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PART 2 • OCTOBER 18, 1992

SOUTHWEST PASSAGE 7Not just a unique point on the map, this wonderlandhas something for everyone. -By ALFRED BORCOVER

HALLOWED GROUND 10The Arizona mesas are still alive with the Hopi spirit.By TONY HILLERMAN

SQUARE DEAL 14Scenic canyons, quaint pueblos, historic ruinsand atomic-age icons dot the Four Corners region.By JAMES COATE§

CHANGING CHANNEL 20Now nearing completion, the 'Chunnel' will bringprofound changes to England and France.By RAY MOSELEY

WELCOME BACK 24Hard economic times force Cuba to open its doors-even to Americans.By LYNDA GOROV

TRAVEL CALENDAR 28A directory of happenings near and far.COMPILED BY MARGARET BACKENHEIMER

DENIS GoSSELIN· EditorJOHN S. WADE· Managing EditorMARLA KRAUSE· Associate EditorMARE EARLEY • Creative DirectorDAN JURSA • Art DirectorBILL MAN'AGO, JIM SZANTOR • Assistant EditorsSUE JONES· Editorial CoordinatorJENNIFER L. PADE • Production AssistantJOHN O'NEILL· Advertising Manager (312) 222-3244

TRAVEL MAGAZINE DESIGNED BY MICHELE Y. WASHINGTON

TRAVEL MAGAZINE PHOTO EDITOR· MARsHA PETERS

ON THE COVER: On the Hopi Reservation in Northern Arizona.Photos on cover and above by John Running.

Chicago Tribune Magazine assumes no responsibility for unsolicited material. A stamped,self-addressed envelope must accompany material if a return or reply is desired.

Contents copyright © 1992 hy the Chicago Tribune.

\---

•o APPRECIATE THE STRANGENESS OFthe Hopi migrations, go to Walpisometime inMarch, stand on thelofty parapet of First Mesa andlook out at the high desert ofnorthern Arizona that surroundsyou. An icy wind wails in from thewest, blowing past the snowfields

on the San Francisco Peaks. Itwhips pant legsaround chilly ankles and drives sand againstnumbed cheeks. Six hundred feet below the tipsof your boots, the wind obscures the tablelandeast ofWepoWash with a shifting screen of dust.A school bus creeps along Ariz. Hwy. 264 belowthis great cliff, its headlights on as if light isproof against dust as well as darkness.Along the horizon to the south, the shapes of

Egloffstein Butte, Barrel Butte, Roundtop andMontezuma's Chair rise above the yellow-graysandstorm, dark-blue forms outlined against adirty sky, Behind them, the ragged line ofvol-cano throats, ash cones and basalt thumbs thatmy map calls the Hopi Buttes straggle south-ward across the Painted Desert toward Hol-brook and Winslow,From Walpi at this time of the year, you see a

thousand square miles with not a spot of green orhint of fertility. The sun slants through the hazeand gives the landscape a dismal ocher cast. AtWalpi, spring is not the season to inspire a thou-sand poets with its sensual promise. Spring atthe Hopi mesas promises nothing but desolation.Yet this barren-looking, almost waterless

Hopi country was the goal of scores of migra-tions, drawing groups of people from all direc-tions as a magnet pulls iron filing across glass.The Snake Clan was the first to arrive at FirstMesa, almost a thousand years ago.

Then carne the Cane-Flute Society of theHorn Clan, and then the Bear Clan. By 1275A.D., anthropologists estimate, there were 35little villages on and around the three mesas.Within the next half century, while the last ofthe great stone towns that the Anasazis builtacross the Southwest were being abandoned,the population of the Hopi mesas was swelledby waves of new immigrations.Why did they come here?Hopi lore teaches that this ragged south end

of Black Mesa is Thwanasavi-the Center ofthe Universe, and according to early Hopimythology, each clan carne here only after com-pleting a cycle of migration that took it to thefour ends of the continent. Those travels weremade at the explicit instruction of Masauwu,whom the Creator had made the deity andguardian of this Fourth World of the Hopis.Clan legends and the diggings of anthropolo-

gists have revealed some aspects of the finalstages of some of those mythic journeys. TheSidecorn, Sand, 'Ibbaoco and Rabbit Clans camefrom the south-from Homolovi near modernWmslow, Ariz., and from Casa Grande andPoints farther south in Mexico. The Fire, Waterand Coyote Clans arrived from the opposite di-rection, abandoning the high stone houses in thecliffs at Betatakin and Keet Seel near the Ari-zona-Utah border and moving south. The SnakeClan came from the northeast, leaving the cliffhouses at Hovenweep in Utah. So did the Bear,Bluebird and Spruce, who left their clan marks

(Continued on page 12)

Tony Hillerman, who writes about the Navajotribal police, is the Grand Master of the Mys-tery Writers ofAmerica.

