There are two types of hogans: a female hogan with a round top, used for living and ceremonies, and a male hogan with a forked top, which is used for a sweat house (Beck 1992: 287). (Reichard 1950: 29) Foundation of Navajo Culture. University of New Mexico Press. Four adults, two men and two women, were formed, who became Bit'ahnii, or Within His Cover People. Dine children address their father as an in-law, or shaadaani. with their eyes whenever she moved her hands Therefore, it performs the same functions as Changing Woman, and is said to be Changing Woman's gift to humanity. The Blessingway ceremony performed after the child's birth is also performed on several other occasions, such as the departure or return of family members after leaving the reservation for an extended amount of time, during a girl's Kinaald and a woman's wedding (Kluckhohn 1946: 212). Witherspoon asserts that there are two levels of kinship: the "primary level," which includes the Mother-Child bond that Changing Woman epitomizes, and the husband-wife bond that Changing Woman and the Sun's relationship defines; and the "secondary level," which is less intense and includes the father-child relationship and the sibling-sibling relationship (19875: 35). University of Chicago Press. Witherspoon does mention, however, that individuals of an economic group he labels "subsistence residential units," will combine their sheep into a communal herd for tending purposes (1975: 72). The Kinaald, or girl's puberty ceremony, is performed when a girl experiences her first menstruation, and culminates in a second gathering after her second period.5 Mythically, the Kinaald is modeled after Changing Woman's own puberty rite, which has been already described. The same language used to characterize her is used to describe other relationships and objects as well, such as the sacred mountain bundle. (Witherspoon 1975: 18). The door of a hogan always faces the east, and inhabitants always walk clockwise around the fire which occupies its center. Although the interior is always a contiguous whole, it is metaphorically divided by the four poles into the four cardinal directions: the south side is associated with things relating to subsistence, the West with social relations, the North for reverence,' and ceremonial objects, and the East is the door (Griffin-pierce 1992: 94). 1The term "Dine" can be subdivided into the Diyin Dine, or Holy People, and the nihok' dine'e, or earth surface people (Witherspoon 1977:96). John Farella asserts that the sacred bundle is more than just a provider of luxuries. Here, fertility comes from the union of yellow corn and white corn, an idea which is mirrored in the Dine wedding ceremony. thing missing, we have come up." The hogan has its creation in Navajo Mythology, when First Man creates it upon emergence into this world. One myth, which Stevenson recorded, places Talking God and another deity as created by corn from Changing Woman and her sister: said First Man. Monster Slayer is the elder twin, known as Naynzgan in Din, and Born of Water is the younger twin, known as Tobadzschni in Din. (3-9) of the Instructor's Guide. God, the yellow corn giving birth to another deity.' The former is distinguished by adding an "i" to the end, making the category k'e' terms. (Reichard 1950: 29) Family and friends and wise mentors must lead any warrior down the good path toward victory. 3 In Zolbrod's version, White Shell Woman and Changing Woman are sisters; some versions call her White Shell Woman instead of Changing Woman, other sources acknowledge that they are different names for the same deity. 6 For a longer discussion of hogans, please see page Dine children address their father as an in-law, or shaadaani. her hands and then) on the white shell, the turquoise, Navajo Religion. By tracing the Kinaald, the Navajo wedding ceremony, and the birth of a new baby, a larger picture will emerge of exactly what shim in Navajo implies. The Book of the Navajo. When they passed all his grueling tests, with Nilch'i the Wind's aid, he was surprised and proud, and gave them gifts to help overcome the monsters (Zolbrod 1984: 212). Tsaile: Navajo Community College 6 For a longer discussion of hogans, please see page A few steps remain after this, but most Dine consider the ceremony complete after the alkaan is distributed. Be still." (!) The Main Stalk: A Synthesis of Navajo Philosophy. 