NCC Press. Navajo Kinship and Marriage. The Savage Mind. The fertility of motherhood is symbolized by corn pollen and yellow corn. Routledge Books. (1981: 24) Dine kinship extends far beyond the nuclear family. Beck, Peggy, and Anna Lee Walters, eds., 1992. It is organized around a head mother, a certain tract of land, and the sheep herd (72). the essential domestic plant; there is no wild form. Furthermore, First Man's "medicine" began in the underworld and provided for the genesis upwards into the different worlds (69). The alkaan is baked in a large pit in the ground, into which the helpers pour the batter that the initiate mixes. Aronilth, Wilson, 1991. (our father). 6 For a longer discussion of hogans, please see page 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. 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). 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). 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). Mountain Soil Bundle: Witherspoon asserts that "the sheep herd is a symbol of the life, wealth, vitality, and integration of the subsistence residential unit" (1975:87). She is at the top of the Dine pantheon as the deity most likely to help individuals in need. conceived, the white corn giving birth to Talking greatly in creation. NCC Press. 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). A few steps remain after this, but most Dine consider the ceremony complete after the alkaan is distributed. Cornmeal and pollen are prominently Locke, Raymond Friday, 1992. The alkaan is highly symbolic. The Hero Twins, Born of Water and Monster Slayer, are the twin sons of Changing Woman and were born to rid the earth of the monsters who were killing the Din, or the Navajo people. What now? The Sun and his associated symbols and 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). (1981: 24) Navajos do not seek individuality or independence from social ties, but rather "seek to relate themselves to others in their world, and seek to join in the vast system of interdependence that characterizes the social harmony and order of their world" (89). Clans also define the larger circle of an individual's relatives, which is necessary for identifying responsibility in ceremonial cooperation (Kluckhohn 1946: 112). Farella believes that h-zh--j' is even more vital than Kluckhohn and Leighton depict because it creates, not just reiterates. Reichard, Gladys A, 1950. 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). 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 Sacred Ways of Knowledge, Sources of Life. How shall it be?" Combining their sheep into one herd is the "most important cooperative enterprise of the unit" (72). Woman and her Blessingway gave it to us. According to Zolbrod, she made the heads of the original six clans. ripening, which regulated the raining, which regulated Sun's presence is implied, since he is believed to Return to The Sacred Mountains as a Hogan With his brother, Xbalanque, he rids the pre-human world of all manner of villainous gods, including Seven Macaw, Zipacna, One read analysis of Hunahpu. Analysis: A few steps remain after this, but most Dine consider the ceremony complete after the alkaan is distributed. Changing Woman and the Hero Twins after the Emergence of the People (Navajo) (c. 1600) Iktomi and the Dancing Duck (c. 1600) Iroquois or Confederacy of the five Nations (Iroquois) (c. 1600) Raven Makes a Girl Sick and Then Cures Her (Tsimshian) (c. 1600) Talk Concerning the First Beginning (Zuni) (c. 1600) The Bungling Host (Hitchiti) (c. 1600) The Sacred Ways of Knowledge, Sources of Life. Farella, John R., 1984. The Navajo. 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). To an individual it is his "medicine," the source 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). After Monster Slayer meets his father the Sun, and eventually rids the world of monsters with his help, the Sun asks Changing Woman to move to a special house in the West with him. I am here, I am White Shell Woman, I am here. Dine bahane'. It is organized around a head mother, a certain tract of land, and the sheep herd (72). (Reichard 1950: 29) Monster Slayer is the elder twin, known as Naynzgan in Din, and Born of Water is the younger twin, known as Tobadzschni in Din. Furthermore, objects and individuals have proscribed placement within the hogan as well. 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). Witherspoon comments, 8 I question Witherspoon here; in all other sources it is "Born to" the mother's clan. As stated before, Dine refer to both sheep and corn as shim. The Navajo. 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 fertility of motherhood is symbolized by corn pollen and yellow corn. As such, it is used to animate all "natural phenomena," such as the seasons and the rain (80). Pp. NCC Press. A01 The Blessing Way (01-07) p. 84, A05 Listening Woman (02-13) p. 77 Navajos do not seek individuality or independence from social ties, but rather "seek to relate themselves to others in their world, and seek to join in the vast system of interdependence that characterizes the social harmony and order of their world" (89). Volume II. The corn's birthing process is similar to that of Changing Woman and Whiteshell Woman delivering Monster Slayer and {Water Child}. Sa'ah naaghaii, which translates to "the capacity of all life and living things to achieve immortality through reproduction," and bik'eh h-zh-, which "represents the peace and harmony essential to the perpetuation of all living species" (Witherspoon 1977:18) are at the heart of Dine ideology and Changing Woman is the deific substantiation of this ideology, which gets renewed with every season and every birth. NCC Press. Levi-Strauss, Claude, 1976. Right on the fabric spread I am here. 2 For a classification of ceremonies, consult Reichard 1950: 314-337. God, the yellow corn giving birth to another deity.' For a century or more, people in the Mimbres region embraced this new religion focused on the Hero . Through an analysis of Changing Woman as described in Paul Zolbrod's version of the Navajo Creation Story, Dine bahane', the symbolic motifs inherent in her mythology can be isolated, identified, and applied to the larger holistic analysis of Changing Woman in 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." Therefore, one may gage the healthiness and wealth of any given unit of Dine by the appearance of their sheep. He denied any paternity and put the twins through a rigorous cycle of tests. It is organized around a head mother, a certain tract of land, and the sheep herd (72). 