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From Wikipedia, the free encyclopedia
The Navajo (Navajo: Diné or Naabeehó) of the
Southwestern United States are the largest federally
recognized tribe of the United States of America with
300,048 enrolled tribal members.[2][1] The Navajo Nation
constitutes an independent governmental body, which
manages the Navajo Indian reservation in the Four Corners
area of the United States. The Navajo language is spoken
throughout the region with most Navajo capable of speaking
English as well.
1 History
1.1 Early History
1.2 New Mexico Territory
1.3 The Long Walk
1.4 Reservation era
2 Culture
2.1 Traditional dwellings
3 Visual Arts
3.1 Silverwork
3.2 Weaving
4 Spirituality
5 In the Media
6 Notable Navajo
6.1 Politicians
6.2 Artists
6.3 Writers
6.4 Performers
Navajo
Diné, Naabeehó
Navajo portraits
Total population
300,048 (2011)[1]
Regions with significant populations
(
United States
Navajo Nation,
Arizona,
New Mexico,
Utah)
Languages
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7 See also
8 Notes
9 References
10 Further reading
11 External links
http://en.wikipedia.org/wiki/Navajo_people
Navajo, English
Religion
Traditional, Christianity, Native American Church,
other
Related ethnic groups
Early History
Apachean (Southern Athabascan) peoples
Until contact with Pueblos
and the Spanish, the Navajo were largely hunters and gatherers. The tribe
adopted crop farming techniques from the Pueblo peoples, growing mainly
corn, beans, and squash. When the Spanish arrived, the Navajo began herding
sheep and goats as a main source of trade and food with meat becoming an
19th Century hogan
essential component of the Navajo diet. Sheep, also became a form of currency
and status symbol among the Navajo based on the overall quantity of herds a
[3] [4] [5]
family maintained.
In addition, the practice of spinning and weaving wool into blankets and clothing
became common and eventually developed into a form of highly valued artistic expression.
The Navajo are speakers of a Na-Dené Southern Athabaskan languages known as Diné bizaad (lit. 'People
speech'). The language comprises two geographic, mutually intelligible dialects. It is closely related to the
Apache language as the Navajo and Apache are believed to have migrated from northwestern Canada and
eastern Alaska, where the majority of Athabaskan speakers reside.[6] It has been suggested that speakers of
various other Athabaskan languages located in Canada can still comprehend the Navajo language despite the
geographic and linguistic derivation of the languages.[7]
Archaeological and historical evidence suggests the Athabaskan ancestors of the Navajo and Apache entered the
Southwest around 1400 CE.[8] The Navajo oral tradition is said to retain references of this migration.[9]
Oral history also indicates a long relationship with Pueblo people[10] and a willingness to adapt Puebloan ideas
and linguistic variance into their culture, as well as long-established trading practices between the groups.
Spanish records from the mid-16th century speak of the Pueblos exchanging maize and woven cotton goods for
bison meat, hides and stone from Athabaskans traveling to the pueblos or living in the vicinity of them. In the
18th century, the Spanish reported the Navajo maintaining large herds of livestock and cultivating large crop
areas.
The Spanish first used the term Apachu de Nabajo in the 1620s to refer to the people in the Chama Valley
region east of the San Juan River and northwest of present-day Santa Fe, New Mexico. By the 1640s, the
Spanish began using the term "Navajo" to refer to the Diné. During the 1670s the Spanish wrote that the Diné
lived in a region known as Dinetah, about sixty miles (100 km) west of the Rio Chama valley region. In the
1780s, the Spanish sent military expeditions against the Navajo in the Mount Taylor and Chuska Mountain
regions of New Mexico.