1 University of New Mexico,Albuquerque, NM 87131, The University of New Mexico, Albuquerque, NM 87131, (505) 277-0111AccessibilityContact UNMLegalComments Now on the top of Gobernador Knob, I am here. It too is addressed "shim," and considered to be a protector. were to be (future) sheep. It is after this that the Sun declares the scope of Changing Woman's power: "Whiteshell woman will attend to her children and provide their food. Around the time of the h-zh--j', the child is given a secret, or "war," name by his or her parents which is considered the child's property and is seldom used even by the child's family (24). A01 The Blessing Way (01-07) p. 45 When Changing Woman placed an ear of Mankind. Purity and Danger. There are two types of hogans: a female hogan with a round top, used for living and ceremonies, and a male hogan with a forked top, which is used for a sweat house (Beck 1992: 287). announced in the Following Twelve Word Song: In earlier days, clans also provided social control, but Kluckhohn and Leighton report that this has changed with the imposition of Anglo "law and order" (112). Kluckhohn and Leighton report that there are "exceedingly few violations of these prohibitions," for "Navahos treat incest of this sort and witchcraft as the most repulsive of crimes" (1946:112). (1984:30) http://navajopeople.org/blog/navajo- One myth of Changing Woman's infancy insists that she was fed corn pollen to have the "power of regeneration" (17). NCC Press. Pragmatic Implications: Yellow corn is associated with females, a fact which is demonstrated in several ceremonies. Just as Navajo refer to Changing Woman as She is at the top of the Dine pantheon as the deity most likely to help individuals in need. 6 For a longer discussion of hogans, please see page Corn is, first of all, diyinii Corn is, of course, Hogans are characterized by a rich tradition of symbolism. (our father). Locke, Raymond Friday, 1992. Navajo Religion. In some myths, Changing Woman is said to be born of the bundle (Farella 1984: 87). By tracing the Kinaald, the Navajo wedding ceremony, and the birth of a new baby, a larger picture will emerge of exactly what shim in Navajo implies. Navajo Kinship and Marriage. Therefore, the soil in the bundle, wet with dew, gives the bundle fecundity. in Witherspoon 1975: 17).7 As stated before, Changing Woman is the first and model mother. rest periodically on mountain tops, which figure Witherspoon, Gary, 1975. 4 Other sources report that Changing Woman only made four original clans. When they passed all his grueling tests, with Nilch'i the Wind's aid, he was surprised and proud, and gave them gifts to help overcome the monsters (Zolbrod 1984: 212). Right on the fabric spread I am here. 7 Please see Witherspoon's chart on color in Appendix A. Princeton UP. At the metaphysical level, Changing Woman is the alleged product of the union between Sa'ah Naaghaii (First Boy) who represents thought, and Bik'eh H-zh- (First Girl) who represents speech (Witherspoon 1977: 17). University of New Mexico Press. However, livestock is always privately owned, and until recently, there was no concept of joint ownership at all between wife and husband (17-18). The Navajo. has the dignity of great simplicity. Nez Dennetdale, Jennifer A retrospective analysis- of my subject, of my pedagogy, and of myself- has led me to reconsider what happens, and what 1 want to happen, when I teach Native American literatures in the fast-paced sophomore survey. The Kinaald, or girl's puberty ceremony, is performed when a girl experiences her first menstruation, and culminates in a second gathering after her second period.5 Mythically, the Kinaald is modeled after Changing Woman's own puberty rite, which has been already described. God, the yellow corn giving birth to another deity.' In fact, they reflect Dine kinship and social relationships (92). (1975: 33). Language and Art in the Navajo Universe. The hogan has its creation in Navajo Mythology, when First Man creates it upon emergence into this world. The Blessingway ceremony performed after the child's birth is also performed on several other occasions, such as the departure or return of family members after leaving the reservation for an extended amount of time, during a girl's Kinaald and a woman's wedding (Kluckhohn 1946: 212). University of Arizona Press. One of the most important occurrences is when both the bride and groom eat corn mush (or meal) from the wedding basket, thereby signifying that they are joined together. are returned to diyinni in the form of offerings. Clans regulate marriage; no two individuals who share the same "matrilineal descent identity" should marry. These three scholars further assert that corn pollen, which is also yellow, is the "element which brings peace and plenty, long life, and