2 pp. / This fact sheet briefly describes the research protocol of the Hopi reservation.

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Homol'ovi II is a fourteenth-century, ancestral Hopi pueblo with over 700 rooms. Although known by archaeologists since 1896, no systematic excavations were conducted at the pueblo until 1984. This report summarizes the findings of the excavations by the Arizona State Museum of five rooms and an outside activity area, which now form the core of the interpretive program for Homolovi Ruins State Park. The significant findings reported here are that the excavated deposits date between A.D. 1340 and 1400; that nearly all the decorated ceramics during this period were imported from villages on the Hopi Mesas; that cotton was a principal crop which probably formed the basis of Homol'ovi II's participation in regional exchange; that chipped stone was a totally expedient technology in contrast to ground stone which was becoming more diverse; and that the katsina cult was probably present or developing at Homol'ovi II. These findings from the basis for future excavations that should broaden our knowledge of the developments taking place in fourteenth-century Pueblo society connecting the people whom archaeologists term the Anasazi with those calling themselves Hopi.

Sustainable Built Environments Senior Capstone / This case study examines housing on the Hopi reservation, both traditional and contemporary and aims to create a future type of housing that will contribute to addressing the critical housing needs and alternative solutions addressing substandard housing on and for the Hopi people. Westernization has created a plague of substandard housing on the reservation that ignores pre-existing vernacular architecture and thus, the environment and the culture of the Hopi people. Rather, Westernization has created a move toward inexpensive, and quick but highly inefficient types of housing. The housing situation on Hopi presents a critical need for solution, an alternative to the substandard housing by creating a housing design that is sustainable, affordable and energy efficient. This solution can be found by (re)linking to cultural patterns of sustainability, essentially the history of a cultural people which includes traditional housing methods and materials. Traditional Hopi housing was studied and a list of common strategies was compiled from traditional houses on the reservation into a Basecase. Modern strategies were applied to the Basecase to create a Newcase. The percent savings in annual energy use and annual operation costs were compared between the two cases, however, it is important to note that the results were skewed due to a variety of factors that are discussed as limitations in the study. Nevertheless, the study offered an alternative housing solution, one that demonstrated significant savings in annual energy use and operation costs.

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In this thesis, historic Hopi ethnographic data are employed to model ancestral Hopi agricultural land use through the lens of archaeological landscape theory. Emphasizing the interconnectedness of landmarks--loci of discrete interactions between humans and the land--within networked cultural landscapes, archaeological landscape theory provides a unique perspective from which to examine overlapping planes of historic and prehistoric land use.Drawing on ethnographic accounts, a model is constructed that integrates the physical, social organizational, ritual/ceremonial, and traditional history dimensions of historic Hopi agricultural land use. Durable material correlates of agricultural land use are proposed on the basis of ethnographic documentation. This holistic model is applied to archaeological data from the Homol'ovi Ruins State Park (HRSP), northeastern Arizona. The integrative model produced herein allows for the interpretation of relationships between archaeological features representing different land use behaviors and the conceptualization of linkages between landmarks in the ancestral Hopi agricultural landscape.

This study explores aspects of the development and organization of a mid-thirteenth through fourteenth-century, ancestral Hopi settlement cluster at Homol'ovi, located in the central Little Colorado River valley in north-central Arizona. The Homol'ovi cluster has been the subject of an intensive, 20-plus year program of excavation and survey by the Arizona State Museum's Homol'ovi Research Program. Homol'ovi I, an 1100-room pueblo occupied from approximately A.D. 1290 to 1400, was excavated between 1994 and 1999 and yielded deeply stratified, intact cultural deposits. The present study develops an internal, ceramic-based chronology of deposits at Homol'ovi I; establishes temporal relationships between occupational components at Homol'ovi I and other Pueblo IV period sites in the Homol'ovi cluster; and explores spatial and temporal variation in ritual activities within the Homol'ovi cluster through the lens of zooarchaeology.The Homol'ovi I chronology developed in this study is based on frequency seriation of imported Jeddito Yellow Ware pottery; stylistic, formal, and technological analysis of Jeddito Yellow Ware; ceramic cross-dating; and high-precision AMS radiocarbon dating. These dating techniques make it possible to seriate cultural deposits at Homol'ovi I, and to tie deposits from other local sites into the Homol'ovi I sequence. Additionally, some of the techniques potentially can be applied to date sites in other regions where Jeddito Yellow Ware pottery is found. This chronological research establishes a framework for tracking behavioral and organizational changes within the village of Homol'ovi I, and for situating events and processes in the life history of this community within a broader, regional context.One potential application of this chronological framework is explored through a zooarchaeological study that addresses temporal and site-to-site variation in the use and deposition of ritually sensitive categories of fauna at Homol'ovi I and other nearby villages, including Homol'ovi II, III, and IV. The fauna of interest include birds, carnivores, artiodactyls, and certain reptiles and amphibians. This study identifies a number of temporal trends that may be related to a major, late-fourteenth century reorganization of the Homol'ovi cluster and its external relations. In doing so, it lays a foundation for further research into the ritual organization of the Homol'ovi cluster.

