Furthermore, First Man's "medicine" began in the underworld and provided for the genesis upwards into the different worlds (69). She took the twins to the house of their grandmother, as instructed. of which the earth, the sky were setting firm. Volume II. None of these variations seems to influence the real substance of the story dramatically. A01 The Blessing Way (01-07) p. 26 10. away without the thing, which had made things firm, After she created all of these people, she took them with her to live in the West.4. 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. 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 essential domestic plant; there is no wild form. This she rubbed (on 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). Sun's presence is implied, since he is believed to He says that the bundle, which began with First Man before emergence, provides "temporal and spatial continuity for the Navajo" (Farella 1984: 69). the amniotic fluidsoaked into the soil right there. Levi-Strauss, Claude, 1966. How shall it be?" The Navajo. in Witherspoon 1975: 17).7 In some stories she has a sister, White Shell Woman (Yoolgai asdz), who symbolizes the rain clouds. Structural Anthropology. Just as Navajo refer to Changing Woman as Mythically, Sun is said to be corn's father and Lightning its mother (Reichard 1950: 27). Griffin-Pierce, Trudy, 1992. 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. Right at the end of the rainbow I am here. The Main Stalk: A Synthesis of Navajo Philosophy. Witherspoon, Gary, 1977. 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. Princeton UP. After dancing on the tops of these mountains, she sits down and rubs an "outer layer of skin from under her left arm with her right hand" (Zolbrod 1984: 313). 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). 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. 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). John Farella asserts that the sacred bundle is more than just a provider of luxuries. Navajo Kinship and Marriage. conceived, the white corn giving birth to Talking The same language used to characterize her is used to describe other relationships and objects as well, such as the sacred mountain bundle. This is significant because without Changing Woman the human race would have ended here, as the adults were past child bearing age and the children related by blood. Changing Woman lived alone. "This is really too bad my children. on them "will be called amniotic fluid,"but This makes sense when considered as an offspring of the initiate as Changing Woman (32). The initiate gives everyone a piece, except herself, for she is not allowed to eat any. greatly in creation. on them "will be called amniotic fluid,"but The young boys undertake the dangerous journey to meet their father, Sun Bearer, and prove themselves as his sons. She is also the benevolent being who creates the first Navajo of the four original clans and corn and is therefore known for bringing fertility and regeneration into the world. 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). Douglas, Mary, 1966. The Main Stalk: A Synthesis of Navajo Philosophy. Beck, Peggy, and Anna Lee Walters, eds., 1992. Throughout this paper, Dine will refer to the Navajo people, and Diyin Dine to the Holy People. Unless it is cultivated, it cannot survive. Haile provides one myth in which First Man is dismayed at his forgetfulness when he leaves his medicine in a lower world: The door of a hogan always faces the east, and inhabitants always walk clockwise around the fire which occupies its center. Right on the fabric spread I am here. 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). As stated before, Dine refer to both sheep and corn as shim. 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. the amniotic fluidsoaked into the soil right there. 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 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). produce things, the comforts of life, absence of worry, (Farella 1984: 90) 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). John Farella asserts that the sacred bundle is more than just a provider of luxuries. Foundation of Navajo Culture. giving birth, which regulated our progress, with this 7 Please see Witherspoon's chart on color in Appendix A. Witherspoon asserts that "the sheep herd is a symbol of the life, wealth, vitality, and integration of the subsistence residential unit" (1975:87). as a declining old woman. One myth of Changing Woman's infancy insists that she was fed corn pollen to have the "power of regeneration" (17). He denied any paternity and put the twins through a rigorous cycle of tests. 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. 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. The same language used to characterize her is used to describe other relationships and objects as well, such as the sacred mountain bundle. The Savage Mind. 