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It is very complex. There was never a simple sort of leadership like that. Traditionally here was no central leadership over the whole Hopi tribe. In fact, although the Hopi are one ethnic group and all speak Hopi and have the same traditions, politically there was never one Hopi tribe. Each village was independent. Each village had its own leadership group. The leadership was a combined religious and civil one. There is no separation between secular and religious matters. Matters about family relationships, land use, water use, timing of events and ceremonies, and agriculture, all have both religious and secular meanings and rules. There are 12 villages on three mesas today. There were also villages on Antelope Mesa before 1700.Today, some of the traditional leadership still exists. It works with and interacts with the elected government modeled on US political institutions. The exception is the villages on First Mesa who do not recognized the US sponsored overall Hopi tribe elected tribal government.The leadership role is called a Kikmongwi. Assisting the Kikmongwi were/are the traditional leaders of various religious kiva fraternal societies and clans. He lacks coercive power. He is a guide and advisor and interpreter of Hopi tradition. Lacking coercive power makes this role pretty different than what we tend to mean by the English idea of hereditary chief.The Hopi clans are matrilineal. Each person belongs to their mother’s clan. Each clan has its distinct origin, legends, ceremonies, and ceremonial paraphernalia. Out of these clan organizations have sprung religious fraternities, the head-men of which are still members of the dominant clan in each phratry. The relative importance of the clans varies in different pueblos; many that are extinct in some villages are powerful in others.Each clan on each village has a Mongwi, or leader, responsible for the social and religious duties of the clan, and the Kikmongwi is the male head of the dominant clan. He also has religious duties and leadership roles. The kikmongwi would usually appoint at least one spokesman who would speak for him. He and the other leaders to not lead by authoritarian hierarchical methods like a western European traditional leader or general. Outsiders, who have no family or marriage ties, are not allowed to have knowledge of or participate in any religious ceremonies at any or all villages. The full actual functions of the system of governance is therefore not fully known.The job of the Kikmongwi is to ensure the success of the crops and the carrying out ceremonial obligations. Political authority focused on resolving disputes regarding land use. They lead by showing examples of humility, hard work and good thoughts. If a Kikmongwi fails to follow the proper path, the Hopi are quick to criticize him, reminding him of the ancient principles. The name Hopi, is a shortening of a Hopi phrase, Hopituh Shi-nu-mu. It means “the ones who behaves well, is mannered, civilized, peaceable, polite, and who adhere to the Hopi Way”. In a word they are Righteous. All others are Ka-Hopi. Leadership was exercised by adhering to Hopi values.Each village also had a Qaletaqmongwi who was responsible for enforcing internal social order and for dealing with external affairs. He was the leader of the warrior society, the Momtsit. He was the nearest thing to a policeman and could punish misbehaving people. Many of the ceremonies have this similar leadership structure that mirrors the Kikmongwi and Qaletaqmongwi. Most have both a leader priest who directs the action and a sergeant-at-arms who protects the ceremony from harm and makes sure all goes well. There is a balance between the "inside leader" and “outside leader".Hopi society has classes. There are the Pavansinom, "those who are important or powerful or rule", and the Sukavungsinom, "the grass-roots people". Those in the pavansinom are higher status. The main source of power is Hopi society is in secret knowledge of ritual. Lay members of a religious fraternity are taught only the general features of the ceremony that belongs to them. Even older men only know the outer practices of fraternities that he is not a part of. As people get older in their religious clan society they slowly are initiated into more knowledge. Chief-priests who are part of the village leadership tend to be the oldest functioning members of the ceremony owning lineage. Since ritual knowledge gives authority oldest pavansinom have the most authority.During the Monglavaiyi (chief’s talk), leaders speak in a particular order. First is the Kikmongwi. The Pip-mongwi (Tobacco leader) speaks next. The Tca'almongwi (crier chief) is next. Then the Qaletaqmongwi. Leadership is decided by