Thesis evaluates incoming goods from suppliers at HOPI CZ.Its main objective is to eliminate shortcomings in the document flow, while mapping out all the facts that affect this process. Thesis is divided into four chapters and also includes an annex containing the documents used when receiving goods from suppliers.

The architecture of the modern Hopi pueblo of Oraibi provides important data for the interpretation of prehistoric villages in the American Southwest and elsewhere. Using historic photographs, maps, and other documents, architectural change at Oraibi is examined over a period of almost 80 years, from the early 1870s to 1948, a span that includes an episode of population growth and a substantial and rapid population decline. Because archaeologists make extensive use architecture for a variety of types of prehistoric reconstructions, from population size to social organization, understanding the dynamics of puebloan architecture is important. This study offers several principals which condition architectural dynamics in pueblo-like structures in the Southwest and in other parts of the world. Four types of architectural change are identified at Oraibi: rooms were abandoned, dismantled, rebuilt, and newly constructed. Some changes were the result of the introduction of EuroAmerican technology and governmental policies. An increase in the rate of architectural change, especially new construction and rebuilding, suggests that population was increasing during the late 19th century. Patterns of settlement growth involved both the expansion of existing houses and the construction of new houses. Oraibi architecture, with contiguous rows of houses, may have restricted the development of extended families. After the 1906 Oraibi split, half the population left the village, and in the following decades, population continued to decline. Abandoned houses were often rebuilt and reoccupied by remaining residents. The number of rooms per house declined, especially upper story rooms. The areas of the settlement that continued to be occupied or were reoccupied were those around important ceremonial areas, such as the Main Plaza. The examination of architecture at historic Oraibi supplies links between social processes and architectural dynamics that are applicable to the prehistoric record. Patterns of intra-household architectural change and of settlement growth and abandonment, observed at Oraibi, provide keys to the investigation of similar processes at prehistoric sites.

Hopi traditional songs or taatawi are more than aesthetic objects; they are sound-based expressions of Hopi authority. As I argue in this dissertation, creating, performing, circulating, and remembering taatawi are what we might call acts of sonic sovereignty: a mode of authority articulated within ongoing, sound-based networks that include Hopi people, plants, weather systems, land, and other living things within Hopi territories. I begin by exploring the generative process through which taatawi do their connective work, which includes long-term collaborations between yeeyewat (composers) and environmental actors that establish a collective vision of prosperity that is realized when these songs are performed. Hopi composer Clark Tenakhongva’s taatawi performances during Grand Canyon National Park’s Centennial (a Hopi sacred space currently controlled by settler governments) exemplify the ways Hopi people are actively using taatawi to (re)assert Hopi relations to colonized territories. Because taatawi are closely tied to Hopi relations to one another and the land, and sometimes contain specialized forms of knowledge held closely by Hopi clans and ceremonial societies, their ownership and circulation remains of vital concern to Hopi people. Laura Boulton’s recording of Hopi singers Dan Qötshongva, Thomas Bahnaqya and David Monongye in the Summer of 1940, and the travels of those recordings afterwards, show us the complex politics of Hopi song circulation in the early Twentieth Century up through the present, and how settler cultural and intellectual property laws provide only limited possibilities for indigenous groups seeking to bring their ancestors’ voices back under their control. And even if tribes could reclaim taatawi under settler property laws, these laws require physical and conceptual transformations that effectively sever them from the networks of relations from which they were created. To better support Hopi sonic sovereignty going forward, I offer brief sketches for three potential interventions: (1) an indigenous works amendment to the United States Copyright Act; (2) the use of indigenized licensing frameworks to embed indigenous protocols into the governance and circulation of indigenous creative works both on and off indigenous lands; and (3) establishing a right to indigenous care, similar to Europe’s right to forget, whereby our ancestors’ voices can be subject to indigenous care rather than preserved anonymously and perpetually as archival objects. My hope is that these will allow indigenous communities to better assert and maintain control over their modes of sonic sovereignty despite the increasing colonization of the sonic world by global intellectual property regimes.