It is suggested that during the last 1,000 years, Navajos have been in an on-going process of territorial
expansion, redefinition of tribal identity, and developing relationships with other indigenous groups based on
trade and cultural exchange, likely resulting in endemic warfare, (raids) and commerce with the Pueblo,
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Apache, Ute, Comanche and Spanish peoples of the Southwest.[citation needed]
New Mexico Territory
The Navajo came into official contact with the United States of America in 1846,
when General Stephen W. Kearny invaded Santa Fe with 1,600 men during the
Mexican American War. In 1846, following an invitation from a small party of
American soldiers under the command of Captain John Reid who journeyed deep
into Navajo country and contacted him, Narbona and other Navajos negotiated a
treaty of peace with Colonel Alexander Doniphan on November 21, 1846, at Bear
Springs, Ojo del Oso (later the site of Fort Wingate). The treaty was not honored by
many young Navajo raiders who continued to steal livestock from New Mexican
villages and herders.[11] New Mexicans, on their part, together with Utes, continued
to raid Navajo country stealing livestock and taking women and children for sale as
slaves.
In 1849, the military governor of New Mexico, Colonel John Macrae Washington –
accompanied by John S. Calhoun, an Indian agent – led a force of 400 soldiers into
Navajo country, penetrating Canyon de Chelly, and signed a treaty with two Navajo
Chief Manuelito
leaders who presented themselves out as "Head Chief" and "Second Chief." The
treaty acknowledged the jurisdiction of the United States and allowed forts and
trading posts to be built on Navajo land. The United States, on its part, promised "such donations [and] such
other liberal and humane measures, as [it] may deem meet and proper." While en route to this treaty signing,
Narbona, a prominent Navajo peace leader, was killed resulting in hostility between the treaty parties.[12]
During the next ten years, the U.S. established forts on traditional Navajo territory. Military records cite this
development as a precautionary measure to protect citizens and the Navajo from each other. However,
Spanish/Mexican-Navajo pattern of raids and expeditions continued. New Mexican citizen and militia raids
increased rapidly in 1860–61 and became known as Naahondzood, "the fearing time."
In 1861, Brigadier-General James H. Carleton, commander of the Federal District of New Mexico, initiated a
series of military actions against the Navajo. Colonel Kit Carson was ordered by Carleton to conduct an
expedition into Navajo land and gain their surrender. Initially, only a few Navajo surrendered to Carson until he
was joined by a large number of New Mexican militia volunteer citizens who aided in a scorched earth
campaign against the Navajo. Carson and his forces swept through Navajo land, killing Navajos and destroying
any crops, livestock or dwellings they came across. Facing starvation and death, the last group of Navajo
surrendered at Canyon de Chelly and were taken to Fort Defiance for internment on July 20, 1863.[13]
The Long Walk
Beginning in the spring of 1864, around 9,000 Navajo men, women and children were forced to embark on a
trek of over 300 miles (480 km) to Fort Sumner, New Mexico for internment at Bosque Redondo. The
internment at Bosque Redondo was a failure for many reasons as the government failed to provide an adequate
supply of water, wood, provisions, and livestock for 4,000–5,000 people. Large scale crop failure and disease
were also endemic during this time, as well as raids by other tribes and civilians. In addition, a small group of
Mescalero Apaches, long enemies of the Navajo, had been relocated to the area resulting in conflicts. In 1868, a
treaty was negotiated between Navajo leaders and the Federal government allowing the surviving Navajo to
return to a reservation on a portion of their former homeland.
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http://en.wikipedia.org/wiki/Navajo_people
Reservation era
The United States military continued to maintain forts on the Navajo
reservation in the years following the Long Walk. A group of Navajo
known as “Indian Scouts” were employed by the military as civilian police
through 1895. During this period, Chief Manuelito founded the Navajo
Tribal Police, which operated between 1872 and 1875 as an anti-raid task
force working to maintain the peaceful terms of the 1868 Navajo treaty.
By treaty, the Navajo were allowed to leave the reservation for trade with
permission from the military or local Indian Agent. Eventually, the
arrangement lead to a gradual end in Navajo raids as the tribe was able to
increase the size of livestock and crops. In addition, the tribe was able to
increase the size of the Navajo reservation from 3.5 million acres
(14,000 km²) to the 16 million acres (65,000 km²) as it stands today;
however, economic conflicts with non-Navajo continued for many years as
civilians and companies exploited resources assigned to the Navajo. The
US government made leases for livestock grazing, took land for railroad
development, and permitted mining on Navajo land without consultation
with the tribe.
