plex set of correlative interrelationships, for the good of all (Thompson & Joseph, 1965, p. 37).
According to Hopi theory, the non-human universe is controlled automatically by the reciprocity principle, but man is an active agent who may or may not acquiesce in it. While the world of nature is compelled to respond in certain prescribed ways to certain stimuli, man not only responds but also elicits response. Man, in the measure that he obeys the rules, may exercise a certain limited control over the universe.
The Hopi Way expresses, at the emotional and behavioral level, the code containing rules for acting, feeling, and thinking in every role which a human being, male or female, is required to assume in his life cycle from birth to death. The individual's success in life and also the welfare of the tribe depend on whole-heartedly, and with an effort of the will, cultivating the Hopi Way. Responsibilities increase with age and reach their peak in ceremonial participation, especially in the role of chief priests.
The rules for Hopi ceremonial observance have two aspects, the physical and the spiritual. If either aspect is neglected or any regulation is broken, failure will result. When failure assumes the proportions of a crisis, such as drought, pestilence, disease, or death the Hopis believe that one or more individuals have not only failed to work for the common good but that they have worked actively against it. Such individuals are considered to be witches who possess specific death-dealing powers through association with a species of animal partners, such as little black ants, coyotes, owls, crows, bull snakes, cats or dogs. These witches are thought of as having both an animal and a human heart. They are thought to be organized into a secret society which obtains members by voluntary recruits and by the initiation of children secretly while their parents sleep. The major activity of witches is supposed to ...