discussion by these and other in a set order. Pavansinom do not have coercive power but they are treated with deference, and respect for their mastery of forces which cause changes in the human and nonhuman world. They perform ceremonies with purity of heart. They are navotiytaqa, "a man of knowledge". They are seen as having wisdom. Such an individual is someone who has age, status in his kin group, ceremonial position, and skill in the oral tradition. So, in sum, such a person does not just strictly inherit the position like a European duke or king. People whose opinions do not count as much are called pas qanavotiytaqa. "not really a man of knowledge". Planning what should happen is called Paisiuni. It means "planning a destiny". It is the process of discussion making that is done in private and secret. "in the Hopi way everything is done through paisiuni by the leaders-once planned, once the wheels have been set in motion, the ends have to occur. This is how Hopi polities and society works" .There are 34 living clans today. The clans have relationships with each other and are these groups are called phratries in English. They consist of two or more matrilineal totemic clans with an emphasis of a calendrical ceremonial calendar. At different times of year, different clan groupings are in charge of different ceremonies and activities. Together they ran the villages. Today, there are 12 villages on three mesas and there have been different ones in the past.In 1900, the Hopi clans in the 12 phratries on the First Mesa villages were as follows:1. Ala-Lengya ( Horn-flute) phratry: Ala (Horn), Pangwa (Mountain sheep), Sowiinwa (Deer), Chubio (Antelope ), Chaizra ( Elk), Lehu (Seed grass), Shiwanu (Ant), Anu (Red-ant), Tokoamu (Black-ant), Wukoanu (Great-ant) Leliotu (Tiny-ant), Shakwalengya (Blue flute), Masilengya (Drab or All-colors flute).2. Patki (Water-house or Cloud) phratry: Patki (Water-house), Kau (Corn), Omauwu (Rain-cloud), Tanaka (Rainbow), Talawipiki (Lightning), Kwan (Agave), Siwapi (‘Rabbit-brush’), Pawikya (aquatic animal [Duck]), Pakwa (Frog), Pavatiya (Tadpole), Murzibusi (Bean), Kawaibatunya (Watermelon), Yoki (Rain).3. Chau( Snake ) phratry: Chua (Snake), Tohouh (Puma) , Huwi (Dove ), Ushu (Columnar cactus), Puna (Cactus fruit), Yungyu (Opuntia), Nabowu (Opuntia frutescens), Piuwani (Marmot), Pihcha (Skunk), Kalashiavu (Raccoon), Tubish (Sorrow), P a t u n g (Squash), Atoko (Crane), Kele (Pigeon-hawk), Chinunga (Thistle). The last 5 are extinct.4. Pakab (Reed) phratry: Pakab (Reed), Kwahu (Eagle), Kwayo (Hawk), Koyonya (Turkey), Tawa (Sun), Paluna (Twin-brother of Puhukonghoya), Shohu (Star), Massikwayo (Chicken-hawk), Kahabi (Willow), Tebi (Greasewood).5. Kokop (Wood) phratry: Kokop (Wood), Ishauu (Coyote), Kwewu (Wolf), Sikyataiyo (Yellow-fox), Letaiyo (Gray-fox), Zrohona (small mamial), Masi(Masauu, dead, skeleton, Ruler of the Dead), Tuvou (Piñon), Hoko (Juniper), Awata (Bow), Sikyachi (small yellow bird), Tuvuchi (small red bird).6. Tabo (Cottontail rabbit) phratry: Tabo (Cottontail rabbit), Sowi (Jackrabbit).7. Tuwa (Sand or Earth) phratry: Kukuch, Bachipkwasi, Nananawi, Mornobi (varieties of lizard), Pisa (White sand), Tuwa (Red sand), Chukai (Mud), Sihu (Flower), Nanawu (small striped squirrel).8. Honau (Bear) phratry: Honau (Bear), Tokochi (Wild-cat), Chosro (Blue-bird) , Kokyan (Spider) , Hekpa (Fir).9. Kachina (Sacred dancer) phratry: Kachina (Sacred dancer), Gyazru (Paroquet), Angwusi (Raven), Sikyachi (Yellow bird), Tawamana (Blackbird), Salabi (Spruce), Suhubi (Cottonwood).10. Asa (Tansy mustard) phratry: Asa (Tansy mustard), Chakwaina (Black-earth Kachina), Kwingyap (Oak), Hosboa (Chapparal cock), Posiwu (Magpie), Chisro (Snow-bunting), Puchkohu (Boomerang rabbit-stick), Pisha (Field-mouse).11. Piba (Tobacco) phratry: Piba (Tobacco), Chongyou (Pipe).12. Honani ( Badger) phratry: Honani ( Badger), Muinyawu ( Porcupine), Wishoko (Turkey-buzzard), Buli (Butterfly), Buliso ( Evening Primrose), Kachina (Sacred dancer).Most of the above clans occur in the other Hopi pueblos, but not in Hano. There are a few clans in the Middle Mesa villages and in Oraibi that are not now represented at Walpi.The Hopi ceremonial cycle is calendrical is based on the cyclical positions of the sun in conjunction with other celestial bodies like the 19 year cycle with the moon, planetary cycles and regular appearance of constellations throughout the year. The solar year is divided into two halves. The kachina cycle from the winter solstice (Dec 21) to the summer solstice (Jun 21) and the non-Kachina cycle from the summer solstice (Jun 21) to the winter solstice (Dec 21). Each ceremony has a small version held in the six month opposite time in the calendar. Different clan groupings are in change of different