Hopi Textiles and Indigenous Peoples’ Rights

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Trusted Clothes (Unpublished)

Publication Date (yyyy/mm/dd): 2016

Who are the Hopi – and basic “indigenous” definitions can help, sort of, but everyone’s different, peoples and persons?[i]^,[ii]^,[iii]^,[iv]^,[v]^,[vi] Glad you asked.

And while we’re at it, what are natural fibres? Also happy you asked. Natural fibres differ from synthetic or man-made fibres, can be plant or animal fibres, the plant cells as eukaryotic or non-prokaryotic, and both animal and plant fibres can be composted whilst synthetic or man-made fibres cannot decompose.[vii]^{,[viii] ,[ix],[x],[xi] ,[xii],[xiii],[xiv],[xv]}

But first, let’s chat about indigenous peoples a bit – indigenous peoples throughout the world continue to be under tremendous and forced pressure – which reflects ‘deep, systematic and widespread’ rights violations of indigenous peoples in the world – from the outside, and at times in violation of the international agreements such as the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP), which, in Articles 1 through 3, states unequivocally[xvi]:

Article 1 Indigenous peoples have the right to the full enjoyment, as a collective or as individuals, of all human rights and fundamental freedoms as recognized in the Charter of the United Nations, the Universal Declaration of Human Rights and international human rights law.

Article 2 Indigenous peoples and individuals are free and equal to all other peoples and individuals and have the right to be free from any kind of discrimination, in the exercise of their rights, in particular that based on their indigenous origin or identity.

Article 3 Indigenous peoples have the right to self-determination. By virtue of that right they freely determine their political status and freely pursue their economic, social and cultural development.[xvii]

The international violations of rights have localized representations in the national contexts of many, many countries including, for brief examples, Brazil, Canada, Costa Rica, Ecuador, Guatemala, Guyana, Indonesia, Mexico, the Philippines, and even numerous examples throughout the continent of Africa.[xviii]^{,[xix],[xx],[xxi],[xxii],[xxiii],[xxiv],[xxv],[xxvi],[xxvii]} There are hundreds of millions of indigenous peoples throughout the world (some say 370 million and others say more than 400 million, and the numbers could be much lower or much, much higher) and the violations of human rights would be travesty enough, but this kind of violation stacks with human rights and, thus, becomes an issue for more than one single group of people.

So it leads to a joke, darkly, if you can name a letter, you’re likely to find a country name that starts with that letter with indigenous rights violations in addition to likely human rights violations as well, and the examination provided in the end notes is not even close to comprehensive. It’s a simple alphabetized listing. Not complex, in short; that means the issue can be graspable by most people most of the time, which compounds its…bad-ness.

And that Article 1 pertains to the United Charter and the Universal Declaration of Human Rights. Two of the key documents in the international community.[xxviii]^,[xxix] What do they say? Well, the UN Charter can be read article by article, and it is a fundamental document, but the Universal Declaration of Human Rights enshrines many of the collective values of the species. Take the preamble alone:

Whereas recognition of the inherent dignity and of the equal and inalienable rights of all members of the human family is the foundation of freedom, justice and peace in the world,

Whereas disregard and contempt for human rights have resulted in barbarous acts which have outraged the conscience of mankind, and the advent of a world in which human beings shall enjoy freedom of speech and belief and freedom from fear and want has been proclaimed as the highest aspiration of the common people,

Whereas it is essential, if man is not to be compelled to have recourse, as a last resort, to rebellion against tyranny and oppression, that human rights should be protected by the rule of law,

Whereas it is essential to promote the development of friendly relations between nations,

Whereas the peoples of the United Nations have in the Charter reaffirmed their faith in fundamental human rights, in the dignity and worth of the human person and in the equal rights of men and women and have determined to promote social progress and better standards of life in larger freedom,

Whereas Member States have pledged themselves to achieve, in co-operation with the United Nations, the promotion of universal respect for and observance of human rights and fundamental freedoms,

Whereas a common understanding of these rights and freedoms is of the greatest importance for the full realization of this pledge,