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). Here, fertility comes from the union of yellow corn and white corn, an idea which is mirrored in the Dine wedding ceremony. abalone, and jet (jewels) while they followed her (Reichard 1950: 29) It can The conception of the deities involved not only corn, but also water (in the fog) and the Sun. Zolbrod, Paul G, 1984. The epitome of this active reality is Changing Woman, whose qualities described in myth are superimposed in contemporary Navajo life. The guests and betrothed sit in prescribed places in the hogan, and a number of rituals are performed. The Main Stalk: A Synthesis of Navajo Philosophy. Aronilth, Wilson, 1991. 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). John Farella asserts that the sacred bundle is more than just a provider of luxuries. Zolbrod, Paul G, 1984. Right on the white shell spread I am here. 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. (1981: 24). The former is distinguished by adding an "i" to the end, making the category k'e' terms. The symbolism of the color yellow has been studied by Newcomb, Fisher and Wheelwright, who assert that yellow is "the color of the female wind and of the ripened harvest and the soft autumnal rain" (qtd. For more information, consult Witherspoon 1975:40. on them "will be called amniotic fluid,"but There are over sixty clans today (Kluckhohn 1946: 111). University of New Mexico Press. The making of a hero always begins with a miraculous conception. (Witherspoon 1975: 18). Witherspoon, Gary, 1975. Her running circuit is clockwise, from east to west, and so is a symbolic "pursuit of the sun" (Lincoln 1981: 20). Changing Woman is considered to have made the first sheep: Sheep are the most important livestock to the Navajo, in terms of raising and consuming. Combining their sheep into one herd is the "most important cooperative enterprise of the unit" (72). It is important to remember that no one is forced to include his or her sheep in the flock--it is done on an independent voluntary basis, which reinforces the significance of the inclusion. 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). Reichard, Gladys A, 1950. Farella asserts the following about corn's importance: The former is distinguished by adding an "i" to the end, making the category k'e' terms. In contemporary life, hogans are usually used for ceremonies, and the Navajo living space is in a house or trailer close by. In Heath Anthology of American Literature, ed. Levi-Strauss, Claude, 1966. Mythically, Sun is said to be corn's father and Lightning its mother (Reichard 1950: 27). Changing Woman also caused the abduction of the two children of Rock Crystal Talking God. 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). of which the earth, the sky were setting firm. 2 For a classification of ceremonies, consult Reichard 1950: 314-337. According to Zolbrod, she made the heads of the original six clans. Witherspoon, Gary, 1977. The mountain soil bundle, also referred to as the "sacred medicine bundle," shares symbolic connotations with Changing Woman. The hogan has its creation in Navajo Mythology, when First Man creates it upon emergence into this world. (1975: 33). They bring good luck because they are like the Hero Twins born to Changing Woman. 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. ripening, which regulated the raining, which regulated singing that night. University of Arizona Press. It is a repetition of the act [of creation] itself" (1984: 76). 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). 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. without the thing which regulated our lives, by means 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). If the flock is well-fed and cared for, then the social dynamics of the unit will similarly be harmonious and productive. 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). They are caused by a woman having intercourse with two men. The traditional Navajo dwelling is called a hogan, which means "home" (Beck 1992: 284). Navajo Religion. The Changing Woman/Hero Twins myth begins with the birth of Changing Woman from a plant that grows on a hillside. (Reichard 1950: 29) How shall it be?" Traditionally, the child is placed in a cradleboard such as the one First Man placed Monster Slayer in upon his birth. The Book of the Navajo. Right on the fabric spread I am here. The former is distinguished by adding an "i" to the end, making the category k'e' terms. The Symbolism of Corn: Dine bahane'. 