times of year. For example group 1 and 12 are in charge of the activities around the Butterfly & Buffalo Dances when the Kachinas emerge from the Sipapu in Jan.First Mesa has the villages of Walpi, Sichomovi and Tewa (or called Hano). Two of those were started at the time of the successful Great Pueblo Revolt against the Spanish in 1680. Sichomovi was settled by people from Walpi. Tewa was created by Tewa speaking refugees form the Rio Grande at the time of the Revolt. Originally that site had the Hano people there but they had abandoned it by that time. Many at Tewa are still trilingual. Traditionally they protected the eastern entrance and were interpreters. These three villages remain under traditional leadership.Second Mesa has the three villages of Shungopavi, Mishongovi and Sipaulovi. In the time of the Gathering of the Clans from different pueblo locations across the SW about 1000 years ago, this was the first place they settled. The pueblo ruins were these clans lived before are sometimes called Anasazi ruins. The better term today is Ancestral Pueblo or Hisatsinom in Hopi. According to Hopi tradition, Shungopavi is one of the first Hopi villages established on Second Mesa. Shungopovi and Mishongovi villages were originally located below the mesa edges close to their springs. After the Pueblo Revolt, the villages moved to a more defensible location on the mesa tops.Third Mesa is home to the villages of Kykotsmovi, Old Oraibi, Hotevilla and Bacavi. Forty-five miles to the west near Tuba City, is the Hopi village of Moenkopi. Old Oraibi dates back to 1150 and is one of the oldest continuously inhabited communities in the United States. In 1900 it was the largest village. Arguments between two factions caused many to leave. Kykotsmovi and Hotevilla were founded in 1906 after the split from Old Oraibi. Bacavi is the newest of all the villages and was settled in 1909 after tensions became unbearable for a Hopi loyalist who left Old Oraibi to settle at a new site. Some of the tensions were about how much to accept modernization and assimilation to American culture. Others were about whether to side with the Americans against the Navajo or with the Navajo against the Americans.Antelope Mesa once had other villages. The largest was Awatovi. No one has lived at Awatovi for more than 300 years, but it is still a very important place to the Hopis. Today, only members of the Hopi tribe and the people who they permit to visit can enter Awatovi.The American takeover of Hopi politics happened “legally” in 1848 after the Mexican American War, but slowly took place in reality from then until about 1900. I have “legally” in quotes because the Mexicans did not have any real control in any legal or military sense of the Hopi areas and had not since 1700.In the 1629 the Spanish had attempted to control Hopi lands and sent military and clergy. In this time period the Spanish claimed there were about 900 converts. In 1630, the Spanish constructed their Catholic church on top of a kiva at the Hopi village of Awatovi. The documentary record indicates abusive behavior by priests in the 1650s. In 1680, the Hopi successfully killed them all as their part of the Pueblo Revolt and burned the church and European buildings. The 1680 Pueblo Revolt was organized among almost all the Pueblos in Arizona and New Mexico and drove all the Spanish out of the area.In 1692 some Spanish returned under Diego de Vargas. In 1699 the Spanish rebuilt. In 1700 the Hopi rose up and killed the Spanish and all the male converts and destroyed the village of Awatovi where the bulk of them lived. The Spanish and the Mexicans after them never had control of this area again. They had lines on a map and claimed the right to transfer this land after the Mexican American War. The Hopi were not at the treaty talks to transfer this land and some to this day do not think it was valid.In 1848 the Treaty of Hidalgo gave the land to the US.In 1858 the Mormons showed up trying to convert Hopis. In 1875 they built a hospital. Hopi leaders went to met President Chester Arthur in DC. On December 16, 1882, President Arthur passed an executive order creating a reservation for the Hopi. This was a smaller section of the land they had lived on for at least 1000 years.In 1893, the Mennonite Church sent Reverend H.R. Voth to establish a mission in the Hopi village of Oraibi. Voth proselytized in the streets and forced his way into the kivas. 