After she is dressed, older females at the ceremony give her a vigorous massage, which is called "molding" the girl. Farella believes that h-zh--j' is even more vital than Kluckhohn and Leighton depict because it creates, not just reiterates. Princeton UP. Changing Woman lived alone. 4th edn. with it away from themThe water which she sprinkled Throughout all these myths, Changing Woman is identified with both creation and protection. Princeton UP. Here "Happiness" and "Long Life" are other names for Sa'ah naaghai and bik'eh h-zh-. 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). Beck, Peggy, and Anna Lee Walters, eds., 1992. The initiate gives everyone a piece, except herself, for she is not allowed to eat any. 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). In the center of my white shell hogan I am here. their meanings provide the major conceptual framework After this, elders instruct the couple about the nuances of married life and everyone partakes in the wedding feast (Locke 1976: 23). Even after this incident, however, the Sun could never really be close to his children. Navajo Kinship and Marriage. on them "will be called amniotic fluid,"but A05 Listening Woman (02-13) p. 218, A01 People of Darkness (03-06) p. 39 The Text's History Mountain Soil Bundle: Dine children address their father as an in-law, or shaadaani. by which they had life in them, which regulated the 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). The Navajo. Witherspoon, Gary, 1977. 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). Witherspoon asserts that "the sheep herd is a symbol of the life, wealth, vitality, and integration of the subsistence residential unit" (1975:87). Farella believes that h-zh--j' is even more vital than Kluckhohn and Leighton depict because it creates, not just reiterates. 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. 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. 7 Please see Witherspoon's chart on color in Appendix A. on them "will be called amniotic fluid,"but University of New Mexico Press. It too is addressed "shim," and considered to be a protector. As stated before, Dine refer to both sheep and corn as shim. rest periodically on mountain tops, which figure After the singing, the cake is unearthed and a first piece removed from the east direction. away without the thing, which had made things firm, with their eyes whenever she moved her hands conceived, the white corn giving birth to Talking Navajo Religion. 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). The Sacred Ways of Knowledge, Sources of Life. University of New Mexico Press. Mankind. The former is distinguished by adding an "i" to the end, making the category k'e' terms. Matthews, Washington. 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). in Farella 1984: 79-80). 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). If the flock is well-fed and cared for, then the social dynamics of the unit will similarly be harmonious and productive. She did this two more times, one rubbing skin from between her breasts, thereby forming what would become known as Hashtl'ishnii, or the Mud Clan. ripening, which regulated the raining, which regulated does this and in return he is fed, but the corn meal The corn's birthing process is similar to that of Changing Woman and Whiteshell Woman delivering Monster Slayer and {Water Child}. Navajo Kinship and Marriage. 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. Witherspoon, Gary, 1977. Purity and Danger. As such, it is used to animate all "natural phenomena," such as the seasons and the rain (80). Hogans are characterized by a rich tradition of symbolism. Witherspoon comments, Foundation of Navajo Culture. (1984:30) Conclusion: Therefore, sheep who are not yet slaughtered represent the potential for further reinforcement of the group. 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." Volume II. The Kinaald puts the Navajo girl on the path to adulthood, which culminates in the wedding ceremony. Furthermore, First Man's "medicine" began in the underworld and provided for the genesis upwards into the different worlds (69). 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. He denied any paternity and put the twins through a rigorous cycle of tests. Write one paragraph on what the Navajo Story "Changing Woman and the Hero Twins" shows about Indian values, way of life and religion. Dine children address their father as an in-law, or shaadaani. It can A01 The Blessing Way (01-07) p. 45 Dine kinship extends far beyond the nuclear family. Earth is My Mother, Sky Is My Father;: Space, Time, and Astronomy in Navajo Sandpainting. Locke, Raymond Friday, 1992. The Savage Mind. Throughout this paper, Dine will refer to the Navajo people, and Diyin Dine to the Holy People. University of Chicago Press. She walked slowly towards them, leaning on her cane. on them "will be called amniotic fluid,"but The rite. Clans regulate marriage; no two individuals who share the same "matrilineal descent identity" should marry. Earth is My Mother, Sky Is My Father;: Space, Time, and Astronomy in Navajo Sandpainting. 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). 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 former is distinguished by adding an "i" to the end, making the category k'e' terms. the essential domestic plant; there is no wild form. The Sun and his associated symbols and 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! Salt Lake City: University of Utah Press, 1995. In contemporary life, hogans are usually used for ceremonies, and the Navajo living space is in a house or trailer close by. Navajo People conceived, the white corn giving birth to Talking Right on the white shell spread I am here. 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). 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. NCC Press. Douglas, Mary, 1966. Zolbrod, Paul G, 1984. The Navajo. white corn, and her sister an ear of yellow 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. of blessings, like the magic bundle of First Man. Earth is My Mother, Sky Is My Father;: Space, Time, and Astronomy in Navajo Sandpainting. Locke, Raymond Friday, 1992. Man, of course, NCC Press. 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. 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. The batter is blessed with cornmeal and covered with husks, "in the center of which the initiand places another corn-husk cross oriented to the cardinal points. (1975: 33). Unless it is cultivated, it cannot survive. 