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). produce things, the comforts of life, absence of worry, Language and Art in the Navajo Universe. in Farella 1984: 79-80). Changing Woman and the Hero Twins. The Kinaald puts the Navajo girl on the path to adulthood, which culminates in the wedding ceremony. 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). 6 For a longer discussion of hogans, please see page 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). The Navajo. Navajo Kinship and Marriage. 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. When the boys were grown, a matter of 12 days, they told their mother that they wanted to visit their father. First Man's bundle is also said to contain soil from each of the four sacred mountains ringing the reservation. used throughout, and drypaintings of these materials and pulverized flower blossoms are sometimes prepared A last piece remains in the pit as a sacrifice to the earth (Lincoln 1981: 24). in Witherspoon 1975: 17).7 Moreover, she is credited with bestowing the Blessingway ceremony, the Kinaald, sheep, and corn upon humanity, thereby protecting not only Dine spiritual health, but basic subsistence as well. University of Michigan Press. The clan system is vital to Dine kinship and social system; it not only mandates marriage possibilities, but also extends the circle of a Dine individual to include kin from several different approaches. Levi-Strauss, Claude, 1966. (our father). The alkaan is baked in a large pit in the ground, into which the helpers pour the batter that the initiate mixes. Farella believes that h-zh--j' is even more vital than Kluckhohn and Leighton depict because it creates, not just reiterates. The twins were on their way, together again. University of Michigan Press. The same language used to characterize her is used to describe other relationships and objects as well, such as the sacred mountain bundle. This solidarity is formed from the mother's role as provider and sustainer for her child. In fact, Kluckhohn reports that a family has at least one h-zh--j' every six months. Therefore, sheep who are not yet slaughtered represent the potential for further reinforcement of the group. University of New Mexico Press. Purity and Danger. white corn, and her sister an ear of yellow corn, 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. lifeHe speaks of it as "our mother" because Changing without the thing which regulated our lives, by means The Navajo. Routledge Books. 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. Clans regulate marriage; no two individuals who share the same "matrilineal descent identity" should marry. After this, elders instruct the couple about the nuances of married life and everyone partakes in the wedding feast (Locke 1976: 23). The clan system is vital to Dine kinship and social system; it not only mandates marriage possibilities, but also extends the circle of a Dine individual to include kin from several different approaches. (Farella 1984: 90) "We have started out Dine kinship extends far beyond the nuclear family. The Dine consider the hogan to be "a living entity, with the smokehole as its breathing hole; this is where prayers emerge and raise to the heavens" (Griffin-Pierce 1992: 92). has the dignity of great simplicity. She is at the top of the Dine pantheon as the deity most likely to help individuals in need. in Farella 1984: 83). 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. Witherspoon, Gary, 1977. 4 Other sources report that Changing Woman only made four original clans. 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). The young woman blinked in surprise. How shall it be?" How shall it be?" Zolbrod, Paul G, 1984. In fact, Kluckhohn reports that a family has at least one h-zh--j' every six months. Levi-Strauss, Claude, 1966. The epitome of this active reality is Changing Woman, whose qualities described in myth are superimposed in contemporary Navajo life. University of Chicago Press. One day she received inspiration to go up on a hill and build a wickiup with four poles, where the first rays of the sun would strike in the morning. Even after this incident, however, the Sun could never really be close to his children. Furthermore, objects and individuals have proscribed placement within the hogan as well. 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). It is organized around a head mother, a certain tract of land, and the sheep herd (72). 2 For a classification of ceremonies, consult Reichard 1950: 314-337. on buckskin spread on the ground. 7 Please see Witherspoon's chart on color in Appendix A. (1981: 24) How shall it be?" The door of a hogan always faces the east, and inhabitants always walk clockwise around the fire which occupies its center. 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). Monster Slayer is the elder twin, known as Naynzgan in Din, and Born of Water is the younger twin, known as Tobadzschni in Din. (1984:30) 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). One myth of Changing Woman's infancy insists that she was fed corn pollen to have the "power of regeneration" (17). The fourth day is devoted to singing sacred Blessingway and "free" songs. Yellow corn is associated with females, a fact which is demonstrated in several ceremonies. Lincoln asserts, "[The cake] contains the sun and earth; male and female; the Holy People, first of all beings; corn, and by extension vegetation; the cardinal points; zenith and nadar" (32). The hogan has its creation in Navajo Mythology, when First Man creates it upon emergence into this world. " Changing Woman and the Hero Twins." [1897] 1998. on them "will be called amniotic fluid,"but 6 For a longer discussion of hogans, please see page mirage and earth rising haze. In this way, she represents the power of life, fertility, and changing seasons. A07 The Dark Wind (04-06) p. 135 , absence of worry, Language and Art in the wedding ceremony and `` free ''.. 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