'Who Owns Native Culture?'In 1887, a federal boarding school was established at Keams Canyon trading post for Hopi children. The American Baptist Home Mission gave forced religious studies. Many Hopi leaders objected to the boarding schools. Pressure to send children to boarding schools began in earnest. The agent in Fort Defiance in 1893, said the school was crowded and the buildings were inadequate. Disease was a problem in such a setting. He wrote to the commissioner of Indian Affairs and explained his reluctance to force the school issue too strongly: "If deaths occur a strong prejudice will be aroused against the school, to say nothing of the policy of conducting a boarding school for any human pupils with such conditions of accommodations." The government also tried to force parents into sending their children to school with threats. In January 1894, the superintendent of the Keams Canyon School was told to stop issuing annuity goods and cease all work on houses and wells for the villages of Second Mesa. There was two feet of snow lay on the ground and the temperature was 17 degrees below zero at the time. In November federal troops came with a Hotchkiis gun (a type of machine gun) and arrested 19 Hopi parents who refused to send their children to school. They were sent to Alcatraz.In 1900, Charles E. Burton became the Indian Agent for the Hopi. He ordered that all Hopi boys and men have their hair cut. Those who did not cut their hair voluntarily were to have it cut by force.In 1910, the federal government once again attempted to allot Hopi lands into small parcels of individually owned land. Once again the program fails.In 1936, only 20% of the Hopi voted on tribal reorganization under the 1934 Indian Reorganization Act. Less than 15% of the total population supported reorganization, but the act passed and the entire Hopi Reservation was reorganized. This was the ancestor of today’s Hopi tribal government. The Hopi who opposed the establishment of a single, overall tribal council simply abstained from voting on the issue, a traditional way of showing opposition. As a result, many traditional village leaders refused to recognize the legitimacy of the new tribal council.The Commissioner of Indian Affairs appointed anthropologist Oliver La Farge to write the constitution and bylaws for the Hopi Tribe. He said, "Their natural way of doing things is to discuss among themselves at great length and group by group until public opinion as a whole has settled overwhelming in one direction.” “Opposition is expressed by abstention," he concluded, pointing out that the 80% who had not voted showed their lack of approval. Nevertheless, the BIA approved the constitution and created the first Hopi Tribal Council. The constitution called for a one-house legislature with a tribal chairman and a vice-chairman. Despite resistance to a unified Hopi government, a tribal council was established and all of the villages, with the exception of Oraibi and Hotevilla, sent representatives.These tribal governments were puppet governments. All elections and decisions had to be certified by the Secretary of the Interior and all could be over turned. Negotiations of the use of land and resources by companies were handled by the US government and the royalties were never in trial favor. The Hopi government never really got very organized as a collective for all Hopis in this period due to opposition to it. The elected Hopi Tribal Council in the 1950s and 60s was no longer recognized by the federal government. That council was dissolved by the federal government in 1943 because Hopi traditionalists refused to recognize it. In 1949, the Hopi Kikmongwi pleaded with President Harry Truman to prevent mining on their lands. The president ignored them because the US didin’t really care or understand how the Hopi political representation and leadership worked. This is how Mormon lawyer and bishop, John Boyden, who set himself up to represent Both Peabody Coal company and the Hopi tribe, got the Black Mesa coal mine created.The mine leases and permits were granted approval in 1966. Boyden did this by using his control over English speaking Mormon tribal members who he had authority over. He executed agreements with leaders of seven of the 12 Hopi villages along with the unofficial Hopi council. He then would go to the Peabody side and tell them how to negotiate. The local Bureau of Indian Affairs director recommended the contract be rejected because it would legitimize the renegade tribal council without the consent of the Hopi people. But Boyden went over the local BIA director's head, and won approval from Department of the Interior officials who were eager to see the Hopi grant oil and mineral leases.The leases were secretly signed, foregoing the tribal referenda on either side. Both the Navajo and Hopi tried to fight it. The Navajo’s blocked the mining equipment with frail roadblocks. The Hopi eventually tried suing their own tribal council on the claim that the lease had been signed without a quorum. The suit was dismissed on the grounds that the council could