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). Purity and Danger. We went 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. Volume II. 2 For a classification of ceremonies, consult Reichard 1950: 314-337. For a century or more, people in the Mimbres region embraced this new religion focused on the Hero . Purity and Danger. Conclusion: 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). NCC Press. The latter term can be further divided into the Dine, the Navajo, and the ana'', or non-Navajos. Write one paragraph on what the Navajo Story "Changing Woman and the Hero Twins" shows about Indian values, way of life and religion. The fourth day is devoted to singing sacred Blessingway and "free" songs. In Dine culture, sharing food is a symbol of solidarity between relations and friends (Witherspoon 1975: 88). There are over sixty clans today (Kluckhohn 1946: 111). Man, of course, Kluckhohn, Clyde and Dorothea Leighton, 1974. accumulation of property, insuring a long and happy The Sacred Ways of Knowledge, Sources of Life. She is at the top of the Dine pantheon as the deity most likely to help individuals in need. on them "will be called amniotic fluid,"but Volume II. The Twins in the story are a pair of. He denied any paternity and put the twins through a rigorous cycle of tests. Reichard, Gladys A, 1950. Therefore, sheep who are not yet slaughtered represent the potential for further reinforcement of the group. The symbolism of the color yellow has been studied by Newcomb, Fisher and Wheelwright, who assert that yellow is "the color of the female wind and of the ripened harvest and the soft autumnal rain" (qtd. A last piece remains in the pit as a sacrifice to the earth (Lincoln 1981: 24). Contained in the bundle are objects of value on the Earth's surface. 7 Please see Witherspoon's chart on color in Appendix A. does this and in return he is fed, but the corn meal She will be in charge of vegetation everywhere for the benefit of Earth people" (Reichard 1950: 407). 6 For a longer discussion of hogans, please see page 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). Volume II. Traditionally, the child is placed in a cradleboard such as the one First Man placed Monster Slayer in upon his birth. 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). Witherspoon asserts that "the sheep herd is a symbol of the life, wealth, vitality, and integration of the subsistence residential unit" (1975:87). 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. Furthermore, objects and individuals have proscribed placement within the hogan as well. This solidarity is formed from the mother's role as provider and sustainer for her child. with it away from themThe water which she sprinkled What are trickster and Transformer tales? Shortly after the couple has their first child, they hold a Blessingway, or h-zh--j', for the child (Locke 1976: 23). Monster Slayer. Witherspoon, Gary, 1975. Princeton UP. (Witherspoon 1975: 18). Metaphorically, Changing Woman is the model mother which all human mothers strive to emulate. Zolbrod, Paul G, 1984. The Savage Mind. 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. A05 Listening Woman (02-13) p. 218, A01 People of Darkness (03-06) p. 39 The initiate gives everyone a piece, except herself, for she is not allowed to eat any. 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). If the Sun establishes the "standard" for paternity, it is one of primary disassociation and repeated distancing from his children. Return Home. 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). 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). 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). Clans also define the larger circle of an individual's relatives, which is necessary for identifying responsibility in ceremonial cooperation (Kluckhohn 1946: 112). were to be (future) sheep. If the flock is well-fed and cared for, then the social dynamics of the unit will similarly be harmonious and productive. The alkaan is baked in a large pit in the ground, into which the helpers pour the batter that the initiate mixes. 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). Dine kinship extends far beyond the nuclear family. The Book of the Navajo. Sheep are the most important livestock to the Navajo, in terms of raising and consuming. Clans regulate marriage; no two individuals who share the same "matrilineal descent identity" should marry. and corn pollen are also the food of diyinni, and these 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). 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). Douglas, Mary, 1966. One myth, which Stevenson recorded, places Talking God and another deity as created by corn from Changing Woman and her sister: In Dine culture, sharing food is a symbol of solidarity between relations and friends (Witherspoon 1975: 88). Clans also define the larger circle of an individual's relatives, which is necessary for identifying responsibility in ceremonial cooperation (Kluckhohn 1946: 112). does this and in return he is fed, but the corn meal Mythically, Sun is said to be corn's father and Lightning its mother (Reichard 1950: 27). 7 Please see Witherspoon's chart on color in Appendix A. on buckskin spread on the ground. NCC Press. 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). 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. 7 Please see Witherspoon's chart on color in Appendix A. Dine kinship extends far beyond the nuclear family. The same language used to characterize her is used to describe other relationships and objects as well, such as the sacred mountain bundle. 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