Navajo woman & child, c.
1880-1910
In 1883, Lt. Parker, accompanied by ten enlisted men and two scouts, went
up the San Juan River to separate Navajos and citizens who had encroached on Navajo land. In the same year,
Lt. Lockett, with the aid of 42 enlisted soldiers, was joined by Lt. Holomon at Navajo Springs. Evidently,
citizens of the surname(s) Houck and/or Owens had murdered a Navajo chief's son and 100 armed Navajos
were looking for them.
In 1887, citizens Palmer, Lockhart, and King fabricated a charge of horse stealing and randomly attacked a
home on the reservation. Two Navajo men and all three whites died, but a woman and a child survived. Capt
Kerr (with two Navajo scouts) examined the ground and then met with several hundred Navajo at Houcks Tank.
Rancher Bennett, whose horse was allegedly stolen, pointed out to Kerr that his horses were stolen by the three
whites to catch a horse thief. In the same year, Lt. Scott went to the San Juan River with two scouts and 21
enlisted men. The Navajo believed Lt. Scott was there to drive off the whites who had settled on the reservation
and had fenced off the river from the Navajo. Scott found evidence of many non-Navajo ranches. Only three
were active, and the owners wanted payment for their improvements before leaving. Scott ejected them.
In 1890, a local rancher refused to pay the Navajo a fine of livestock. The Navajos tried to collect it, and whites
in southern Colorado and Utah claimed that 9,000 of the Navajo people were on a warpath. A small military
detachment out of Fort Wingate restored white citizens to order.
In 1913, an Indian agent ordered a Navajo and his three wives to come in, and then arrested them for having a
plural marriage. A small group of Navajo used force to free the women and retreated to Beautiful Mountain
with 30 or 40 sympathizers. They refused to surrender to the agent, and local law enforcement and military
refused the agent's request for an armed engagement. General Scott arrived, and with the help of Henry Chee
Dodge, defused the situation.
In the 1930s, the United States government claimed the Navajo's livestock were overgrazing the land. It killed
more than 80% of the livestock, in what is known as the Navajo Livestock Reduction, and started a permit
system, requiring the Navajo to apply for grazing permits.
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Untitled. Ansel Adams. 1941. Taken
near Canyon de Chelly
http://en.wikipedia.org/wiki/Navajo_people
Some Americans were strongly sympathetic to the Navajo. In 1937,
Mary Cabot Wheelright and Hastiin Klah, an esteemed and influential
Navajo singer, or medicine man, founded The Wheelwright Museum of
the American Indian. It is a repository for sound recordings,
manuscripts, paintings, and sandpainting tapestries of the Navajo people.
It also featured exhibits to express the beauty, dignity, and logic of
Navajo religion. When Klah met Cabot in 1921, he had witnessed
decades of efforts by the US government and missionaries to assimilate
the Navajo people into mainstream society. Children were sent away to
Indian boarding schools, where they were to learn English and practice
Christianity. They were prohibited from using their own languages and
religion. The museum was founded to preserve the religion and
traditions of the Navajo people, which Klah was sure would soon be lost
forever.
In the 1940s, during World War II, the United States denied the Navajo welfare relief because of the Navajos’
communal society.[14] Eventually, in December 1947, the Navajos were provided relief in the post-war period to
relieve the hunger that they had had to endure for many years.[15]
In the 1940s, large quantities of uranium were discovered in Navajo land. From then into the early twenty-first
century, the US allowed mining without sufficient environmental protection for workers, waterways and land.
The Navajo have claimed high rates of death and illness from lung disease and cancer resulting from
environmental contamination. Since the 1970s, legislation has helped to regulate the industry and reduce the
toll, but the government has not offered holistic and comprehensive compensation is yet forthcoming. [16]
The name “Navajo” comes from the late 18th century via the Spanish
(Apaches de) Navajó "(Apaches of) Navajó", which was derived from the
Tewa navahū "fields adjoining a ravine". The Navajo call themselves Diné,
which means "the people".
