber
World's Largest Producers Of Fine Mouldings
Aerial View Of Flagstaff Plant
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