Now, Therefore THE GENERAL ASSEMBLY proclaims THIS UNIVERSAL DECLARATION OF HUMAN RIGHTS as a common standard of achievement for all peoples and all nations, to the end that every individual and every organ of society, keeping this Declaration constantly in mind, shall strive by teaching and education to promote respect for these rights and freedoms and by progressive measures, national and international, to secure their universal and effective recognition and observance, both among the peoples of Member States themselves and among the peoples of territories under their jurisdiction.[xxx]

The consistent reference to a common people simply means a unified global citizenry (mirrors much of McLuhan with the Global Village) and to the rights and freedoms is simple music to my, and very likely their and everyone’s, ears and hearts, and minds, or in that great German song by, the greatest constructor of baroque sound, Johann Sebastien Bach: herz und mund und tat und leben or “heart and mouth and deed and living.”[xxxi]^{,[xxxii],[xxxiii],[xxxiv],[xxxv]}

By the way to avoid possible confusion, this is a document, or these are documents, rather, that pertain up to the present and through the United Nations, that is, they’re active now. And Articles 2 and 3 of the freedom and equality for indigenous peoples (as with everyone) and the freedom for self-identification with their own culture, and the “self-determination” to do so, and, thus, the summarization of rights, privileges to culture, and the choice to one’s own culture, that is, to pick one’s own culture and live by it: full stop, period, exclamation point.

Let’s go back to the  first article, there’s the description about enjoyment of all, not one or some or most, but all – that is, every individual and identified collective/group, of the human rights (as people, as human beings, after all) And furthermore, these do not limit in any way to these kinds of contexts, because the nature of the problems of violations of rights (or, at least, universally agreed upon privileges for the long-term, first peoples in a land descendants) of indigenous peoples is an international issue (one feels like stating a crime) with the agreements made, tautologically, internationally; not in any national context alone, but in the generalized manner in which these are portrayed.

And take the subsequent earliest stipulations about the right to live their lives as they see fit:

Article 4 Indigenous peoples, in exercising their right to self-determination, have the right to autonomy or self-government in matters relating to 4.Resolution 217 A (III). 5 their internal and local affairs, as well as ways and means for financing their autonomous functions.

Article 5 Indigenous peoples have the right to maintain and strengthen their distinct political, legal, economic, social and cultural institutions, while retaining their right to participate fully, if they so choose, in the political, economic, social and cultural life of the State.[xxxvi]

That includes the culture and identity expressed through the production of textiles. This means the natural fibre world penetrates into this world of the Hopi (one of my favorite cultures on the planet at the moment).

So they have the right to live through their culture as they see fit insofar as individuals or groups within their community do not have their own human right or rights violated en masse or in small, and the possibility for their own way of life to be violated, and this is the cool part because of the neat art in their own community. So who are the Hopi, in brief?

The Hopi Indians, who live in the arid highlands of northern Arizona (located in the southwestern part of the United States), have inhabited the same place for a millennium, far longer than any other people in North America. They are not only the oldest dwellers in this land but are considered by most other Indians to have a wisdom, a knowledge of things, beyond average comprehension. Peace-loving and knit tightly together by clan relationships, they are intensely spiritual and fiercely independent. Their all-pervading religion is a many stranded cord that unites them to their stark, and beautiful environment.[xxxvii]

As with most cultures, they have a particular religion that represents their collective socio-cultural context and history and cosmology. They have a complex series of ceremonies, and chamber to do this called the kiva with the religious life surrounded by and devoted to the purported Kachina or Katsina spirits.[xxxviii] 

And if you look at their intricate and unique textiles and designs, you can see, possibly, why I love that culture.

Or the more particular clothing style indicated in this image a dance in progress. That image is indicative of some of their foundational cosmology and philosophy of life, which is?

When people first emerged into this Fourth World, they asked Maasaw (the Earth Guardian) if they could live here. Maasaw offered a bag of seeds, a water gourd, and a planting stick, and explained that the people’s way in the Fourth World would be hard, but that the his way would provide a long and good life. Therefore, the ethic of self-sufficiency became the root of the present day Hopi people.