Traditionally, like other Apacheans, the Navajo were semi-nomadic from
the 16th through the 20th centuries. Their extended kinship groups had
seasonal dwelling areas to accommodate livestock, agriculture and
gathering practices. As part of their traditional economy, Navajo groups
may have formed trading or raiding parties, traveling relatively long
distances.
Dibé (sheep) remain an important
aspect of Navajo culture.
Historically, the structure of the Navajo society is largely a matrilineal system, in which women owned
livestock and land. Once married, a Navajo man would move to live with his bride in her dwelling and among
her mother's people and clan. Daughters (or, if necessary, other female relatives) were traditionally the ones who
received the generational property inheritance. The children are "born to" and belong to the mother's clan, and
are "born for" the father's clan. The mother's eldest brother has a strong role in her children's lives. As adults,
males represent their mother's clan in tribal politics. The clan system is exogamous: people must date and marry
partners outside their own clans, which for this purpose include the clans of their four grandparents.
Traditional dwellings
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Navajo hogan
http://en.wikipedia.org/wiki/Navajo_people
A hogan, the traditional Navajo home, consists of an eight-sided house
made of wood and covered in mud, with the door always facing east to
welcome the sun each morning. The Navajo construct hogans out of
poles and brush covered with earth.[17] Navajos have several types of
hogans for lodging and ceremonial use. Ceremonies, such as healing
ceremonies or the kinaaldá, will take place inside a hogan.[18]
According to Kehoe, this style of housing is distinctive to the Navajo,
and she writes, "even today, a solidly constructed, log walled Hogan is
preferred by many Navajo families." Most Navajo members today live in
apartments and houses in urban areas.[3]
Those who practice the Navajo religion regard the hogan as sacred. The
religious song "The Blessingway" describes the first hogan as being built by Coyote with help from beavers to
be a house for First Man, First Woman, and Talking God. The Beaver People gave Coyote logs and instructions
on how to build the first hogan. Navajos made their hogans in the traditional fashion until the 1900s, when they
started to make them in hexagonal and octagonal shapes. Today they are rarely used as dwellings, but are
maintained primarily for ceremonial purposes.
The Navajo people traditionally hold the four sacred mountains as the boundaries of the homeland they should
never leave: Blanca Peak (Sisnaajiní — Dawn or White Shell Mountain) in Colorado; Mount Taylor (Tsoodził
— Blue Bead or Turquoise Mountain) in New Mexico; the San Francisco Peaks (Dookʼoʼoosłííd — Abalone
Shell Mountain) in Arizona; and Hesperus Mountain (Dibé Nitsaa — Big Mountain Sheep) in Colorado.
Silverwork
Silversmithing is an important art form among Navajo.
Atsidi Sani (ca. 1830–ca. 1918) is considered to be the
first Navajo silversmith. He learned silversmithing
from a Mexican man called Nakai Tsosi ("Thin
Mexican") around 1878 and began teaching other
Navajos how to work with silver.[19] By 1880, Navajo
silversmiths were creating handmade jewelry including
bracelets, tobacco flasks, necklaces and bracers. Later,
they added silver earrings, buckles, bolos, hair
ornaments, pins and squash blossom necklaces for
tribal use, and to sell to tourists as a way to supplement
their income.[20]
19th Century Navajo
jewelry with the popular
concho and dragonfly
designs.
Squash blossom
necklace
The Navajo's hallmark jewelry piece called the "squash
blossom" necklace first appeared in the 1880s. The term "squash blossom" was
apparently attached to the name of the Navajo necklace at an early date, although
its bud-shaped beads are thought to derive from Spanish-Mexican pomegranate
designs.[21] The Navajo silversmiths also borrowed the "naja" (najahe in
Navajo[22] symbol to shape the silver pendant that hangs from the "squash
blossom" necklace.