security" (17). As such, it is used to animate all "natural phenomena," such as the seasons and the rain (80). While on one hand it similarly widens the circle of a Dine's obligations, that individual will be able to call upon the same relatives when needed. Basic Books. These mountains are "today the immediate source of life and breath on the earth's surface. Therefore, sheep who are not yet slaughtered represent the potential for further reinforcement of the group. Woman and her Blessingway gave it to us. After she is dressed, older females at the ceremony give her a vigorous massage, which is called "molding" the girl. on them "will be called amniotic fluid,"but Corn is, first of all, diyinii Corn is, of course, abalone, and jet (jewels) while they followed her The Kinaald puts the Navajo girl on the path to adulthood, which culminates in the wedding ceremony. identification with Changing Woman, as most dramatically For more information, consult Witherspoon 1975:40. "It is not just a remembrance or reenactment of mythical time, nor is the singer just 'identifying' with the gods. University of Michigan Press. Washington: Smithsonian Institution Washington. The mountain soil bundle, also referred to as the "sacred medicine bundle," shares symbolic connotations with Changing Woman. In contemporary life, hogans are usually used for ceremonies, and the Navajo living space is in a house or trailer close by. Witherspoon asserts that "the sheep herd is a symbol of the life, wealth, vitality, and integration of the subsistence residential unit" (1975:87). Witherspoon says, "at best, a father is a helpful friend, a good teacher, and a strong disciplinarian; at worst, he is a potential enemy, an undependable friend, or an unreliable ally" (1975: 34). From this the soil soaked spot herbs grew which Metaphorically, the qualities of nurturing and fertility are applicable to several other areas of Navajo culture, which are all called shim in Navajo (Witherspoon 1977: 91). The language describing the bundle mirrors that describing Changing Woman; both make reproduction possible in a structured way. None of these variations seems to influence the real substance of the story dramatically. The latter term can be further divided into the Dine, the Navajo, and the ana'', or non-Navajos. After the bundle is retrieved from the watery world, First Man reveals the items to the other diyinii: "When he opened it to show them there was a perfectly kernelled white shell corn ear, a perfectly kernelled turquoise ear of corn, a perfectly kernelled abalone ear of corn, and a perfectly kernelled jet ear of corn" (Wyman qtd. greatly in creation. Changing Woman bears the children of the Sun, Jhonaa', after he shines his rays on her. 6 For a longer discussion of hogans, please see page Levi-Strauss, Claude, 1966. Changing Woman is considered to have made the first sheep: Pragmatic Implications: Kluckhohn, Clyde and Dorothea Leighton, 1974. Witherspoon, Gary, 1977. Works Cited: Therefore, the Sun originally tried to deny and denounce his children, but after they made him proud by withstanding his inhuman trials, he gave them assistance. Instead, Changing Woman and Her Sisters: Stories of Goddesses From Around the World celebrates lesser-known goddesses from cultures all over the world, including the Navajo people, the Inuit people, the Mayans, ancient China, Japan, Sumer (modern-day Iraq), India and more! on them "will be called amniotic fluid,"but Therefore, the Sun originally tried to deny and denounce his children, but after they made him proud by withstanding his inhuman trials, he gave them assistance. the essential domestic plant; there is no wild form. Once the girl finds a suitable mate, then his family gives her family gifts of jewelry, livestock, or other goods (Locke 1976:22). One myth of Changing Woman's infancy insists that she was fed corn pollen to have the "power of regeneration" (17). Kluckhohn and Leighton report that there are "exceedingly few violations of these prohibitions," for "Navahos treat incest of this sort and witchcraft as the most repulsive of crimes" (1946:112). with it away from themThe water which she sprinkled There are over sixty clans today (Kluckhohn 1946: 111). Works Cited: There are Structural Anthropology. the essential domestic plant; there is no wild form. As stated before, Changing Woman is the first and model mother. by which they had life in them, which regulated the K'e terms, referring to "forms of social harmony and order that are based upon affective action," are used in Dine society to address everyone (88). The Twins in the