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Navajo Indian Culture Biography
Navajo Indian Culture Biography
The name “Navajo” comes from the late 18th century via the Spanish (Apaches de) Navajó "(Apaches of) Navajó", which was derived from the Tewa navahū "fields adjoining a ravine". The Navajo call themselves Diné (Din'eh, Dineh), which means "the people", "earth-surface people", or "five-fingered" people; and as the affirmation: "I am a precious child of creator".[20]
Traditionally, like other Apacheans, the Navajo were semi-nomadic from the 16th through the 20th centuries. Their extended kinship groups had seasonal dwelling areas to accommodate livestock, agriculture and gathering practices. As part of their traditional economy, Navajo groups may have formed trading or raiding parties, traveling relatively long distances.
Historically, the structure of the Navajo society is largely a matrilineal system, in which women owned livestock and land. Once married, a Navajo man would move to live with his bride in her dwelling and among her mother's people and clan. Daughters (or, if necessary, other female relatives) were traditionally the ones who received the generational property inheritance. The children are "born to" and belong to the mother's clan, and are "born for" the father's clan. The mother's eldest brother has a strong role in her children's lives. As adults, males represent their mother's clan in tribal politics. The clan system is exogamous: people must date and marry partners outside their own clans, which for this purpose include the clans of their four grandparents
Navajo hogan
[edit]Traditional dwellings
A hogan, the traditional Navajo home, consists of an eight-sided house made of wood and covered in mud, with the door always facing east to welcome the sun each morning. The Navajo construct hogans out of poles and brush covered with earth.[21] Navajos have several types of hogans for lodging and ceremonial use. Ceremonies, such as healing ceremonies or the kinaaldá, will take place inside a hogan.[22] According to Kehoe, this style of housing is distinctive to the Navajo, and she writes, "even today, a solidly constructed, log walled Hogan is preferred by many Navajo families." Most Navajo members today live in apartments and houses in urban areas.[3]
Those who practice the Navajo religion regard the hogan as sacred. The religious song "The Blessingway" (hozhooji) describes the first hogan as being built by Coyote with help from beavers to be a house for First Man, First Woman, and Talking God. The Beaver People gave Coyote logs and instructions on how to build the first hogan. Navajos made their hogans in the traditional fashion until the 1900s, when they started to make them in hexagonal and octagonal shapes. Today they are rarely used as dwellings, but are maintained primarily for ceremonial purposes.
The Navajo people traditionally hold the four sacred mountains as the boundaries of the homeland ([[Dinétah|Dinétah]]) they should never leave: Blanca Peak (Sisnaajiní — Dawn or White Shell Mountain) in Colorado; Mount Taylor (Tsoodził — Blue Bead or Turquoise Mountain) in New Mexico; the San Francisco Peaks (Dookʼoʼoosłííd — Abalone Shell Mountain) in Arizona; and Hesperus Mountain (Dibé Nitsaa — Big Mountain Sheep) in Colorado
Squash blossom necklace
19th Century Navajo jewelry with the popular concho and dragonfly designs.
Silversmithing is an important art form among Navajo. Atsidi Sani (ca. 1830–ca. 1918) is considered to be the first Navajo silversmith. He learned silversmithing from a Mexican man called Nakai Tsosi ("Thin Mexican") around 1878 and began teaching other Navajos how to work with silver.[23] By 1880, Navajo silversmiths were creating handmade jewelry including bracelets, tobacco flasks, necklaces and bracers. Later, they added silver earrings, buckles, bolos, hair ornaments, pins and squash blossom necklaces for tribal use, and to sell to tourists as a way to supplement their income.[24]
The Navajo's hallmark jewelry piece called the "squash blossom" necklace first appeared in the 1880s. The term "squash blossom" was apparently attached to the name of the Navajo necklace at an early date, although its bud-shaped beads are thought to derive from Spanish-Mexican pomegranate designs.[25] The Navajo silversmiths also borrowed the "naja" (najahe in Navajo[26] symbol to shape the silver pendant that hangs from the "squash blossom" necklace.
Turquoise has been part of jewelry for centuries, but Navajo artists did not use inlay techniques to insert turquoise into silver designs until the late 19th century.
[edit]Weaving
Main article: Navajo weaving
Navajo weaver with sheep
Navajo came to the southwest with their own weaving traditions; however, they learned to weave cotton on upright looms from Pueblo peoples. The first Spaniards to visit the region wrote about seeing Navajo blankets. By the 18th century the Navajo had begun to import Bayeta red yarn to supplement local black, grey, and white wool, as well as wool dyed with indigo. Using an upright loom, the Navajo made extremely fine utilitarian blankets that were collected by Ute and Plains Indians. These Chief's Blankets, so called because only chiefs or very wealthy individuals could afford them, were characterized by horizontal stripes and minimal patterning in red. First Phase Chief's Blankets have only horizontal stripes, Second Phase feature red rectangular designs, and Third Phase feature red diamonds and partial diamond patterns.
The completion of the railroads dramatically changed Navajo weaving. Cheap blankets were imported, so Navajo weavers shifted their focus to weaving rugs for an increasingly non-Native audience. Rail service also brought in Germantown wool from Philadelphia, commercially dyed wool which greatly expanded the weavers' color palettes.
