How shall it be?" 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). Reichard, Gladys A, 1950. Hogans are characterized by a rich tradition of symbolism. Therefore, it performs the same functions as Changing Woman, and is said to be Changing Woman's gift to humanity. for the Navajo definition of fatherhood. Neo does not believe Trinity and thinks that the world he is in is the only world that exists. white corn, and her sister an ear of yellow corn, In the center of my white shell hogan I am here. Witherspoon asserts that Changing Woman is the child of First Boy (Sa'ah Naaghaii) who represents thought, and First Girl (Bik'eh H-zh-), who represents speech (1977: 17). Furthermore, objects and individuals have proscribed placement within the hogan as well. One myth of Changing Woman's infancy insists that she was fed corn pollen to have the "power of regeneration" (17). 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. Metaphorically, Changing Woman is the model mother which all human mothers strive to emulate. 5 There is no equivalent for males in Navajo culture. Even after this incident, however, the Sun could never really be close to his children. If the flock is well-fed and cared for, then the social dynamics of the unit will similarly be harmonious and productive. The same language used to characterize her is used to describe other relationships and objects as well, such as the sacred mountain bundle. Harvard UP. Slim Curly said, "Thereby the earth, when vegetation 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). It has already been mentioned that Dine society is matrilineal; a woman "controls the hogan, built on land that was set aside for her by her family; she owns the children, which belong to her clan, her sheep, the product of her sheep and livestock, her jewelry and all blankets she may weave and the income from the sale of any of her property" (Locke 1976: 17). abalone, and jet (jewels) while they followed her Zolbrod, Paul G, 1984. Witherspoon quotes Wyman's assessment of the bundle's importance: are returned to diyinni in the form of offerings. Clans regulate marriage; no two individuals who share the same "matrilineal descent identity" should marry. H-zho, the state of being in beauty and balance, exists among related things; it is impossible to have h-zh- between "unrelated entities" (Witherspoon 1977: 88). As soon as children are old enough to help out with the herding, they are given sheep of their own to care for. Purity and Danger. 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). with it away from themThe water which she sprinkled Witherspoon, Gary, 1977. Book 2 The Hero Twins appear. their meanings provide the major conceptual framework Then she rubbed the outer layer of skin from under her right arm with her left hand. A06 People of Darkness (03-06) p. 224 on them "will be called amniotic fluid,"but of blessings, like the magic bundle of First Man. Yellow corn is associated with females, a fact which is demonstrated in several ceremonies. 7 Please see Witherspoon's chart on color in Appendix A. Clans also define the larger circle of an individual's relatives, which is necessary for identifying responsibility in ceremonial cooperation (Kluckhohn 1946: 112). Changing Woman was irritated and said "your father is a round cactus then. For more information, consult Witherspoon 1975:40. 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). The Savage Mind. For example, the vital part of the Navajo wedding ceremony consists of the couple eating corn meal together; the white corn meal is male, the yellow is female, and corn pollen sprinkled on both unifies it (Witherspoon 1975: 17). The Courts and Oral Tradition. A06 People of Darkness (03-06) p. 97 This relationship is partially defined by the father's distance from and assistance to his children, considerations manifested first in the Sun's first encounters with his children, the twins. But the naayee' can't be beaten alone. -coyote important. in Farella 1984: 79-80). (Haile qtd. It is organized around a head mother, a certain tract of land, and the sheep herd (72). Mankind. Farella, John R., 1984. Douglas, Mary, 1966. in Farella 1984: 83). The Savage Mind. Clans regulate marriage; no two individuals who share the same "matrilineal descent identity" should marry. In fact, Kluckhohn reports that a family has at least one h-zh--j' every six months. Witherspoon asserts that these terms have two broad definitions: a set of relationships that revolves around the act of giving birth; and a set of behavioral codes defined by "the generous giving of both physical and emotional sustenance" (94). Structural Anthropology. 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). greatly in creation. NCC Press. 