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). The door of a hogan always faces the east, and inhabitants always walk clockwise around the fire which occupies its center. "It is not just a remembrance or reenactment of mythical time, nor is the singer just 'identifying' with the gods. Though the twins are physically strong . (1975: 33). The conception of the deities involved not only corn, but also water (in the fog) and the Sun. Levi-Strauss, Claude, 1966. The epitome of this active reality is Changing Woman, whose qualities described in myth are superimposed in contemporary Navajo life. 2 For a classification of ceremonies, consult Reichard 1950: 314-337. Her running circuit is clockwise, from east to west, and so is a symbolic "pursuit of the sun" (Lincoln 1981: 20). The Main Stalk: A Synthesis of Navajo Philosophy. (Farella 1984: 90) 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). in Witherspoon 1975: 17).7 University Libraries, MSC05 3020 lifeHe speaks of it as "our mother" because Changing 7 Please see Witherspoon's chart on color in Appendix A. 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). 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). As stated before, Changing Woman is the first and model mother. One myth, which Stevenson recorded, places Talking God and another deity as created by corn from Changing Woman and her sister: 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). The young boys undertake the dangerous journey to meet their father, Sun Bearer, and prove themselves as his sons. in Farella 1984: 83). Witherspoon quotes Wyman's assessment of the bundle's importance: After this, elders instruct the couple about the nuances of married life and everyone partakes in the wedding feast (Locke 1976: 23). The soil is also the earth's flesh" (Farella 1984: 182). After the singing, the cake is unearthed and a first piece removed from the east direction. The twins asked Changing Woman who their father was and when they were told they had no father the twins refused to believe her. From this the soil soaked spot herbs grew which Volume II. First Man's bundle is also said to contain soil from each of the four sacred mountains ringing the reservation. University of Chicago Press. NCC Press. 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). Foundation of Navajo Culture. Right at the end of the rainbow I am here. 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. A few steps remain after this, but most Dine consider the ceremony complete after the alkaan is distributed. He denied any paternity and put the twins through a rigorous cycle of tests. In some myths, Changing Woman is said to be born of the bundle (Farella 1984: 87). (1975: 33). of which the earth, the sky were setting firm. University of New Mexico Press. 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). 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). Structural Anthropology. Right on the fabric spread I am here. Levi-Strauss, Claude, 1966. Zolbrod, Paul G, 1984. Every mother takes as her model Changing Woman and tries to treat her child as Changing Woman treated Monster Slayer. The man owns what his family gives him, and what he had saved for himself. 2 For a classification of ceremonies, consult Reichard 1950: 314-337. by which they had life in them, which regulated the 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. Return to The Sacred Mountains as a Hogan greatly in creation. 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). Locke, Raymond Friday, 1992. 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). This skin developed into two adult males and two females, from whom descended the clan Honghahnii, meaning He Walks Around One Clan. 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. 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. Pragmatic Implications: 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). Right at the end of the rainbow I am here. 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). 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). 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). Each tale begins with the goddesses name, place of origin, and . 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 hogan has its creation in Navajo Mythology, when First Man creates it upon emergence into this world. 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). The unit's main functions are to "provide its members with a place of residence and a source of subsistence" (72). The man owns what his family gives him, and what he had saved for himself. of which the earth, the sky were setting firm. But they did set her to sighing. and corn pollen are also the food of diyinni, and these There are for the Navajo definition of fatherhood. 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. a few songs one night, a ritual bath in yucca suds The guests and betrothed sit in prescribed places in the hogan, and a number of rituals are performed. Hogans are characterized by a rich tradition of symbolism. After she is dressed, older females at the ceremony give her a vigorous massage, which is called "molding" the girl. Furthermore, objects and individuals have proscribed placement within the hogan as well. 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). 10. The latter term can be further divided into the Dine, the Navajo, and the ana'', or non-Navajos. Unless it is cultivated, it cannot survive. He denied any paternity and put the twins through a rigorous cycle of tests. Every mother takes as her model Changing Woman and tries to treat her child as Changing Woman treated Monster Slayer. The Main Stalk: A Synthesis of Navajo Philosophy. Beck, Peggy, and Anna Lee Walters, eds., 1992. Volume II. When Changing Woman placed an ear of 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. Be still." (!) Earth is My Mother, Sky Is My Father;: Space, Time, and Astronomy in Navajo Sandpainting. Cornmeal and pollen are prominently Shortly after the couple has their first child, they hold a Blessingway, or h-zh--j', for the child (Locke 1976: 23). Changing Woman created the original clans by rubbing off pieces of her epidermis in a symbolic manner. (Haile qtd. Cornmeal and pollen are prominently This she rubbed (on (Reichard 1950:93, 128, 137). 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). Which occupies its center rain ( 80 ) faces the east direction well-fed and cared for then! 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