The Pueblo people were traditionally farmers, and, even in our contemporary world, some Hopi still raise the same crops as their ancestors - maize, beans, and squashes - using the old techniques that proved successful for farming in an arid and somewhat barren land. Hopi corn is planted in hills of small groups of plants that are widely separated from one another. In this way, there is less competition among the plants for what rain water is available, and each hill can more easily be hand watered when needed. But in this arid land, the Hopi have always known that to survive the erratic nature of the environment, they must also turn to the supernatural world for help. Thus, Hopi religion includes an annual ceremonial cycle that focuses upon maintaining the harmony of the world and the bringing of water and fertility to the people and their crops. The spirit beings known as the katsinam (katsina - singular and katsinam - plural) and the ceremonies revolving around them are the most important element in the Hopi belief system.

The katsinam represent ancestral spirits and the vital forces of life and the universe (including rain, wind, and fire). Some take the form of animals, plants, clouds, stars, and abstract elements. They bring the rain to grow Hopi crops and help keep the world in balance, but the Hopi believe they, the human beings, must carry out an annual round of ceremonies to ensure this. The katsinam home is in the San Francisco Peaks, west of the Hopi mesas. There they live for half the year, but at the winter solstice, or shortly thereafter, the katsinam arrive in the Hopi villages, where they stay until the summer solstice. While among the Hopi, they are the focus of several ceremonies.

Often the most important rituals take place within the kiva, the sacred ceremonial structure of the Hopi. These rituals are hidden from public view, but in the major ceremonies, the katsinam always make their appearance in public dances or dramas. Sometimes carved images of the katsinam are given as gifts to Hopi children and women during ceremonies such as the Powamuya, or Bean Dance, in February. The katsina dolls are known as tihu in Hopi and are carved by Hopi men from the roots of cottonwood trees. Considered as precious representations of these vital spirits, the katsinam, the dolls are cared for by the children and help them to learn to recognize the many different katsinam. More than 300 katsinam are known, although no one community has all of them.

Today some Hopi carve katsina dolls strictly for sale on the art market. These sculptures are not quite perfect representations of a particular katsina, however, for perfectly correct dolls are only given to Hopi children. Illustrated below are several katsinam in the form of dolls carved for sale.

Katsina Manas may appear in several guises. This one is Yellow Corn Girl who comes in December after the winter solstice and helps to open the kivas and bless the corn during the Soyal ceremony.

6 1/2 " high

9 1/2" high

This is Angwusnasomtaka, Crow Mother Katsina, who is important in the initiation of children into the katsina knowledge during the Powamuya (Bean Dance) in February. She sometimes carries a bundle of yucca switches which are used on the children by the "whipper katsinam" during the initiation. Here she is shown carrying a basket, which probably represents her in the guise of the "Crow Bride", when she leads various katsinam through the pueblo carrying corn and bean sprouts in February.

The Hummingbird Katsina, Tocha, will often appear during both the Soyal in December and the Powamuya in February, in addition to ceremonies in March. They dance very fast with a bobbing motion and make sharp calls as they come into the kiva. Their dances and songs are prayers for water and the blossoming of the crops.

4" high

12" high

Eagle Katsina, or Kwahu, appears during the Powamuya and during various night dances of both the winter and spring. Eagle feathers are revered by the Hopi, as they are used to make paho (prayer feathers) to carry their prayers to the heavens. The dance of the Eagle Katsina is a prayer for abundant eagle feathers, plentiful water, and good crops.

The Great Horned Owl Katsina, Mongwa, most often appears in mixed kachina summer dances, during which he leads "whipper" or warrior katsinam to punish the clowns for their un-Hopi behavior. On First Mesa he may also appear in the Powamuya and the Water Serpent Ceremony.

5" high

9" high

This is Huhuwa, or, Cross-Legged Katsina. He is sometimes known as Snare Katsina on First Mesa.The story is that he was a real man from Second Mesa, who, although severely disabled by a crippling disease, was always ready to help others and kept a cheerful spirit. Thus he became a katsina at death. Huhuwa is clown-like, making funny remarks and reminding people of funny things people have done in the past. He usually wears ragged clothes and may appear as a pair of katsinam, limping down the street during Powamuya and other ceremonies.

The Koyemsi, or Mudhead Katsina, is a clown who may be seen in most Hopi ceremonies. Mudhead Katsinam drum, dance, play games with the audience, and may act as announcers for events. They often give prizes or rewards for the races and guessing games they organize. The term "mudhead" comes from their masks which have mud applied to them.

13 1/2" high

11 1/4"high

Ho-ote is seen in mixed katsina dances and sometimes appears at the Niman ceremony in July. The designs on his forehead are said to be flowers, and his dance is a prayer for the blossoms of springtime.

This Katsina Mana is known as Snow Maiden. She is usually seen during the Niman ceremony, when she is a harbinger and a prayer for the coming winter cold and snow that will bring moisture the following spring. She has a white face and sometimes white hair, as is seen here.

16" high

13" high

Hemis Katsina appears at the Niman Ceremony, which is the Going Home Ceremony in July when the Katsinam return to the San Francisco Peaks for the coming six months. To celebrate the first harvest of the year, entire corn plants are brought into the plaza by the Hemis Katsinam where they are distributed to people.Then the Hemis Katsinam and their Katsina Manas dance the Home Dance in a long double line, the last dance of the katsina season following the summer solstice.

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