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Turquoise has been part of jewelry for centuries, but Navajo artists did not use inlay techniques to insert
turquoise into silver designs until the late 19th century.
Weaving
Main article: Navajo weaving
Navajo came to the southwest with their own weaving traditions; however,
they learned to weave cotton on upright looms from Pueblo peoples. The first
Spaniards to visit the region wrote about seeing Navajo blankets. By the 18th
century the Navajo had begun to import Bayeta red yarn to supplement local
black, grey, and white wool, as well as wool dyed with indigo. Using an
upright loom, the Navajo made extremely fine utilitarian blankets that were
collected by Ute and Plains Indians. These Chief's Blankets, so called because
only chiefs or very wealthy individuals could afford them, were characterized
by horizontal stripes and minimal patterning in red. First Phase Chief's
Blankets have only horizontal stripes, Second Phase feature red rectangular
designs, and Third Phase feature red diamonds and partial diamond patterns.
Navajo weaver with sheep
The completion of the railroads dramatically changed Navajo weaving. Cheap
blankets were imported, so Navajo weavers shifted their focus to weaving rugs
for an increasingly non-Native audience. Rail service also brought in
Germantown wool from Philadelphia, commercially dyed wool which greatly expanded the weavers' color
palettes.
Some early European-American settlers moved in and set up trading posts, often buying Navajo rugs by the
pound and selling them back east by the bale. The traders encouraged the locals to weave blankets and rugs into
distinct styles. These included "Two Gray Hills" (predominantly black and white, with traditional patterns);
Teec Nos Pos (colorful, with very extensive patterns); "Ganado" (founded by Don Lorenzo Hubbell[23]),
red-dominated patterns with black and white; "Crystal" (founded by J. B. Moore); oriental and Persian styles
(almost always with natural dyes); "Wide Ruins", "Chinlee", banded geometric patterns; "Klagetoh",
diamond-type patterns; "Red Mesa" and bold diamond patterns.[24] Many of these patterns exhibit a fourfold
symmetry, which is thought to embody traditional ideas about harmony or hózhǫ́.
Navajo spiritual practice is about restoring balance and harmony to a person's life to produce health. One
exception to the concept of healing is the Beauty Way ceremony: the Kinaaldá, or a female puberty ceremony.
Others include the Hooghan Blessing Ceremony and the "Baby's First Laugh Ceremony." Otherwise,
ceremonies are used to heal illnesses, strengthen weakness, and give vitality to the patient. Ceremonies restore
Hózhǫ́, or beauty, harmony, balance, and health.
When suffering from illness or injury, Navajos traditionally seek a certified, credible Hatałii (medicine man) for
healing, before turning to Western medicine (e.g., hospitals). The medicine man will use several methods to
diagnose the patient's ailments. This may include using special tools such as crystal rocks, and abilities such as
hand-trembling and Hatał (chanting prayer). The medicine man chooses a specific healing chant for that type of
ailment. Short prayers for protection may take only a few hours, and in some cases, the patient is expected to do
a follow-up afterward. The medicine man may give advice, such as avoiding sexual relations, personal contact,
animals, certain foods, and certain activities for a period of time.
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The Navajo believe that certain ailments can be caused by violating taboos. Contact with lightning-struck
objects, exposure to taboo animals such as snakes, and contact with the dead create the need for healing
afterward. Protection ceremonies, especially the Blessing Way Ceremony, are used for Navajo who leave the
boundaries of the four sacred mountains. It is used extensively for Navajo warriors or soldiers going to war.
Upon return, the person receives an Enemy Way Ceremony, or Nidáá', to get rid of the evil elements in the
body, and to restore balance in his or her life. This is important for Navajo warriors or soldiers returning from
battle. Warriors or soldiers often suffer spiritual or psychological damage from participating in warfare, and the
Enemy Way Ceremony helps restore harmony to the person, mentally and emotionally.
