GATHERING OF INDIAN BROTHERS
IROQUOIS MEET THE HOPI
Although Mad Bear is credited as being the “founder of the American Indian Unity Movement” it was his collaboration with the Hopi Elders, primarily David Monongye & Thomas Banyacya that fortified the inter-tribal unity consciousness movement from the 1950’s to the mid-80’s. Author, Vine Deloria Jr. (Standing Rock Sioux), himself a champion of Indian Rights, praised Mad Bear & David Monongye for “leading the most significant movement in religion in Indian affairs today.”
David’s adopted daughter, Zula Brinkerhoff, wrote a book called “God’s Chosen People of America” that was publically endorsed by the Hopi Elders and memorialized their “Gathering of Indian Brothers” unity events. The mending of the Sacred Hoop began!
TRADITIONALISTS VS MODERNISTS
In 1906 there was a division in Hopi-land between the traditionalists and the modernists (so-called “progressives”). The traditionalists were pressured to leave Old Oraibi and relocate to Hotevilla. In later years, during a 4-day Shungopavi conference of clan leaders, David Monongye along with Thomas Banyacya, Dan Evehema & Dan Katchongva, were appointed in 1948 to reveal Hopi traditional wisdom & prophecies to the general public, following the horrific atomic bombing of Hiroshima & Nagasaki in Japan by the U.S. This bombing was a “gourde of ashes” sign that foretold of events to come, per the Hopi Prophecies.
These 4 “messengers” were sent to the United Nations building, aka House of Micah (House of Glass), in 1949 to convey the message of the coming purification by fire to the world. They were denied entry. In 1959, 6 messengers, led by Dan Katchongva, made another failed attempt to give a warning to the world governing bodies.
The traditional Hopi Elders, in the early 1950’s to mid-50’s, made attempts to assert their Hopi autonomy and to protest federal policies affecting their land. During this time, intense exploitation of natural resources where happening. The Hopi Traditionals were amongst the most vocal opponents of various development projects, like the infamous strip-mine operation at Black Mesa, which was approved by the “modernists” that controlled the tribal council.
A pivotal hearing was held, via the commissioner of Indian Affairs, in Keams Canyon in July of 1955. This hearing allowed the Hopi traditional to voice their grievances and attempt to dislodge the tribal council. Unfortunately, the modernists who represented opposing political and spiritual influences voiced their opinions in the proceedings as well. As a result of this, no consensus emerged.
INDIAN BROTHERS & RELIGIOUS PEOPLES
The Keams Canyon hearing debacle prompted the Traditional Elders to seek out like-minded spiritual leaders in other Native American communities. This inter-tribal orientation, according to James Treat, prompted the Hopi Traditionals to host two important meetings in Hotevilla in 1956. These events spawned the “Gatherings of Indian Brothers” & “Gatherings of Religious Peoples” that continued up until the late 60’s. Indian Brothers gatherings brought traditionalist leaders from many tribes together. Religious Peoples gatherings brought native & non-native people together.
Zula Brinkerhoff was given permission by David Monongye and the Hopi Traditionals in 1965 to publically spread the messages of the Hopi. In her book, “God’s Chosen People of America” she has recounts of several Gathering of Indian Brothers meetings that took place in 1959 (Hotevilla), 1962 (Hotevilla), 1965 (Starved Rock/Indiana) & 1969 (Seneca/Tonawanda Reservation, NY). The 1969 meeting, held on the Tonawanda Reservation, was also known as a “Unity Convention”, which Mad Bear helped organize.
A part of Mad Bear’s speech is included in Zula’s 1969 accounting of the Tonawanda gathering. He promoted “one” Indian tribal identity. Mad Bear also talked about the power they had as Indian brothers, with strength “greater perhaps than the atomic bombs with the help of the Great Spirit.”
HOPI CONNECT WITH THE IROQUOIS
Chief Clinton Rickard (Tuscarora), through his Indian Defense League, was an ally of Thomas Banyacya and the Hopi. Mad Bear was noted meeting with the Hopi Elders, along with Rolling Thunder (Cherokee) & Semu Huaute (Chumash) during the years 1955 & 1956. Mad Bear most likely first met Rolling Thunder & Semu through the Hopi.
In May of 1959, after the “6 Hopi messengers” were turned down from speaking at the House of Micah, Mad Bear, along with Chief Beeman Logan (Seneca) invited the Hopi, including Thomas Banyacya, to meet with them at the Onondaga Council.
