"The tales concern such villages as Sikyatki, Hisatsongoopavi, and Awat'ovi, which were destroyed by war, fire, earthquake, or internal strife. Though abandoned for centuries, they live in memory, reminders of ancient tragedies and enmities that changed the Hopis forever. Related by storytellers from Second and Third Mesa, these tales vividly describe village destruction and show how much human evils such as witchcraft, hubris, corruption and betrayal of fundamental values can precipitate social disintegration and chaos."--BOOK JACKET.

The traditional Hopi world, as reflected in Hopi oral literature, is infused with magic?a seamless tapestry of everyday life and the supernatural. That magic and wonder are vividly depicted in this marvelous collection of authentic folktales. For the Hopis, the spoken or sung word can have a magical effect on others. Witchcraft?the wielding of magic for selfish purposes by a powaqa, or sorcerer?has long been a powerful, malevolent force. Sorcerers are said to have the ability to change into animals such as a crow, a coyote, a bat, or a skeleton fly, and hold their meetings in a two-tiered kiva to the northeast of Hopi territory. Shamanism, the more benevolent but equally powerful use of magic for healing, was once commonplace but is no longer practiced among the Hopis. Shamans, or povosyaqam, often used animal familiars and quartz crystals to help them to see, diagnose, and cure illnesses. Spun through these tales are supernatural beings, otherworldly landscapes, magical devices and medicines, and shamans and witches. One story tells about a man who follows his wife one night and discovers that she is a witch, while another relates how a jealous woman uses the guise of an owl to make a rival woman's baby sick. Other tales include the account of a boy who is killed by kachinas and then resurrected as a medicine man and the story of a huge rattlesnake, a giant bear, and a mountain lion that forever guard the entrance to Maski, the Land of the Dead.

Land is embedded in a multitude of material and cultural contexts, through which the human experience of landscape emerges. Ethnographers, with their participative methodologies, long-term co-residence, and concern with the quotidian aspects of the places where they work, are well positioned to describe landscapes in this fullest of senses. The contributors explore how landscapes become known primarily through movement and journeying rather than stasis. Working across four continents, they explain how landscapes are constituted and recollected in the stories people tell of their journeys through them, and how, in turn, these stories are embedded in landscaped forms.

The Anaasází people left behind marvelous structures, the ruins of which are preserved at Mesa Verde, Chaco Canyon, and Canyon de Chelly. But what do we know about these people, and how do they relate to Native nations living in the Southwest today? Archaeologists have long studied the American Southwest, but as historian Robert McPherson shows in Viewing the Ancestors, their findings may not tell the whole story. McPherson maintains that combining archaeology with knowledge derived from the oral traditions of the Navajo, Ute, Paiute, and Hopi peoples yields a more complete history. McPherson’s approach to oral tradition reveals evidence that, contrary to the archaeological consensus that these groups did not coexist, the Navajos interacted with their Anaasází neighbors. In addition to examining archaeological literature, McPherson has studied traditional teachings and interviewed Native people to obtain accounts of their history and of the relations between the Anaasází and Athapaskan ancestors of today’s Hopi, Pueblo, and Navajo peoples. Oral history, McPherson points out, tells why things happened. For example, archaeological findings indicate that the Hopi are descended from the Anaasází, but Hopi oral tradition better explains why the ancient Puebloans may have left the Four Corners region: the drought that may have driven the Anaasází away was a symptom of what had gone wrong within the society—a point that few archaeologists could derive from what is found in the ground. An important text for non-Native scholars as well as Native people committed to retaining traditional knowledge, Viewing the Ancestors exemplifies collaboration between the sciences and oral traditions rather than a contest between the two.

This magnificent, sweeping work traces the histories of the Native peoples of the American West from their arrival thousands of years ago to the early years of the nineteenth century. Emphasizing conflict and change, One Vast Winter Count offers a new look at the early history of the region by blending ethnohistory, colonial history, and frontier history. Drawing on a wide range of oral and archival sources from across the West, Colin G. Calloway offers an unparalleled glimpse at the lives of generations of Native peoples in a western land soon to be overrun.

Ancient star lore exploring the mysterious location of Pueblos in the American Southwest, circa 1100 AD, that appear to be a mirror image of the major stars of the Orion constellation. Many readers are familiar with the correlation between the pyramids of Egypt and the stars of Orion. Beginning in 1100 A.D. on the Arizona desert, the Hopi constructed a similar pattern of villages that mirrors all the major stars in the constellation. "As Above, so Below." The Orion Zone explores this ground-sky relationship and its astounding global significance. Packed with diagrams, maps, astronomical charts, and photos of ruins and rock art, this useful guidebook decodes the ancient mysteries of the Pueblo Indian world.