Some ceremonies cure people from curses. People may complain of witches and skin-walkers that do harm to
their minds, bodies, and families. The ailments are not necessarily physical and may take other forms. The
medicine man is often able to break the curses that witches and skin-walkers put on families. Mild cases do not
take very long, but for extreme cases, special ceremonies are needed to drive away the evil spirits. The medicine
man may find curse objects implanted inside the victim's body. These objects are used to cause the person pain
and illness. Examples of such objects include bone fragments, rocks and pebbles, bits of string, snake teeth, owl
feathers, and turquoise jewelry.
The medicine men learn fifty-eight to sixty sacred ceremonies. Most of them last four days or more; to be most
effective, they require that relatives and friends attend and help out. Outsiders are discouraged from
participating, as they may become a burden to others or violate a taboo. This could affect the turnout of the
ceremony. The ceremony must be done in precisely the correct manner to heal the patient. This includes
everyone who is involved.
The medicine man must be able to correctly perform a ceremony from beginning to end. If he does not, the
ceremony will not work. A Hatałii learns as an apprentice to a master, and the study is extensive, arduous, and
takes many years. The apprentice learns everything by watching his teacher, and memorizes the words to all the
chants. If a medicine man cannot learn all sixty of the ceremonies, he may choose to specialize in a select few.
The origin of spiritual healing ceremonies is part of Navajo mythology. It is said the first Enemy Way ceremony
was performed for Changing Woman's twin sons (Monster Slayer and Born-For-the-Water) after slaying the
Giants (the Yé'ii) and restoring Hózhǫ́ to the world and people. The patient identifies with Monster Slayer
through the chants, prayers, sandpaintings, herbal medicine and dance.
Another Navajo healing, the Night Chant ceremony, is administered as a cure for most types of head ailments,
including mental disturbances. The ceremony, conducted over several days, involves purification, evocation of
the gods, identification between the patient and the gods, and the transformation of the patient. Each day entails
the performance of certain rites and the creation of detailed sand paintings. On the ninth evening a final
all-night ceremony occurs, in which the dark male thunderbird god is evoked in a song that starts by describing
his home:
In Tsegihi [White House],
In the house made of the dawn,
In the house made of the evening light[25]
The medicine man proceeds by asking the Holy People to be present, then identifying the patient with the power
of the god, and describing the patient's transformation to renewed health with lines such as, "Happily I
recover."[26] The same dance is repeated throughout the night, about forty-eight times. The Night Chant
ceremony takes about ten hours to perform, and ends at dawn.
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In 2000 the documentary The Return of Navajo Boy was shown at the Sundance Film Festival. It was written in
response to an earlier film, The Navajo Boy which was somewhat exploitative of the Navajo People involved.
The Return of Navajo Boy allowed the Navajo People to be more involved in the depicting of their own
people.[27]
In the final episode of the third season of the FX reality TV show 30 Days, the shows producer Morgan
Spurlock spends thirty days living with a Navajo family on their reservation in New Mexico. The July 2008
show called Life on an Indian Reservation, depicts the dire conditions that many Native Americans experience
living on reservations in the United States.
Dr. Fred Begay, nuclear physicist and a Korean War Veteran
Notah Begay III (Navajo-Isleta-San Felipe Pueblo), American
professional golfer
Klee Benally, musician and documentary filmmaker[28]
Jacoby Ellsbury, Boston Red Sox outfielder (Enrolled Colorado
River Indian Tribes)
Rickie Fowler, American professional golfer
Joe Kieyoomia, captured by the Imperial Japanese Army after the
fall of the Philippines in 1942
Jay Tavare, actor[citation needed]
Cory Witherill, first full-blooded Native American in NASCAR.
Politicians
General Douglas MacArthur meeting
Navajo, Pima, Pawnee and other
Native American troops.
