Across the Boundaries of Belief: Contemporary Issues in the Anthropology of Religion

By Morton Klass; Maxine Weisgrau | Go to book overview
5.
The sodalities which Yukioma lists conform to what I have elsewhere ( 1985) termed First and Second Order societies.
6.
It is possible that differing interpretations of the sources of and solutions for societal stress in late nineteenth-century Oraibi produced a conflict of roles between the Kikmongwi and the Qaletaqmongwi, which may have been part of the friction that led to the split.
7.
The political effects of secret knowledge have received increasing attention in recent ethnography (e.g. Barth 1975; Lewis 1980; Murphy 1980; Rubinstein 1981; Bellman 1984; Lindstrom 1984; Traube 1984; Fardon 1985b). Secrecy, of course, serves other social and personal functions too. Luhrmann ( 1986) recent analysis of middle-class British magical cults does much to clarify the social and psychological effects of secrecy in ritual practices. A full consideration of the effects of institutionalised secrecy in Hopi society should include an examination of the sort of psychological ramifications Luhrmann discusses. This, however, goes beyond my present scope.
8.
Some Third Mesa people say a tunnel ran from Yukioma's house to Loololma's (the factional leaders in 1900); there they would meet to jointly plan events connected with the Otaibi split. This may be an idealisation, although tunnels are well-known in Puebloan archeological sites.

References

Adams E. B. 1963. Fray Silvestre and the obstinate Hopi. New Mex. hist. Rev. 28, 97-138.

Adams R. N. 1977. Power in human societies: a synthesis. In The anthropology of power (eds) R. D. Fogelson & R. N. Adams. New York: Academic Press.

Bhern E. M. 1981. Chinese ritual and politics. Cambridge: Univ. Press.

Barth F. 1975. Ritual and knowledge among the Baktaman of New Guinea. New Haven: Yale Univ. Press.

----- Process and form in social life. London: Routledge and Kegan Paul.

Bellman B. L. 1984. The language of secrecy: symbols and metaphors in Poro ritual. New Brunswick: Rutgers Univ. Press.

Bloch M. 1974. Symbols, song, dance and features of articulation: is religion an extreme form of traditional authority? Eur. J. Sociol. 15, 55-81.

----- 1980. Ritual symbolism and the non-representation of society. In Symbol as sense: new approaches to the analysis of meaning (eds) M. L. Foster & S. H. Brandes. New York: Academic Press.

Brandt E. 1980. On secrecy and the control of knowledge: Taos Pueblo. In Secrecy: a cross- cultural perspective (ed.) S. K. Tefft. New York: Human Sciences Press.

----- 1985. Internal stratification in Pueblo communities. Paper presented at the annual meetings of the American Anthropological Association ( 1985).

Brandt R. 1954. Hopi ethics: a theoretical analysis. Chicago: Univ. Press.

Bunzel R. 1938. The economic organization of primitive peoples. In General anthropology (ed.) F. Boas. New York: Heath.

Clastres P. 1977. Society against the state. New York: Urizen Books.

Clemmer R. O. 1978. Continuities of Hopi culture change. Ramona, Cal: Acoma Books.

----- 1982. The Hopi Traditionalist movement. Paper presented at the School of American Research Advanced Seminar on "The Hopi Indians" ( 1982).

Cohen A. 1970. The political system. In A handbook of method in cultural anthropology (eds) R. Narroll & R. Cohen. Garden City: Natural History Press.

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