OCTOBER 18, 1992111

HopI elder VIctor M IIJ_ willi .... of Hopi -...

121 CHICAGO TRIBUNE MAGAZINE

The Hopi village of WaIpi, on tile -a-n tip of Fint Mesa, inIlOl t11W11 ArizonlL

HopiContinued

cut in the stone near the great cere-monial structures called kiuas at. Mesa Verde in Colorado, and theFlute Clan, whose locust sign canstill be seen on the walls of Canyonde Chelly. Still others came fromChaco Canyon and the Salmon Ruinsin NewMexicoand from a dozen oth-ers of the west's ghost towns of stone.I look down from Walpi into a

March dust storm remembering thatthese earliest Hopis were horn andraised as dry-land fanners. So was 1.Iknow that such farmers yearn fordeep, loamy soil, flat fields, depend-able water and humid springs thatgerminate seed and stimulate opti-mism. Ihave seen some of these fea-tures in the places the Hopis aban-doned to come here-in the SanJuan River Valley, at Mesa Verde,along the Salt River.Here Isee stoneand sand. Even my father, whoseSeptember disappointment alwayschanged to high hopes by plantingtime, would have been a year-roundpessimist here.Yet tomorrow or perhaps next

week and certainly no later thanearly April, the word will come toWalpi and to Polacca and to Hanoand across the Hopi country fromHotevilla to Keams Canyon that theBear Clan is planting its cornfields.The Bear Clan is first becsuse it wasgiven this role ofleadership in theFourth World when the Fire Clan

declined the honor. And when theBear Clan has planted, all the farm-ers will plant in some 3,000 acres ofscattered little plots and patches onthe mesa tops, along the dry washesand even in the fields cleared fromthe sagebrush flats .From where Istend, almost at the

tip of First Mesa, the fields are toofar below to idantify the stones (theHopis call them kolalni) that tell towhich clan the Bear Clan has as-signed each piece of land. Most of thekalalni are gone, stolen by white peo-ple who collect such things. They areno longer needed anyway.The Water Clan has planted the

field directly south of the tip of FirstMesa sinoe about the 14th Century,and corn patches just northeast havebeen the responsibility of the Snakeand Coyote Clans for just as long.Kala1ni stones can be stolen, the

clan symbols cut into them defaoed,but with the Hopi, memory endures.Everyone knows that the plots be-yond the Coyote Field belong to theDear Parrot, Badger and MnetardClan's and beyond, across an ex-panse' of stone too sterile even forHopi faith is a field of the SandClan Thatls the way it was estab-lished by the chiefs when the cl~were first acoepted into the .FII~tM"'; villages. That's the way It willbe until this Fourth World ends.Even without faith, we can under-

stend the migration of the Israelitetribes across the Sinai Desert; theJordan River valIey was indeed theland ofmilk and honey prouIised by

God. But the patch of land below thecliff at First Mesa by itself could nothave drawn the Badger Clan. Beforethat clan came here, it had grown itscorn io the rich, damp soil beside theSan Juan River.So the question remains, to which

every Hopi I have ever asked hasknown the answer. And no matterthe geoeration, the clan or the col-lege education, the certaioty of thatanswer never wavers. From hu-mankiod's earliest days, it was theLife Plan of the Creator that theHopis would migrate io all directionsacross the continent, be drawn to-gether agaio here at the Center ofthe Universe and live here in theHopi way until the Fifth World be-gins. That is the prophecy. That isthe answer.George Nasaofotie illustrates the

answer for me with the rubber tip ofhis cane. He sits io a straight-backedchair outside the door of his homeacross from the kiva at Shungopavi,his grandchildren chattering at a re-spectful distance. While he talks ofthe migrations ofhis Bluebird Clan,his cane tip makes a map io the dustby his shoe. It is not an exact mapwith a dot at the place where it allbegan and X's at each of the stoppingplaces. Such maps are made by an-thropologists and historians. Thismap marks a journey of the soul.Of course specific places are in-

volved. Nasaofotie's ancestorsreached their final destination on

r

j1

Second Mesa after an ioterval spentat Mesa Verde. He once made a sen-timental journey there, looked it allover and found among the petro-glyphs left by the cliff dwellers thesymbol of his Bluebird Clan. "Thatwas a good place," Nasaofotie says."Green fields. Running streams.Water to irrigate with." His cane tipmoves in the dust, illustrating theworks his forefather built to divertraiowater onto their fields. Nasao-fotie and I have been comparingmemories of dry-land farmiog inyears of drought, of summers whenthe parish priest at Sacred Heart,Okla, held rosary services to ask forrsin and when the venerable men ofthe Shungopavi kiva made a special.trip to the shrines of the San Fran-cisco Peaks to plant their prayerplumes. Inthe wake of such recollec-tions, Nasaofotie's talk of the lusherclimate of Mesa Verde takes on awistful sound."Why did your people leave such a