Mark Maryboy (Aneth/Red Mesa/Mexican Water), former NN
Council Delegate and currently working in Utah Navajo
Investments
Annie Dodge Wauneka, Former Navajo Tribal Councilwoman
Peter MacDonald, Former Navajo Tribal Chairman
Kenneth Maryboy (Aneth/Red Mesa/Mexican Water), helped
initiate the Navajo Santa Program for poverty stricken Navajo
families
Joe Shirley, Jr., former President of the Navajo Nation
Ben Shelly, Current Navajo Nation President
Artists
Atsidi Sani (ca. 1828–1918), first known Navajo silversmith
Harrison Begay (b. 1914), Studio painter
Lorenzo Clayton (b. 1940), artist
R. C. Gorman (1932–2005), painter and printmaker
Hastiin Klah, weaver and co-founder of the Wheelwright Museum
of the American Indian
David Johns (b. 1948), painter
Yazzie Johnson, contemporary silversmith
Jacoby Ellsbury, a Navajo baseball
player for the Boston Red Sox
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Klah Tso (mid-19th c.—early 20th c), pioneering easel painter
Gerald Nailor, Sr. (1917–1952), Studio painter
Clara Nezbah Sherman, weaver
Ryan Singer, painter, illustrator, screen printer
Tommy Singer, silversmith and jeweler
Quincy Tahoma (1920–1956), Studio painter
Emmi Whitehorse, contemporary painter
Melanie Yazzie, contemporary print maker and educator
James and Ernie, a Navajo comedy
duo and actors.
Writers
Luci Tapahonso, poet and lecturer
Elizabeth Woody, author, educator, and environmentalist
Sherwin Bitsui, author and poet
Performers
James and Ernie, comedy duo
Blackfire, punk rock band
Raven Chacon, composer
Radmilla Cody, traditional singer
R. Carlos Nakai, musician
Jock Soto, ballet dancer
Douglas Spotted Eagle, musician
Diné Bahaneʼ
Navajo (disambiguation)
Navajo-Churro sheep
Navajo Code Talker
Navajo language
Navajo-language films
Navajo Nation
Navajo pueblitos
1. ^ a b Donovan, Bill. "Census: Navajo enrollment tops
300,000." (http://naFuckvajotimes.com/news/2011
/0711/070711census.php) Navajo Times 7 July 2011
(retrieved 8 July 2011)
2. ^ "Arizona's Native American Tribes: Navajo
Nation." (http://edrp.arid.arizona.edu/tribes.html)
University of Arizona, Tucson Economic Development
Research Program. Retrieved 19 Jan 2011.
3. ^ a b Kehoe, 133
4. ^ Iverson, Nez, and Deer, 19
5. ^ Iverson, Nez, and Deer, 62
6. ^ Watkins, Thayer. "Discovery of the Athabascan
Origin of the Apache and Navajo Language."
(http://www.sjsu.edu/faculty/watkins/navajo.htm) San
Jose State University. (retrieved 28 Nov 2010)
7. ^ First Peoples' Cultural Foundation "About Our
Language." (http://www.firstvoices.com/en/Dene
/welcome) First Voices: Dene Welcome Page. 2010
(retrieved 28 Nov 2010)
8. ^ Pritzker, 52
9. ^ For example, the Great Canadian Parks website
suggests the Navajo may be descendants of the lost
Naha tribe, a Slavey tribe from the Nahanni region
west of Great Slave Lake. "Nahanni National Park
Reserve" (http://canadianparks.com/northwest
/nahninp/page2.htm) . Great Canadian Parks.
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10.
11.
12.
13.
14.
15.
http://canadianparks.com/northwest/nahninp
/page2.htm. Retrieved 2007-07-02.
^ Hosteen Klah, page 102 and others
^ Pages 133 to 140 and 152 to 154, Sides, Blood and
Thunder
^ Simpson, James H, edited and annotated by Frank
McNitt, forward by Durwood Ball, Navaho
Expedition: Journal of a Military Reconnaissance
from Santa Fe, New Mexico, to the Navaho Country,
Made in 1849, University of Oklahoma Press (1964),
trade paperback (2003), 296 pages, ISBN
0.8061-3570-0
^ History of the American West, 1860-1920:
Photographs from the Collection of the Denver Public
Library (http://www.loc.gov/teachers
/classroommaterials/connections/hist-am-west
/history5.html) - Library of Congress. Retrieved Oct
28, 2012.