The Hopi trace their history back thousands of years, making them one of the oldest living cultures in the world. Hopi are a diverse people; the ancestoral Hopis, Hisatsinom (people of long ago), are known as the “Anasazi,” “Hohokam,” “Sinagua,” “Mogollon,” and other prehistoric cultural groups of the American Southwest. Some of the Hopi villages are among the oldest continuously occupied settlements in the North American continent. The remoteness and expanse of Hopitutskwa (Hopi land) has isolated the Hopi people from the outside world and has helped to preserve the culture.[xxxix]

I could be wrong on the interpretation because I am not an expert on the culture and people, but am intrigued by them. They could very well be one of the oldest civilizations or cultures to date alongside the Jewish and Chinese traditions, but founded in the Western hemisphere as opposed to the Eastern.[xl]

And some of their foundational philosophy and clothing seem to come out of a certain isolation from the rest of the world, sort of.

This was a weave from some of the Hopi themselves such as his man here.

This particular man’s story reflects some of the violations of individual rights instantiated via international stipulations given before:

Prior to contact with the U.S. American Government, Hopi men and women had one name given first at birth, and later as part of a religious society initiation. The name Duwahoyouma is associated with the Sand-Snake Clan as his initiated name. As the U.S. policy in the late 1800’s and early 1900’s was intended to “civilize” the Hopis, Kikmongwi Tawaquaptewa and his brothers were sent to the Sherman Indian School in Riverside California. It was during this forced educational period that Duwahoyouma’s name was changed to Charles Fredericks. Tawaquaptewa’s name was changed to Wilson Fredericks. And so the name Fredericks was falsely created as a proper name for the Bear Clan brothers.[xli]

They even have fancy pants experts with prestigious degrees come in and conduct research as well. One can assume. But if you observe the two people here, the lovely and intricate patterns of blues and orange, and green, and yellow weaved is simply lovely, I feel. Look closer; no pretense. I highly suggest looking more into them. And as noted by Fredericks, “we are still here.”[xlii] An echo across the indigenous people’s throughout the world: the dead, and the gone, and the living and violated.

[i] Hopi. (2016). In Encyclopædia Britannica.

[ii] Hopi language. (2016). In Encyclopædia Britannica.

[iii] Cultural Survival. (2016). Who are Indigenous Peoples?.

[iv] Who Are Indigenous Peoples (2016) states:

According to the United Nations, there are approximately 400 million Indigenous people worldwide, making up more than 5,000 distinct tribes. Together we are one of the largest minority groups in the world, spanning over 90 countries. While Indigenous Peoples total only about 6% of the world’s population, we represent 90% of the cultural diversity.

INDIGENOUS PEOPLES HOLD 20% OF THE EARTH’S LAND MASS. THAT LAND HARBORS 80% OF THE WORLD’S REMAINING BIODIVERSITY.

First peoples Worldwide. (2016). Who Are Indigenous Peoples.

[v] Who are indigenous peoples? (2016) states:

It is estimated that there are more than 370 million indigenous people spread across 70 countries worldwide. Practicing unique traditions, they retain social, cultural, economic and political characteristics that are distinct from those of the dominant societies in which they live. Spread across the world from the Arctic to the South Pacific, they are the descendants – according to a common definition – of those who inhabited a country or a geographical region at the time when people of different cultures or ethnic origins arrived. The new arrivals later became dominant through conquest, occupation, settlement or other means.

United Nations permanent Forum on Indigenous Issues. (n.d.). Who are indigenous peoples?.

[vi] Who are indigenous peoples? (2016) states:

At least 370 million people worldwide are considered to be indigenous. Most of them live in remote areas of the world. Indigenous peoples are divided into at least 5000 peoples ranging from the forest peoples of the Amazon to the tribal peoples of India and from the Inuit of the Arctic to the Aborigines in Australia.