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. Works Cited: Changing Woman, after the earth had been made safe for humans, talked long and earnestly with her older son and finally dispatched him to the permanent flint home she and his father had prepared for him. H-zho, the state of being in beauty and balance, exists among related things; it is impossible to have h-zh- between "unrelated entities" (Witherspoon 1977: 88). University Libraries, MSC05 3020 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). The initiate gives everyone a piece, except herself, for she is not allowed to eat any. Right on the fabric spread I am here. We went He points out, however, that the initiate is the one participant in the Kinaald who does not consume the alkaan and experience its "social totality." The majority of the ceremony takes place in the hogan belonging to the girl's family, which through the course of mythically significant chanting comes to symbolize the First Hogan of First Man and First Woman and the guests who attend the ceremony become the Holy People.6 Following this, the initiate is dressed in ceremonial garb resembling that which Changing Woman allegedly wore: a "special sash" and jewelry of turquoise and white shell. Volume II. Douglas, Mary, 1966. The guests and betrothed sit in prescribed places in the hogan, and a number of rituals are performed. Works Cited: Therefore, the Navajo social structure is modeled on this view of the cosmos. 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). Aronilth, Wilson, 1991. The next significant event in Changing Woman's narrative is the myth of her sexual union with the Sun, and her birth to a son named Monster Slayer. The Sacred Ways of Knowledge, Sources of Life. Levi-Strauss, Claude, 1976. When the boys were grown, a matter of 12 days, they told their mother that they wanted to visit their father. You won't find the oft regurgitated Greek goddesses. The Main Stalk: A Synthesis of Navajo Philosophy. NCC Press. Farella believes that h-zh--j' is even more vital than Kluckhohn and Leighton depict because it creates, not just reiterates. According to Zolbrod, she made the heads of the original six clans. Levi-Strauss, Claude, 1966. None of these variations seems to influence the real substance of the story dramatically. Therefore, the Navajo social structure is modeled on this view of the cosmos. Navajo Religion. Dine children address their father as an in-law, or shaadaani. 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). 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). Language and Art in the Navajo Universe. 2 For a classification of ceremonies, consult Reichard 1950: 314-337. Hogans are characterized by a rich tradition of symbolism. her hands and then) on the white shell, the turquoise, 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. Sun's presence is implied, since he is believed to Moist earth is shoveled in to cover the batter, a fire is built up on top and kept going all night to bake the batter fully" (Lincoln 1981: 21). For more information, consult Witherspoon 1975:40. Witherspoon quotes Wyman's assessment of the bundle's importance: John Farella asserts that the sacred bundle is more than just a provider of luxuries. of which the earth, the sky were setting firm. Furthermore, objects and individuals have proscribed placement within the hogan as well. Volume II. 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). Harvard UP. Here, fertility comes from the union of yellow corn and white corn, an idea which is mirrored in the Dine wedding ceremony. Douglas, Mary, 1966. on the mountain where the fogs meet, 'the corn Levi-Strauss, Claude, 1976. 884 American Anthropologist [66, 1964] B. Griffin-Pierce, Trudy, 1992. 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). Witherspoon comments, If the Sun establishes the "standard" for paternity, it is one of primary disassociation and repeated distancing from his children. white corn, and her sister an ear of yellow corn, in Witherspoon 1975: 17).7 Beck, Peggy, and Anna Lee Walters, eds., 1992. In Dine culture, sharing food is a symbol of solidarity between relations and friends (Witherspoon 1975: 88). Douglas, Mary, 1966. NCC Press. I am here, I am White Shell Woman, I am here. In fact, they reflect Dine kinship and social relationships (92). Foundation of Navajo Culture. Reichard records a myth in which Talking God gives corn to Whiteshell Woman and her sister Turquoise woman, saying, "There is no better thing than this in the world, for it is the gift of life." There are 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). 2 For a classification of ceremonies, consult Reichard 1950: 314-337. If the flock is well-fed and cared for, then the social dynamics of the unit will similarly be harmonious and productive. The fertility of motherhood is symbolized by corn pollen and yellow corn. Metaphorically, Changing Woman is the model mother which all human mothers strive to emulate. University of Chicago Press. 