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The Winter Solstice occurs when the Earth's axial tilt away from the Sun is at its maximum of 230 26', sometime between December 21 and December 22 each year in the Northern Hemisphere, and between June 20 and June 21 in the Southern Hemisphere. It is commonly known as the shortest day and the Sun's daily maximum position in the sky is the lowest. The seasonal significance of the Winter Solstice is in the reversal of the gradual shortening of days, and, worldwide through the history, most cultures have held a recognition of rebirth, involving holidays, festivals, gatherings, rituals or other celebrations around that event. Some festivities were quite extensive, as those of the Hopi (on the right, from the Book of the Hopi by Frank Waters).

Somehow I’ve always felt like the Winter Solstice is the turning point from one year to the next. So, why our New Year Day does not coincide with the Winter Solstice? The most common answer, you can find in the books and on the web, is that the administration of the old Roman Republic decided, probably in the year 153 BC, that the two annual consuls enter into office on January 1st; at the time, January was the eleventh month of their calendar. The answer is worthless, like "the planet Earth rotates because it has an axis of rotation". It just transposes the question into: why January 1st does not coincide with the Winter Solstice?

The Winter Solstice : the Hopi way

There are three phases of dawn: Qöyangnuptu, the purplish dawn-dusk when the shape of man is first outlined; Sikangnuqa, the yellow light of dawn which reveals man’s breath; and finally Tálawva, the red sunrise glow in which man stands proudly revealed in the fullness of his creation. The dawn of each annual cycle endlessly repeats these three phases of all Creation at the dawn of life.

Wuwuchim, which takes place during November (on the first day od the New Moon and lasts sixteen days), is the first of the three great winter ceremonies which begin the ceremonial year with the portrayal of the three phases of Creation. Wuchim is etymolo- gically derived from wu, to germinate, and scim, to manifest. This first phase is a supplication for germination of all forms of life on earth, plant, animal and man.

At the Winter Solstice comes the second great ceremonial, Soyal, which symbolizes the second phase of Creation at the dawn of life. Soyal, etymologically derived from so [all] and yal [year], accepts and confirms the pattern of life development for the coming year. The beginning date is determined with solar observations for the Winter Solstice. In its full form it lasts twenty days: an eight-day period of purification and preparation, followed by an eight-day period of rituals, and concluding with a rabbit hunt, feast, and blessing rites lasting four days more.

The Hopi katsinam (popularly known as Kachinas) are the benevo- lent spirit beings who live among the Hopi for about half of the year beginning around the time of Winter Solstice with the Soyal ceremony. Kachinas are the inner forms, the spirit forms, of outer life, invoked to assist mankind on their never-ending journey.

In the last phase of Creation, portrayed by the Powamu ceremony, life manifests itself in its full physical forms.  Powamu, the Bean Dance is the most complex of all ceremonies, flexible enough to withstand weather deviations, last up to four weeks, starting in late January. In anticipation of the coming growing season to promote fertility and germination, the initiated males grow beans in the kivas. Kachinas appear in the villages carrying the bean sprouts and bringing gifts for the children. Young children are initiated at this time into their societies and receive gifts to honor their good behavior. Historical and mythological events are given as dramatic presentations of the Hopi way of life.

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