Indigenous peoples do not necessarily claim to be the only people native to their countries, but in many cases indigenous peoples are indeed “aboriginal” or “native” to the lands they live in, being descendants of those peoples that inhabited a territory prior to colonization or formation of the present state.

International Working Group for Indigenous Affairs. (n.d.). Who are indigenous peoples?.

[vii] natural fibre. (2016). In Encyclopædia Britannica.

[viii] man-made fibre. (2016). In Encyclopædia Britannica.

[ix] Wild Fibres. (2016, February 15). Animal Fibres.

[x] Wild Fibres. (2016, February 15). Plant Fibres.

[xi] Bailey, R. (2016, April 25). Plant Cells.

[xii] eukaryote. (2016). In Encyclopædia Britannica.

[xiii] prokaryote. (2016). In Encyclopædia Britannica.

[xiv] Bailey, R. (2016, April 25). Plant Cells.

[xv] University of Illinois Board of Trustees. (2016). The Science of Composting

[xvi] United Nations. (2010, April 22). Rights Violations of Indigenous Peoples ‘Deep, Systemic and Widespread’, Special Rapporteur Tells United Nations Permanent Forum.

[xvii] United Nations. (2007, September 13). United Nations Declaration on the Rights of Indigenous Peoples.

[xviii] Brazil’s treatment of its indigenous people violates their rights (2013) states:

Not since the dark days of Brazil’s military dictatorship, when the indigenous people were regarded as “obstacles to progress” and their lands were opened to massive development schemes, have they faced such an assault on their rights.

The fortuitous discovery of the landmark Figueiredo report, which documented appalling crimes against Brazil’s tribal peoples during the 1940s, 50s and 60s and led to the creation of the tribal rights organisation Survival International in 1969, has re-ignited debate, and serves as a warning at a time when the denial of land rights and killing of indigenous people continues.

On one side is an intransigent president whose unilateral view of development looks set to turn the Amazon into an industrial heartland to fuel Brazil’s fast-growing economy. On the other there are Brazil’s 238 tribes, determined to defend their hard-won constitutional rights and protect their lands and livelihoods for future generations. Tellingly, Dilma Rousseff is the only president since the fall of the dictatorship in 1985 who has not met with indigenous peoples.

This is a battle for the rule of law and the right to self-determination, a cornerstone of the UN declaration on the rights of indigenous peoples. As the Coordination of Indigenous Organisations of the Brazilian Amazon, or COIAB, recently stated: “The current government is trying to impose its colonial and dominating style on us … [it] has caused irreversible harm to indigenous peoples using bills and decrees, many of them unconstitutional.”

Watson, F. (2013, May 29). Brazil’s treatment of its indigenous people violates their rights.

[xix] UN human rights report shows that Canada is failing Indigenous peoples (2015) states:

Indigenous peoples and human rights groups say that a new United Nations report on Canada’s human rights record should be a wake-up call for all Canadians.

The UN Human Rights Committee, which regularly reviews whether states are living up to their obligations under the binding International Covenant on Civil and Political Rights, today made more than a dozen recommendations for fundamental changes in Canadian law and policy in respect to the treatment of First Nations, Inuit and Métis peoples.

The Committee was so concerned about issues of violence against Indigenous women and the violation of Indigenous Peoples’ land rights that it called on Canada to report back within one year on progress made to implement its recommendations on these issues.

“Today’s report shows that we need action now on our collective agenda for closing the human rights gap,” said Assembly of First Nations National Chief Perry Bellegarde.  “It is significant that a report on human rights in Canada focuses so much on Indigenous peoples and Indigenous rights. This speaks to the extent of our challenges and the urgent need to address them.  The report is yet another call to action for Canada to work with First Nations as partners to realize our human rights, including our Aboriginal and Treaty rights.”

Amnesty International Canada. (2015, July 23). UN human rights report shows that Canada is failing Indigenous peoples.

[xx] Violations of Indigenous Peoples’ Territorial Rights: The Example of Costa Rica (2014) states:

This study explores the issues of widespread illegal occupation of indigenous lands on a national scale. Approximately 6000 non-indigenous persons are occupying at least 43% of the areas belonging exclusively to indigenous peoples.

