Kaviu, a Pima elder, photographed circa 1907 by Edward S. Curtis.
The Pima /ˈpiːmə (or Akimel O'odham, also spelled Akimel O'otham, "River People", formerly known as Pima) are a group of Native Americans living in an area consisting of what is now central and southern Arizona. Currently, the majority population of the surviving two bands of the Akimel O'odham are based in two reservations: the Keli Akimel O'otham on the Gila River Indian Community (GRIC) and the On'k Akimel O'odham on the Salt River Pima-Maricopa Indian Community (SRPMIC). They are also closely related to other river people, the Ak-Chin O'odham, now forming the Ak-Chin Indian Community, and the Sobaipuri, whose descendants still reside on the San Xavier Indian Reservation or Wa:k (together with the Tohono O'odham) and in the Salt River Indian Community. Together with the kindred Tohono O'odham ("Desert People", formerly known as Papagos) of Eastern Papagueria and the Hia C-ed O'odham ("Sand Dune People", formerly known as Sand Papagos) of the Western Papagueria they form the Upper O'otham or Upper Pima (also known as Pima Alto).
The short name, "Pima" is believed to have come from the phrase pi 'añi mac or pi mac, meaning "I don't know," used repeatedly in their initial meetings with Europeans.
The Akimel O'Otham (anthropologically known as the Pima) are a subgroup of the Upper O'otham or Upper Pima (also known as Pima Alto) whose lands were known in Spanish as Pimería Alta. These groups are culturally related. They are thought to be culturally descended from the group archaeologically known as the Hohokam. The term Hohokam is a derivative of the O'otham word "Huhugam" (pronounced hoo-hoo-gahm) which is literally translated as "those who have gone before" but meaning "The Ancestors".
The Akimel O'otham lived along the Gila River, Salt River, Yaqui River, and Sonora River in ranchería-style villages. The villages were set up as a loose group of houses with familial groups sharing a central ramada and kitchen area with brush olaski's (round houses) surrounding. The O'otham are matrilocal, and familial groups tended to consist of extended families. The Akimel O'otham also lived in temporary field houses seasonally, to tend their crops.
The O'odham language variously called Oʼodham ñeʼokĭ, Oʼodham ñiʼokĭ or Oʼotham ñiok is spoken by all O'odham groups. There are certain dialectal differences, but despite these all O'odham groups can understand one another. There are also some lexicographical differences, especially in reference to newer technologies and innovations.
The economy of the Akimel O'otham was primarily dependent on subsistence, and consisted of farming, hunting and gathering, although there was extensive trading as well. Farming was dependent on an extensive irrigation system that was constructed in prehistoric times[6] and remains in use today. Over time canal systems were built and rebuilt according to the needs of the communities. The Akimel O'otham were experts in the area of textiles and produced intricate baskets as well as woven cloth. Prior to the arrival of Europeans, their primary military rival were the Apache and Yavapai, who raided their villages at times due to competition for resources, although they also established friendly relations with the Apache. Although the Akimel O'otham did have conflicts with other groups they are thought to have been primarily a peaceable people, because they never attacked Euro-American settlers and they were most well known for their aid to immigrants. They did, however, participate in a war cult and had a well-developed battle strategy. Akimel O'otham peoples are also very resilient warriors but only fight when necessary. A specific gene in the Warrior blood allows starvation for prolonged periods of time to be tolerated.The settlement of the city of Phoenix could not have been possible, if not for the Akimel O'otham people defending against the Apache.
The Akimel O'Odham ("River People") have lived on the banks of the Gila River and Salt River since long before European contact.
Their way of life (himdagĭ, sometimes rendered in English as Him-dag) was and is centered on the river, which is considered holy. The term Him-dag should be clarified, as it does not have a direct translation into the English language, and is not limited to reverence of the river. It encompasses a great deal because O'odham him-dag intertwines religion, morals, values, philosophy, and general world view which are all interconnected. Their world view/religious beliefs are centered on the natural world, and this is pervasive throughout their culture.
The Gila and Salt Rivers are currently dry, due to the (San Carlos Irrigation project) upstream dams that block the flow and the diversion of water by non-native farmers. This has been a cause of great upset among all of the O'otham. The upstream diversion in combination with periods of drought, led to lengthy periods of famine that were a devastating change from the documented prosperity the people had experienced until non-native settlers engaged in more aggressive farming in areas that were traditionally used by the Akimel O'otham and Apache in Eastern Arizona. This abuse of water rights was the impetus for a nearly century long legal battle between the Gila River Indian Community and the United States government, which was settled in favor of the Akimel O'otham and signed into law by George W. Bush in December 2005. As a side note, at times during the monsoon season the Salt River runs, albeit at low levels. In the weeks after December 29, 2004, when an unexpected winter rainstorm flooded areas much further upstream (in Northern Arizona), water was released through dams on the river at rates higher than at any time since the filling of Tempe Town Lake in 1998, and was a cause for minor celebration in the Salt River Pima-Maricopa Indian Community. The Salt River Pima-Maricopa Indian Community (SRPMIC) was established on June 14, 1879, and is made of two very distinct Native American tribes: The Pima and the Maricopa. The diversion of the water and the introduction of non-native diet had devastating effects on the health of the people as well. This is said to have been the leading contributing factor in the high rate of diabetes among the Akimel O'otham tribe.
From age ten until the time of marriage, neither boys nor girls were allowed to speak their own names. The Pima Indians believed this would bring bad luck to the children and their future. The names of deceased people were not to be uttered as well. The word or words in the name however are not dropped from the language. Children were given careful oral instruction in moral, religious and other matters. In addition, set speeches, which recited portions of cosmic myth, were a feature of many ceremonies and were especially important in the preparation for war. These speeches were adapted for each occasion but the general context was the same.*
*https://en.wikipedia.org/wiki/Pima_people
*https://en.wikipedia.org/wiki/Pima_people
KAN
Kin 124: Yellow Resonant Seed
I channel in order to target
Inspiring awareness
I seal the input of flowering
With the resonant tone of attunement
I am guided by the power of intelligence.
The purpose of physical /emotional purification is to attune with the pure electronic plane of the fifth-dimensional being.*
*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2015-2016.
The Sacred Tzolk'in
Visshudha Chakra (Alpha Plasma)
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