goodplace?" I ask. "And why did theHopis leave Canyon de Chelly andTsigi Canyon and the Salt River andall those fertile places?"The answer is given without hes-

itation. "This is where we were tocome," Nasaofotie says. He glancesat me to make sure that I under-stand it, that it was not a matter ofhuman will but of destiny. "That wasthe prophecy," he expains.The prophecy is the answer. To

which Nasaofotie adds a further ex-

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planation. When people emergedfrom the sipapuni, they were given achoice of sustenance. "The Navajochose the long ear of the yellow cornbecause it was soft and easy to shelland easy to griod, but the Hopi chosethe shortest, hardest ear. It wastough. Itwould survive."

HAT STORY REPRESENTS sorapoetic metaphor and real-ity. Hopi com is iodeedsmall, hard and durable-the product of a thousandyears of desert evolution.The kernels are plantedextremely deep and

sprout in a thick cluster. When the'summer rains are late, the Hopifarmer keeps thinning out theweaker plants, leaving the strongerstalks to survive until raio finallyfalls. More significantly, the choiceof the short ear represents a choiceofvalues, the acceptance ofthe hardlife, the rejection ofmaterial values.The hard corn of the Hopis repre-sents endurance and acceptance ofGod's will.Three of those 'short ears of corn,

. tied end to end so that they hanghorizontally and parallel to one an-other, decorate a wall in the house ofTaylor Wazri. A member of theSidecorn Clan, he was the oldestman io Shungopavi and probably inArizona. He was born in 1874, 106years to the day before I visited him.On the wall near the corn symbol of

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his clan is a photograph ofhimself iothe ceremonial attire of the TwoHorn Society. The photograph wasprobably taken before 1907, whenthe Hopis stopped allowiog such pic-tures to be taken. In it Wazri ap-pears to be io his middle 30s.I ask Wazri ifhe can recall a year

when the rains failed completelyand the corn shriveled io the fields.Seated beside his wood stove wiod-ing yarn onto a spindle, he answersambiguously, speakiog through El-gean Joshevarna, a man from Oraibiwho has come along to interpret:"A long time ago when people were

moving toward the Center, theyneeded food, so they stopped. Itwasmorniog. The clans that were travel-iog together met. The Sand, theSidecorn, the Tobacco,the Water andthe Sun C1ans were there. The SandClan spread out the drift sand, andthe Sidecorn Clan planted the seeds,and the TobaccoClan conducted thecommunal smoke, and the WaterClan brought the rsin, and the SunClan produced heat and sunlight."Wazri stops and listens with ap-

proval as Joshevama translates forme. Then he continues: "Right away,someone smelled something, and alittle girl was sent to see what it was.She found melons already ripening,beans forming on the plants, peachtrees already bloomiog, corn alreadyio the ear-and that was by noon ofthe very same day. By evening theyhad ripe peaches and corn to bepicked and melons to be eaten. Thatis the lesson of the power of everyoneworking together, doiog what wewere told to do."Later I ask a similar question of

Steuley Honanie, a college graduateabout 75 years younger than Wazriwho belongs to the Cloud Clan: "Intimes of drought, did the Hopis con-duct special ceremonies to pray forrsin as we had done when I was aboy?" Honanie shakes his head. "Itdoesn't work that way," he says.After a pause and some thonght, headds, "Our entire life is prayer."Then I remember a late-summer

day on First Mesa. A ceremony call-iog for rsin had just ended, and thekachinas-male dancers represent-iog benevolent spirit&-were leavingthe Hopi villages for their homesunder the San Francisco Peaks.Lookiog out from Walpi, I could seethe desert dappled with blue cloudshadows. Far to the northwest, overthe cliffs where the Bear Clan col-lects its ceremonial eagles, a greatblack storm dominated the horizon.Much closer, another thunderheadtowered into the stratosphere overBlue Point on Padilla Mesa. Anotherdrifted across ToverMesa, bombard-ing Roundtop Butte with lightniog,and Still another was trailing a cur-taio of raio across Second Mesa.The old streets of Walpi were stilldry and dusty, but thunder rumbledio the sky. The promise of rsin waseverywhere, and the smell of raiofilled your nostrils and your miod."Our life is a prayer," Honanie is

saying agaio. "Ifwe live it properly,it will always rain.".

OCTOBER 18, 1992113