The study presents a comprehensive analysis of the multidimensional nature of the law regarding indigenous peoples’ lands, territories and resources, along with its relationship to their cultural integrity and survival. This is explored in detail with reference to three particular territories: China Kichá, Térraba and Salitre. In addition, the relationship between territorial rights and the right to self-government, self-representation, effective participation in decision-making and the legal personality of indigenous peoples is explained.

The authors examine the issues in the light of Costa Rica’s obligations under national legislation, as well as the country’s obligations under international law. Special attention is given to the case law of the Inter-American Commission and the Inter-American Court of Human Rights.

MacKay, F. & Garro, A.M. (2014, February 17). Violations of Indigenous Peoples’ Territorial Rights: The Example of Costa Rica.

[xxi]  Inter-American Court condemns Ecuador for violating rights of indigenous people of Sarayaku (2012) states:

Ecuador and all other signatories of the American Convention must establish processes of free, prior and informed consultation before initiating any projects that could affect either the territories of indigenous peoples and communities or other rights essential for their survival.

This was confirmed in the sentence released today by the Inter-American Court of Human Rights, regarding the Kichwa People of Sarayaku v. Ecuador case. The victims were represented by the Association of the Kichwa People of Sarayaku (Tayjasaruta), Ecuadorian lawyer Mario Melo and the Center for Justice and International Law (CEJIL).

In the words of CEJIL’s Executive Director Viviana Krsticevic, “the sentence issued by the Inter-American Court on the Sarayaku case represents a real milestone in the defense of the rights of indigenous communities on the continent, as it establishes much clearer rules regarding the right to prior consultation in relation to development projects with consequences for the survival of these peoples”. The Ecuadorian legal representative Mario Melo asserted: “this sentence requires the Ecuadorian State to regulate the right to prior consultation established in the Ecuadorian Constitution of 2008, in accordance with the highly detailed standards set out in International Human Rights Law”.

CEJIL. (2012, July 26). Inter-American Court condemns Ecuador for violating rights of indigenous people of Sarayaku.

[xxii] Continued Human Rights Violations against Indigenous Populations in Guatemala (2013) states:

On May 10, 2013, Guatemalan ex-dictator Jose Efraín Rios Montt was sentenced to 80 years in prison for genocide and crimes against humanity in an historic case. With this incredible achievement, it may appear as though the state of human rights in Guatemala is drastically improving. However, human rights violations, violence and oppression at the hands of the government remain the lived reality of Indigenous communities around the country at this time. Under the administration of the current president and ex-general in the war, Otto Perez Molina, there has been a resurgence of violence against Indigenous communities, especially those who are defending their lands against exploitation by international mining and dam companies.

Cultural Survival. (2013, May 16). Continued Human Rights Violations against Indigenous Populations in Guatemala.

[xxiii] Indigenous peoples’ rights violated and traditional lands in Guyana threatened by mining (2013) states:

At the beginning of 2013, indigenous peoples in Guyana are becoming increasingly alarmed over continuing and growing disregard for their legitimate rights by miners and government agencies and gross rights violations which have been endorsed by the judiciary in two recent cases. In 2012, the mining lobby publicly attacked indigenous peoples’ land rights in the Guyanese press and pledged to oppose recognition of customary lands. Meanwhile, the government agency responsible for regulating the mining sector appears to be accelerating the issuance of mining permits and concessions on Amerindian customary lands, despite the fact that these same lands are the subject of legal actions in the courts seeking recognition of traditional ownership rights and/or unresolved village applications for land title and title extensions.

Akawaio lands desecrated and rights trampled

Recent events and court rulings on mining conflicts on Akawaio Village lands in the Middle and Upper Mazaruni are tragic examples of this blatant violation of indigenous peoples’ rights by the mining sector. In response, Akawaio leaders and communities are standing up for their rights and challenging mining encroachment on their traditional lands and waters. For the past year, Kako Village in the Upper Mazaruni District has been forced into a court battle brought against them by a miner when they refused her entry to the Kako River to start a mining operation. The Village leader (Toshao) has also been cited for contempt of court and now faces possible imprisonment after his people took peaceful direct action to prevent the miner from entering their land in contravention of a court issued injunction that the miner be allowed to proceed unhindered.

