Hopi Prophecy Rock

Telling Prophecy as Means of an Protest Expression within the Inner Life of Indigenous Relationships

story telling is dynamic and always changing, like religion itself that is always changing and localized these myths reflect the story

teller. However, we should not forget that in the different versions of the story telling that there is still a basic truth a real underlying

story that is at least attributed to some sacred power which gives the story "mana" and increases belief. The following story about the Hopi

prophecy attached to a etching on a rock on Hopi Land was told to me, although quite differently from other stories of the prophecy, at Bahai'

World Faith firesides (introductory indoctrination meetings) when I first became a member of that Faith group in the late 1980s. A video

of a Native American telling this story that quite convincingly foretold the Baha'i Faith was circulated widely during this period. It is only

natural that this same myth became attached to the teachings of Dr. Jensen.

In a certain sense the Traditionists of the Hopi people gave infallibility to a small group of men, including Banancya, to interpret this myth and share it with those inside the Hopi people and those outside, the settler colonizers.

"I have argued that tradition is both change and continuity. Tradition must change in order to retain meaning in the face of changing social and political circumstances. It must draw on the central narrative to account for change. It must objectify and symbolize agents of change whether foreign peoples or ideas, internal mechanisms, or factional interests, in order to identify and ultimately assimilate these agents in terms of indigenous theory." (Geertz, 1994, pg. 338)

"The idea of the end of the world is a strategy for living in the world. It is often connected with the idea of a primordial golden age. Where once was purity, the apocalypse will help reinstate it. Between these two extremes, human cultures find meaning by reworking the symbols which dominate just before and just beyond human ken.

The end of the world is often horrifying to think about. It gives form and substance to collective fears, and it serves to keep the straying flocks within the malleable boundaries of invented worlds. But, it is also a strategy of hope in face of the fact that humans seldom improve.

Maasaw will indeed return to the Hopis. He is already doing it in their dreams, their strategies, and their most private whisperings" (Geertz, 1994, pg. 339)

Many people have claimed to be the Pahana, including Dr. Jensen, for the students of Dr. Jensen this increases their beliefs in the specialness of Dr. Jensen's mission, although we cannot say that it is objectively true from a social scientific perspective, in fact we would probably scoff at such things as many sociologists have done in the past. To do so would have a narrow minded approach to this phenomena. Rather we should pay attention to how this emic belief increases social cohesion a sense of "mana" in the belief system, while being a outward looking embracement of other traditions which is found universally throughout all Baha'i sects. These myths then become a means of re-orienting to the world and understanding the believers position in that world and motivates them to change the world, or at least teach what they consider a more wholistic approach to living, which now encompasses the message of the Rainbow Gathering of the Family of Living Light, a direct challenge to oppression and ecological devestation.

Works Cited:

Geerts, Armin The Invention of Prophecy: Continuity and Meaning in Hopi Indian Religion University of California Press Berkeley, 1994

According to Grandfather Gashweseoma in this video the hopi rock prophecy etching was created by Christian Hopis and creates a pigeon prophecy integrating Christian tradition with Hopi teachings. Notice the video is produced by Tibetan Buddhist American converts who also project their faith onto native prophecy.