not be sued because of its sovereign immunity. Boyden made millions of dollars representing the Hopi, paid by the government out of monies held in trust for the Hopi, all while claiming to be working “pro bono”. Peabody created one of the largest strip mining projects ever envisioned at the time. The strip mining left the land a total mess. Part of the negotiations (thanks to Boyden) included no clause to renegotiate any terms (standard is every ten years), a much lower payout rate ($0.30/ton versus the standard $1.50/ton paid out by the government on standard contracts), no environmental protections, waiving taxes, and the right to use over 1 BILLION gallons of water per year. The lease called for the Hopi to receive a paltry $1.67 per acre-foot for the water--a rate far below the $30 to $50 that other industries paid per acre-foot at the time. There was a vast amount of land involved, 40,000 acres. This was far above the 2,560 acres that federal rules allowed for a single mining lease on Indian land. There are no indications that the tribe sought to have the acreage limits waived. John Sterling Boyden: A history of coal mining and one of the greatest conmen of modern timesIn the 1968 the Indian Civil Rights Act was passed. They did really gain control of their own democratic government in the 1970s. In 1970, President Nixon in his July 8 congressional message of "Recommendations for Indian Policy" laid out policy changes that supported Indian self-determination.It is long past time that the Indian policies of the Federal government began to recognize and build upon the capacities and insights of the Indian people. Both as a matter of Justice and as a matter of enlightened social policy, we must begin to act on the basis of what the Indians themselves have long been telling us. The time has come to break decisively with the past and to create the conditions for a new era in which the Indian future is determined by Indian acts and Indian decisions.A number of laws were then passed and policies changed in the 1970s so that today Native American tribes have a great deal of political control over their own affairs.The Indian Financing Act of 1974; The Indian Self-Determination and Education Assistance Act of 1975; The Indian Child Welfare Act (1978); The American Indian Religious Freedom Act (1978) and others changed let tribal governments be more like real governments again. Since 1980, administrations have issued Presidential Memoranda on Indian affairs to indicate direction for increased tribal sovereignty. A 1994 Presidential Memorandum issued by Bill Clinton changed the way the U.S. Department of Housing and Urban Development supported housing programs. The Native American Housing Assistance and Self-Determination Act was passed in 1996.Today the traditional Hopi leaders still exist. In some villages they are more fully intact and others less so. They interact with the elected government. Four villages don’t recognize the Hopi Tribal group government and don’t send members to the council. The current Hopi tribal council consists of 22 representatives from the villages of Upper Moenkopi, Bacavi, Kykotsmovi, Sipaulovi, First Mesa Consolidated Villages (Walpi, Sitchumovi and Tewa), and Mishongnovi. Currently, the villages of Shungopavi, Oraibi, Hotevilla, and Lower Moenkopi do not have a representative on council. Representatives to the council are selected either by a community election or by an appointment from the village kikmongwi, or leader. Each representative serves a two-year term. The Hopi Tribal Government is a unicameral government where all the powers are vested in the Tribal Council. There is an executive branch (tribal chairman and vice chairman) and judicial branch as well but their powers are limited under the Hopi Constitution.There are more than 19,300 Hopi today. In precontact times there may have been as many as 29,000. By 1690 the population had decreased to 14,000 due to diseases brought by the Europeans. They a number of terrible epidemics in the 1700s. As of 1900 their numbers have been going back up. Today, most of the traditional ceremonies still take place around the year. About 70% of people speak the Hopi language. They are gaining more control over their own affairs. There are many people who still live the Hopi way. Traditional arts still thrive. The Hopis developed special varieties of corn, beans, squash, and other crops suited to their climate and geography that some still farm. Diane Humetewa in 2014 became the first Native American woman to be a US District Judge. Lori Piestewa was the first Native American woman to die in combat in the US Army in 2003 in the Iraq War. Nampeyo, the famous Hopi-Tewa potter has family who are also well known potters today as does Helen Naha.