Forest Peoples Programme. (2013, February 18). Indigenous peoples’ rights violated and traditional lands in Guyana threatened by mining.

[xxiv] Bell, L. (2015, March 18). Indonesia’s indigenous people still suffer human rights violations, says report.

[xxv] Indigenous Rights Are Still Violated in Mexico: CNDH (2016) states:

In Mexico indigenous peoples are still victims of violations of human rights because of discrimination, inequality, and poverty, President of the National Commission on Human Rights (CNDH) Luis Raul Gonzalez Perez said on Monday.

During the opening ceremony of the Summit for the International Day of Indigenous Peoples, the state official said that despite the government’s efforts to address the issue, including constitutional reforms, these had not been properly applied in practice.

Quoting an estimate from the National Social Development Policy Evaluation Council, Perez said that seven out of 12 Mexican indigenous persons were in a situation of poverty – and this figure barely changed in recent years.

He called on Mexican authorities and society to respect human rights of indigenous peoples, saying laws need to be properly implemented.

“We energetically disapprove any kind of exclusion, discrimination or marginalization against indigenous peoples, whether authorities commit them out of action or omission,” he said.

Recent statistics showed an increase of modern-day slavery cases against indigenous peoples. One of them was reported by the Ministry of Labor earlier in March, involving 200 Tarahumaras, rescued from subhuman conditions.

teleSUR. (2015, August 3). Indigenous Rights Are Still Violated in Mexico: CNDH.

[xxvi] Violation of Indigenous People’s Rights in the Philippines (2015) states:

Indigenous communities in the Philippines are in a continuous struggle to protect their history, culture, & their ancestral land from outside forces like the government, foreign corporations, & other invasive groups. Filmmaker & activist Hiyasmin Saturay, Vennel Francis Chenfoo of BALSA Lanao, Sister Ma. Famita Somogod of Rural Missionaries of the Philippines-Northern Mindanao Region (RMP-NMR), & Amirah Ali Lidasan are shedding light on the human rights violations faced daily by these communities (like the Lumad & Moro people) & urges others to join the fight in preserving their culture.

Kababayan Today. (2015, August 11). Violation of Indigenous People’s Rights in the Philippines.

[xxvii] Indigenous peoples in Africa – a general overview (n.d.). states:

Indigenous peoples in Africa are discriminated against by mainstream populations and looked down upon as backward peoples. Many stereotypes prevail that describe them as “backward”, “uncivilized” and “primitive” and as an embarrassment to modern African states. Such negative stereotyping legitimizes discrimination and marginalization of indigenous peoples by institutions of governance and dominant groups…

…The main problem faced by indigenous peoples in Africa is land dispossession, which is caused by a number of factors such as dominating development paradigms favouring settled agriculture over other modes of production; establishment of national parks and conservation areas; natural resource extraction; agribusiness etc. The land dispossession undermines indigenous peoples’ livelihood systems, leads to severe impoverishment and threatens the continued existence of indigenous peoples. Legal frameworks promoting and protecting indigenous peoples’ lands are very weak or non-existing, and policies are most often negatively biased against indigenous peoples and tend to undermine rather than support their livelihoods…

…Indigenous peoples in Africa are often victims of violent conflicts. In eastern and western Africa there are numerous violent conflicts between nomadic pastoralists and sedentary farmers as well as inter-community conflicts between pastoralists themselves. These conflicts are further exacerbated by effects of climate change and increased competition over natural resources, and they lead to massive suffering, impoverishment and displacements. In countries such as Niger and Burkina Faso the situation is extreme involving organized massacres of entire villages. Indigenous peoples are also victims of abuses committed by the military and armed militia groups…

…Many indigenous women in Africa face double discrimination since they belong to marginalized indigenous communities while often also suffering from traditional cultural discriminatory practices. Indigenous women in Africa suffer from many forms of marginalization and human rights abuses including violence, sexual abuse, harmful cultural practices, exclusion from decision making processes, lack of access to education etc.