Mad Bear was very interested in comparing prophecies of the Deganawida with those of the Hopi. Mad Bear impressed the Hopi with how well the 6 Nations were able to protect, preserve and keep intact their Longhouse heritage & traditions, despite attempts by boarding schools to destroy their culture & religion.
Both parties were surprised to find out that the ancient knowledge & drawings of the Hopi & Iroquois were very similar, even thought the two were not aware that they met before. This confirmed the legitimacy of the Hopi migration story, which Mad Bear became a proponent for.
Prior to Chief Clinton Rickard and Mad Bear’s introduction & connection with the Hopi, the southwestern tribes of America were led to believe by the propaganda (leaflets dropped off by airplane) of the Indian Affairs office that tribes east of the Mississippi River were non-existent. Gathering of Indian Brothers connected the East with the West and the North with the South.
Mad Bear and the Hopis developed their relationship and became force to be reckoned with. Mad Bear, being much younger and full of energy, kept the more reserved Hopis on their feet.
GREAT MIGRATION
In Chapter 2 of “God’s Chosen People of America”, Zula talks about the Hopi’s story of Indian Corn. She explains that Indian corn grows in four pure colors; Black, White, Red & Yellow which represents the 4 directions and the 4 pure races.
Then Zula explains that a very long time ago, the “Great Migration” occurred. “The Great Spirit told the Hopi they must send their scouts and their families to the four directions of the earth to claim the world for the Creator. The point of beginning was Hopi-land.”
At the 1962 “Gathering of Indian Brothers” in Hotevilla, there was some chiefs and medicine people there from distant lands that were given a sign that they must return to their place of origin. There was a man from China, named Abbot To-Lun, who explained that he was not Chinese, he was a pureblood Indian, just like his 500 member tribe who have lived in China for hundreds of years and have not mixed their blood with any other race of people. He had sacred Indian signs & symbols as tattoos. The Hopi house structures and Indian ceremonies where similar to his tribe.
William Willoya from Alaska and Daddy Brey from Hawaii had a similar story to Abbot’s of returning to a point of origin. William Rickard, son of Chief Clinton Rickard, from the Tuscarora Reservation where Mad Bear lived, also shared this migration story and he carried a picture of a sacred hand print that connected his tribe with the Hopi.
There are other interesting examples of Hopi migration and connections in far away places.
In 8th Century Tibet, the 2nd Buddha Padmasambhava (Guru Rinpoche) stated, "When the Iron Eagle flies in the sky and Stone Bridges cover rivers. Horses with wheels will run on roads. East will meet West. Red People will meet Red People. At that time my teachings will benefit the world." In another translation, this was quoted as him saying, “When Tibetans are scattered throughout the world, and horses run on iron wheels and when iron birds fly, the dharma will come to the land of the red man.”
The perception of similarity between Native Americans of the Southwest and the Tibetans is undeniably striking. Beyond a common physicality & turquoise jewelry, parallels include the abundant use of silver & coral, the colors & patterns of textiles and long braided hair, sometimes decorated, worn by both men & women.
Cultural affinities between these the Hopi & Tibet were noted by author Frank Waters in his “Book of the Hopi” (1963). He cited corresponding systems of chakras within the body meridians that were used to cultivate cosmic awareness.
In “The Masked Gods” book (1950), Frank wrote about Pueblo & Navajo ceremonialism, observing that the Zuni Shalako dance symbolically mirrored the Tibetan journey of the dead.
MIGRATING FROM ELSEWHERE
The Hopis talk about migrating from “elsewhere”. This may be the reason that they share similarities with the Sumerians. Both believed two brothers had guardianship over the Earth. Many words are pronounced, spelled alike and share similar meanings; Lost Brother “Pahana”/Ancestor from Heaven who returns “PA.HA.NA”, Father Creator “Ka”/“KA”, Spiritual Guides “Alo”/Spirit Beings from Heaven “AL.U”, Spirit Messengers of Nature “Katchinas”/”KAT.SI.NA”, Pleiades Star Cluster “ChooChookam”/Supreme Stars “SHU.KHEM”, Snake “Chu”/”SHU”, Up “Omiq”/”AM.IK”, etc.
So the story of the corn symbolizes 4 directions, 4 races of Indian Brothers and One Great Spirit, all united as a Sacred Hoop. This creation story in general is not unique just to the Hopi. The Australian Aborigines and many other tribes share similar stories. Scientists, as well, believe that 250 to 300 million years ago there was only one land mass at the time. One land mass; One people!
[Post by Mackboogaloo]
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