story are a pair of. In the Dine creation story, Changing Woman, from the moment of her birth to her retirement to the Sun's house in the West, is equated with a benevolent fertility integral to the continuation of Dine culture. Basic Books. (1984:30) One of the most important occurrences is when both the bride and groom eat corn mush (or meal) from the wedding basket, thereby signifying that they are joined together. Throughout this paper, Dine will refer to the Navajo people, and Diyin Dine to the Holy People. Right on the white shell spread I am here. Mythically, Sun is said to be corn's father and Lightning its mother (Reichard 1950: 27). First Man's bundle is also said to contain soil from each of the four sacred mountains ringing the reservation. Here Changing Woman grew lonely and created the Navajo People from skin rubbed off various parts of her body. Locke, Raymond Friday, 1992. Clans also define the larger circle of an individual's relatives, which is necessary for identifying responsibility in ceremonial cooperation (Kluckhohn 1946: 112). The Main Stalk: A Synthesis of Navajo Philosophy. One myth of Changing Woman's infancy insists that she was fed corn pollen to have the "power of regeneration" (17). and corn pollen are also the food of diyinni, and these This way she could relax as she observed the sun make its path across the sky. This skin developed into two adult males and two females, from whom descended the clan Honghahnii, meaning He Walks Around One Clan. of blessings, like the magic bundle of First Man. For four days, the mountain Ch'ool'i'i was covered with a dark cloud that slowly descended down its base. Haile provides one myth in which First Man is dismayed at his forgetfulness when he leaves his medicine in a lower world: Here, fertility comes from the union of yellow corn and white corn, an idea which is mirrored in the Dine wedding ceremony. Therefore, the Sun originally tried to deny and denounce his children, but after they made him proud by withstanding his inhuman trials, he gave them assistance. The alkaan is baked in a large pit in the ground, into which the helpers pour the batter that the initiate mixes. Her running circuit is clockwise, from east to west, and so is a symbolic "pursuit of the sun" (Lincoln 1981: 20). were to be (future) sheep. Locke, Raymond Friday, 1992. greatly in creation. Corn is, first of all, diyinii Corn is, of course, Mythically, Sun is said to be corn's father and Lightning its mother (Reichard 1950: 27). K'e' terms, or the Dine descent system, contains six large categories: the mother's clan, father's clan, born for mother's clan8, born for father's clan, clan for which mother is born, and the clan for which father is born (95). When Changing Woman placed an ear of (Witherspoon 1975: 18). on the mountain where the fogs meet, 'the corn In the Dine creation story, Changing Woman, from the moment of her birth to her retirement to the Sun's house in the West, is equated with a benevolent fertility integral to the continuation of Dine culture. The alkaan's removal from the pit is symbolic of many things: birth, the growth of vegetation, and the emergence of the Holy People into the present world (Lincoln 1981:32). Changing Woman was irritated and said "your father is a round cactus then. Another major part of the Kinaald involves the girl running toward the east, which she does twice a day for the first day, and three times a day for the next three days. Witherspoon says, "the common interest in, and use of, the sheep herd is thus a major factor in uniting and integrating the attitudes and behavior of the individual members of the unit" (1975: 89). He says that the bundle, which began with First Man before emergence, provides "temporal and spatial continuity for the Navajo" (Farella 1984: 69). Lincoln states about the singing: Now on the top of Gobernador Knob, I am here. Therefore, one may gage the healthiness and wealth of any given unit of Dine by the appearance of their sheep. We went Hogans are characterized by a rich tradition of symbolism. Navajo Kinship and Marriage. Changing Woman created the original clans by rubbing off pieces of her epidermis in a symbolic manner. away without the thing, which had made things firm, Witherspoon does mention, however, that individuals of an economic group he labels "subsistence residential units," will combine their sheep into a communal herd for tending purposes (1975: 72). Metaphorically, Changing Woman is the model mother which all human mothers strive to emulate. Sa'ah naaghaii and bik'eh h-zh- link into vital concepts of inner and outer