By Armin W Geertz
Armin Geertz corrects what he sees as simple American and ecu developments to misrepresent non-Western cultures. conscientiously documenting the historic position of prophecy in Hopi Indian faith, Geertz exhibits how prophecies in regards to the finish of the realm were created via the Hopi Traditionalist stream and utilized by non-Indian activities, cults, and curiosity teams. some of the seeming peculiarities of Hopi faith and tradition were invented, he says, via travelers, novelists, newshounds, and students, and the millennial Traditionalist move has subtly co-authored ecu and American stereotypes of Indians. Geertz's richly certain examples and persuasive arguments may be welcomed by way of all these attracted to local American reports, comparative religions, anthropology, and sociology.
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The respectful manner in which Tuwalemiwa recited his indigenous traditions in 1955 and the clear explanation of why he did what he didseen always within the context of Hopi traditional logic- show us that his Copyrighted material THE STORY OF THE MYSTERIOUS MR. JOHNSON 27 action and his testimony are valuable tools in trying to understand the multifaceted significance of Hopi prophecy. The half-mystical descriptions of "the mysterious Mr. e beacons of his own clan destiny. As I stated in my study of H opi altar iconography (A.
Tuwalctstiwa's motives were not as simple as the converljtraditionalist dichotomy suggests. As with anything Hopi, complexity lies directly •· cr. A. W. Geertz and Lomatuway'ma 1987"48, n. 4· and Tttiev 1944:2o8. 3· See the curious story of White Bear's reactions to •the professor" in Waters t~g:g t-g6. Further details on the nature of the: history of Awat'ovi will be dealt with below. Copyrighted material THE STORY OF THE MYSTERIOUS MR. JOHNSON 21 beneath the serene surface of things. Fonunately for us, we have access to other sources on this remarkable man which more than compensate for the behavioristic statements quoted above, and which allow us to identify the significance and meaning ofTuwaletstiwa's deed.
Wod· I inuoduced the term at the X\lth Congrc$5 of the International Anodation for the History of Rcligioru in Sydney in 1985 (A. W. Cceru 1ggoa). · he wrote. A program for an e thnosemiotical hermeneutics is to understand the meaning em· bedded in the tradition of a given culture . The hermeneutical emphasis on tradi· tion makes its efforts very shniJar to that of anthropological understanding of alien rulture>. , (R. M . Kt:t::siu~ •987:37G). 21 This development shares the perennial concern for meaning and interpretation in the history of religions.