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). Throughout this paper, Dine will refer to the Navajo people, and Diyin Dine to the Holy People. He denied any paternity and put the twins through a rigorous cycle of tests. The latter term can be further divided into the Dine, the Navajo, and the ana'', or non-Navajos. Witherspoon asserts that these terms have two broad definitions: a set of relationships that revolves around the act of giving birth; and a set of behavioral codes defined by "the generous giving of both physical and emotional sustenance" (94). University of New Mexico Press. Lincoln states about the singing: In some myths, Changing Woman is said to be born of the bundle (Farella 1984: 87). Language and Art in the Navajo Universe. Witherspoon, Gary, 1977. "Painting of a Sandpainting of First Man and First Woman," photograph by Gerald Nailor, 1936, Smithsonian Institution Bureau of American Ethnology Bulletin 163. The Twins in the story are a pair of. Then it is baked in a pit, which is symbolic of a woman's womb (earth=woman). "This is really too bad my children. When Changing Woman placed an ear of The Main Stalk: A Synthesis of Navajo Philosophy. 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. As soon as children are old enough to help out with the herding, they are given sheep of their own to care for. University of New Mexico Press. These are human maternal behavior (including the "coming of age" ritual for pubescent girls called Kinaald), the sacred mountain soil bundle (which ties into larger religious considerations), and the symbolism of sheep herding and the corn field (agriculture and sustenance). 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. "This is really too bad my children. Kluckhohn, Clyde and Dorothea Leighton, 1974. 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 fertility of motherhood is symbolized by corn pollen and yellow corn. University of Chicago Press. When the twins Monster Slayer and Born for Water needed help to say the monsters, they approached the Sun, their father, and asked for his aid. are returned to diyinni in the form of offerings. Woman and her Blessingway gave it to us. 1 University of New Mexico,Albuquerque, NM 87131, The University of New Mexico, Albuquerque, NM 87131, (505) 277-0111AccessibilityContact UNMLegalComments In this section their symbolic implications will be explored in the larger framework of Dine subsistence and economics. This relationship is partially defined by the father's distance from and assistance to his children, considerations manifested first in the Sun's first encounters with his children, the twins. Basic Books. Be still." (!) These are human maternal behavior (including the "coming of age" ritual for pubescent girls called Kinaald), the sacred mountain soil bundle (which ties into larger religious considerations), and the symbolism of sheep herding and the corn field (agriculture and sustenance). In this section their symbolic implications will be explored in the larger framework of Dine subsistence and economics. Conclusion: Griffin-Pierce, Trudy, 1992. Farella, John R., 1984. Witherspoon, Gary, 1977. Therefore, the soil in the bundle, wet with dew, gives the bundle fecundity. In Dine culture, sharing food is a symbol of solidarity between relations and friends (Witherspoon 1975: 88). Right on the white shell spread I am here. Clans regulate marriage; no two individuals who share the same "matrilineal descent identity" should marry. Throughout the singing, the chief goal is the Known as Naynzgan in Din, Monster Slayer is the eldest of the twins born of Changing Woman. 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). 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. Lincoln states about the singing: Clans also define the larger circle of an individual's relatives, which is necessary for identifying responsibility in ceremonial cooperation (Kluckhohn 1946: 112). A05 Listening Woman (02-13) p. 218, A06 People of Darkness (03-06) p. 54 University of Chicago Press. The alkaan is highly symbolic. greatly in creation. He called the earth, The rite. 1). Colorful illustrations show the action as the twins . Conclusion: This relationship is partially defined by the father's distance from and assistance to his children, considerations manifested first in the Sun's first encounters with his children, the twins. The Sun and his associated symbols and Locke, Raymond Friday, 1992. Reichard, Gladys A, 1950. One myth, which Stevenson recorded, places Talking God and another deity as created by corn from Changing Woman and her sister: It can University of Chicago Press. Kluckhohn, Clyde and Dorothea Leighton, 1974. Locke, Raymond Friday, 1992. Metaphorically, Changing Woman is the model mother which all human mothers strive to emulate. Harvard UP. She is associated with sacred items that represent speech and thought, both of which are in a medicine bundle that Changing Woman inherits. , an idea which is symbolic of a Woman 's womb ( earth=woman ) of offerings was. Your father is a symbol of solidarity between relations and friends ( Witherspoon 1975: 88.! 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