forms. death forever. Lincoln states that Changing Woman, whose name can be translated to mean "the woman who is transformed time and time again," has a "peculiar life cycle: she grows old and becomes young again with the change of the seasons. away without the thing, which had made things firm, This she rubbed (on white corn, and her sister an ear of yellow corn, Witherspoon comments. Members of subsistence residential units will share any slaughtered sheep with each other, thereby reaffirming their unity as a group and their individual commitment to the group. Once the girl finds a suitable mate, then his family gives her family gifts of jewelry, livestock, or other goods (Locke 1976:22). and corn pollen are also the food of diyinni, and these Furthermore, objects and individuals have proscribed placement within the hogan as well. giving birth, which regulated our progress, with this According to Zolbrod, she made the heads of the original six clans. 5 There is no equivalent for males in Navajo culture. 8 I question Witherspoon here; in all other sources it is "Born to" the mother's clan. 4 Other sources report that Changing Woman only made four original clans. Conclusion: University of Chicago Press. their meanings provide the major conceptual framework Dine bahane'. Witherspoon asserts that there are two levels of kinship: the "primary level," which includes the Mother-Child bond that Changing Woman epitomizes, and the husband-wife bond that Changing Woman and the Sun's relationship defines; and the "secondary level," which is less intense and includes the father-child relationship and the sibling-sibling relationship (19875: 35). greatly in creation. As stated before, Dine refer to both sheep and corn as shim. with it away from themThe water which she sprinkled There are over sixty clans today (Kluckhohn 1946: 111). But the naay' can't be beaten alone. The soil is also the earth's flesh" (Farella 1984: 182). In this section their symbolic implications will be explored in the larger framework of Dine subsistence and economics. The Savage Mind. Volume II. This is "a practice based upon the belief that at the time of initiation a girl's body becomes soft again, as it was at birth, and thus she is susceptible to being literally re-formed by the efforts of those around her" (Lincoln 1981: 20). The Savage Mind. Changing Woman gives birth to the Hero Twins called Monster Slayer and Child of the Waters, who together have many adventures in which they help to rid the world of much evil. Traditionally, the child is placed in a cradleboard such as the one First Man placed Monster Slayer in upon his birth. 7 Please see Witherspoon's chart on color in Appendix A. in Farella 1984: 83). The mountain soil bundle, also referred to as the "sacred medicine bundle," shares symbolic connotations with Changing Woman. with prayers and songs the next day, an all-night A07 The Dark Wind (04-06) p. 186, A08 The Ghostway (05-03) p. 30 This reveals that she is beyond the sphere of maternal influence, and permeates disparate realms of the Dine culture. giving birth, which regulated our progress, with this without the thing which regulated our lives, by means Therefore, the Sun originally tried to deny and denounce his children, but after they made him proud by withstanding his inhuman trials, he gave them assistance. After the singing, the cake is unearthed and a first piece removed from the east direction. (our father). These three scholars further assert that corn pollen, which is also yellow, is the "element which brings peace and plenty, long life, and security" (17). The alkaan's removal from the pit is symbolic of many things: birth, the growth of vegetation, and the emergence of the Holy People into the present world (Lincoln 1981:32). abalone, and jet (jewels) while they followed her Witherspoon, Gary, 1975. Levi-Strauss, Claude, 1976. The Symbolism of Corn: It can Dine bahane'. K'e terms, referring to "forms of social harmony and order that are based upon affective action," are used in Dine society to address everyone (88). Aronilth, Wilson, 1991. Clans regulate marriage; no two individuals who share the same "matrilineal descent identity" should marry. Therefore, the Sun originally tried to deny and denounce his children, but after they made him proud by withstanding his inhuman trials, he gave them assistance. When Changing Woman placed an ear of University of New Mexico Press. For most of his day, he is coursing in the sky, which is why Changing Woman moves to the West so she can be with him at night. 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