At the same time, indigenous women in Africa play a key role in the protection and reproduction of indigenous cultures and societies and for the welfare and upbringing of their children and families. Strengthening indigenous women’s participation in decision making processes, land governance/ management structures, conflict resolution fora as well as enhancing economic empowerment opportunities for women is therefore an important aspect of strengthening entire indigenous communities.

International Working Group for Indigenous Affairs. (n.d.). Indigenous peoples in Africa – a general overview.

[xxviii] United Nations. (n.d.). Charter of the United Nations.

[xxix] United Nations. (2007, September 13). United Nations Declaration on the Rights of Indigenous Peoples.

[xxx] United Nations. (n.d.). Universal Declaration on Human Rights.

[xxxi] Marshall McLuhan. (2016). In Encyclopædia Britannica.

[xxxii] Baroque Music (2016) states:

Baroque music, a style of music that prevailed during the period from about 1600 to about 1750, known for its grandiose, dramatic, and energetic spirit but also for its stylistic diversity.

One of the most dramatic turning points in the history of music occurred at the beginning of the 17th century, with Italy leading the way. While the stile antico, the universal polyphonic style of the 16th century, continued, it was henceforth reserved for sacred music, while the stile moderno, or nuove musiche—with its emphasis on solo voice, polarity of the melody and the bass line, and interest in expressive harmony—developed for secular usage. The expanded vocabulary allowed for a clearer distinction between sacred and secular music as well as between vocal and instrumental idioms, and national differences became more pronounced.

Baroque music. (2016). In Encyclopædia Britannica.

[xxxiii] Western painting. (2016). In Encyclopædia Britannica.

[xxxiv] Johann Sebastian Bach. (2016). In Encyclopædia Britannica.

[xxxv] BWV 147 Herz und Mund und Tat und Leben (1723) states:

First Part

1. Chorus (S, A, T, B)

Heart and mouth and deed and living 
Must for Christ their witness offer 
Without fear and falsity 
That he God and Savior is.

• Recit. (T)

O thou most blessed voice! 
Now Mary makes her spirit’s deepest feelings 
Through thanks and praising known; 
She undertakes alone 
To tell the wonders of the Savior, 
All he in her, his virgin maid, hath wrought. 
O mortal race of men, 
Of Satan and of sin the thrall, 
Thou art set free 
Through Christ’s most comforting appearance 
From all this weight and slavery! 
But yet thy voice and thine own stubborn spirit 
Grow still, denying all such kindness; 
Remember that the Scripture saith 
An awesome judgment shall thee strike!

Ambrose, Z.P. (1723, July 2). BWV 147 Herz und Mund und Tat und Leben.

[xxxvi] United Nations. (2007, September 13). United Nations Declaration on the Rights of Indigenous Peoples.

[xxxvii] Restoration. (2016). About the Hopi.

[xxxviii] Ibid.

[xxxix] The Hopi Foundation. (n.d.). The Hopi Way.

[xl] Spengler. (2014, January 10). Common traits bind Jews and Chinese.

[xli] Fredericks, M. (2015, May 16). Provenance of a Hopi Textile.

[xlii] Provenance of a Hopi Textile (2015) states:

A travelling photographer took this photo that shows the two blankets used as a prop for a publication. Duvanyumsi, Anna Fredericks was an expert weaver of the Hopi wicker plaques in her own right. The child Deliah was about two years old. The blanket on the right was given to a granddaughter for her college graduation present by Anna. Both textiles were woven by Duwahoyouma. The youngest child of Charles and Anna Fredericks passed away in 2014 at the age of 109.

One blanket, one man, one family, many generations live on today as represented by two woven Hopi textiles. We are still here.

Fredericks, M. (2015, May 16). Provenance of a Hopi Textile.

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