Some early European-American settlers moved in and set up trading posts, often buying Navajo rugs by the pound and selling them back east by the bale. The traders encouraged the locals to weave blankets and rugs into distinct styles. These included "Two Gray Hills" (predominantly black and white, with traditional patterns); Teec Nos Pos (colorful, with very extensive patterns); "Ganado" (founded by Don Lorenzo Hubbell[27]), red-dominated patterns with black and white; "Crystal" (founded by J. B. Moore); oriental and Persian styles (almost always with natural dyes); "Wide Ruins", "Chinlee", banded geometric patterns; "Klagetoh", diamond-type patterns; "Red Mesa" and bold diamond patterns.[28] Many of these patterns exhibit a fourfold symmetry, which is thought to embody traditional ideas about harmony or hózhǫ́.
[edit]SpiritualityThis section needs additional citations for verification. (November 2010)
Navajo spiritual practice is about restoring balance and harmony to a person's life to produce health. One exception to the concept of healing is the Beauty Way ceremony: the Kinaaldá, or a female puberty ceremony. Others include the Hooghan Blessing Ceremony and the "Baby's First Laugh Ceremony." Otherwise, ceremonies are used to heal illnesses, strengthen weakness, and give vitality to the patient. Ceremonies restore Hózhǫ́, or beauty, harmony, balance, and health.
When suffering from illness or injury, Navajos traditionally seek a certified, credible Hatałii (medicine man) for healing, before turning to Western medicine (e.g., hospitals). The medicine man will use several methods to diagnose the patient's ailments. This may include using special tools such as crystal rocks, and abilities such as hand-trembling and Hatał (chanting prayer). The medicine man chooses a specific healing chant for that type of ailment. Short prayers for protection may take only a few hours, and in some cases, the patient is expected to do a follow-up afterward. The medicine man may give advice, such as avoiding sexual relations, personal contact, animals, certain foods, and certain activities for a period of time.
The Navajo believe that certain ailments can be caused by violating taboos. Contact with lightning-struck objects, exposure to taboo animals such as snakes, and contact with the dead create the need for healing afterward. Protection ceremonies, especially the Blessing Way Ceremony, are used for Navajo who leave the boundaries of the four sacred mountains. It is used extensively for Navajo warriors or soldiers going to war. Upon return, the person receives an Enemy Way Ceremony, or Nidáá', to get rid of the evil elements in the body, and to restore balance in his or her life. This is important for Navajo warriors or soldiers returning from battle. Warriors or soldiers often suffer spiritual or psychological damage from participating in warfare, and the Enemy Way Ceremony helps restore harmony to the person, mentally and emotionally.
Some ceremonies cure people from curses. People may complain of witches and skin-walkers that do harm to their minds, bodies, and families. The ailments are not necessarily physical and may take other forms. The medicine man is often able to break the curses that witches and skin-walkers put on families. Mild cases do not take very long, but for extreme cases, special ceremonies are needed to drive away the evil spirits. The medicine man may find curse objects implanted inside the victim's body. These objects are used to cause the person pain and illness. Examples of such objects include bone fragments, rocks and pebbles, bits of string, snake teeth, owl feathers, and turquoise jewelry.
The medicine men learn fifty-eight to sixty sacred ceremonies. Most of them last four days or more; to be most effective, they require that relatives and friends attend and help out. Outsiders are discouraged from participating, as they may become a burden to others or violate a taboo. This could affect the turnout of the ceremony. The ceremony must be done in precisely the correct manner to heal the patient. This includes everyone who is involved.
The medicine man must be able to correctly perform a ceremony from beginning to end. If he does not, the ceremony will not work. A Hatałii learns as an apprentice to a master, and the study is extensive, arduous, and takes many years. The apprentice learns everything by watching his teacher, and memorizes the words to all the chants. If a medicine man cannot learn all sixty of the ceremonies, he may choose to specialize in a select few.
The origin of spiritual healing ceremonies is part of Navajo mythology. It is said the first Enemy Way ceremony was performed for Changing Woman's twin sons (Monster Slayer and Born-For-the-Water) after slaying the Giants (the Yé'ii) and restoring Hózhǫ́ to the world and people. The patient identifies with Monster Slayer through the chants, prayers, sandpaintings, herbal medicine and dance.
Another Navajo healing, the Night Chant ceremony, is administered as a cure for most types of head ailments, including mental disturbances. The ceremony, conducted over several days, involves purification, evocation of the gods, identification between the patient and the gods, and the transformation of the patient. Each day entails the performance of certain rites and the creation of detailed sand paintings. On the ninth evening a final all-night ceremony occurs, in which the dark male thunderbird god is evoked in a song that starts by describing his home:
In Tsegihi [White House],
In the house made of the dawn,
In the house made of the evening light[29]
The medicine man proceeds by asking the Holy People to be present, then identifying the patient with the power of the god, and describing the patient's transformation to renewed health with lines such as, "Happily I recover."[30] The same dance is repeated throughout the night, about forty-eight times. The Night Chant ceremony takes about ten hours to perform, and ends at dawn.
[edit]In the Media
In 2000 the documentary The Return of Navajo Boy was shown at the Sundance Film Festival. It was written in response to an earlier film, The Navajo Boy which was somewhat exploitative of the Navajo People involved. The Return of Navajo Boy allowed the Navajo People to be more involved in the depicting of their own people.[31]
In the final episode of the third season of the FX reality TV show 30 Days, the shows producer Morgan Spurlock spends thirty days living with a Navajo family on their reservation in New Mexico. The July 2008 show called Life on an Indian Reservation, depicts the dire conditions that many Native Americans experience living on reservations in the United States.
Navajo Indian Culture
Navajo Indian Culture
Navajo Indian Culture
Navajo Indian Culture
Navajo Indian Culture
Navajo Indian Culture
Navajo Indian Culture
Navajo Indian Culture
Navajo Indian Culture
Navajo Indian Culture
Navajo Indian Culture
Navajo Indian Culture
Navajo Indian Culture