^ Nash, Gary B., Julie Roy Jeffrey, John R. Howe,
Peter J. Frederick, Allen F. Davis, Allan M. Winkler,
Charlene Mires, and Carla Gardina Pestana. The
American People, Concise Edition: Creating a Nation
and a Society, Combined Volume (6th Edition), 847.
New York: Longman, 2007.
^ Bernstein, Alison R. American Indians and World
War II: Toward a New Era in Indian Affairs, New
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http://en.wikipedia.org/wiki/Navajo_people
16. ^ Judy Pasternak, Yellow Dirt- An American Story of
a Poisoned Land and a People Betrayed, Free Press,
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17. ^ Iverson, Nez, and Deer, 16
18. ^ Iverson, Nez, and Deer, 23
19. ^ Adair 4
20. ^ Adair 135
21. ^ Adair 44
22. ^ Adair, 9
23. ^ "Hubbell Trading Post National Historic Site"
(http://www.wmonline.com/attract/pforest
/hubbell.htm) White Mountains Online. (retrieved 28
Nov 2010)
24. ^ Denver Art Museum. "Blanket Statements"
(http://www.tfaoi.com/aa/6aa/6aa75.htm) ,
Traditional Fine Arts Organization. (retrieved 28 Nov
2010)
25. ^ Sandner, 88
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27. ^ "Synopsis" (http://www.navajoboy.com/press.htm) .
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28. ^ "Klee Benally" (http://www.nativenetworks.si.edu
/eng/rose/benally_k.htm) . Nativenetworks.si.edu.
http://www.nativenetworks.si.edu/eng/rose
/benally_k.htm. Retrieved 2012-01-31.
Adair, John. The Navajo and Pueblo Silversmiths (http://books.google.com/books?id=sfzE0q-7YT0C&
printsec=frontcover&dq=Navajo+Adair&hl=en&ei=UtbyTKuXL4KB8gbIyoW7DA&
sa=X&oi=book_result&ct=result&resnum=2&ved=0CCsQ6AEwAQ#v=onepage&q&f=false) . Norman:
Oklahoma Press, 1989. ISBN 978-0-8061-2215-1.
Iverson, Peter, Jennifer Nez Denetdale, and Ada E. Deer. The Navajo. (http://books.google.com
/books?id=PSlqFzZyNNwC&pg=PA23&dq=Navajo+ceremony+hogan&hl=en&
ei=45zyTKXpC4H_8Aa4laCBDA&sa=X&oi=book_result&ct=result&resnum=7&
ved=0CEsQ6AEwBg#v=onepage&q&f=false) New York: Chelsea House Publishers, 2006. ISBN
0-7190-8595-3.
Kehoe, Alice Beck. North American Indians: A Comprehensive account. Upper Saddle River, NJ:
Prentice-Hall, 2005.
Newcomb, Franc Johnson (1964). Hosteen Klah: Navajo Medicine Man and Sand Painter. Norman,
Oklahoma: University of Oklahoma Press. LCCCN 64-20759.
Pritzker, Barry M. A Native American Encyclopedia: History, Culture, and Peoples. Oxford: Oxford
University Press, 2000. ISBN 978-0-19-513877-1.
Sandner, Donald. Navaho symbols of healing: a Jungian exploration of ritual, image, and medicine.
(http://books.google.com/books?id=oEbavbFjsOMC&printsec=frontcover&dq=Sandner&hl=en&
ei=N9byTMa1N4L58AaBlfDxCw&sa=X&oi=book_result&ct=result&resnum=1&
ved=0CCgQ6AEwAA#v=onepage&q&f=false) Rochester, VT: Healing Arts Press, 1991. ISBN
0-89281-434-3.
Sides, Hampton, Blood and Thunder: An Epic of the American West. Doubleday (2006). ISBN
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978-0-385-50777-6.
Bailey, L. R. (1964). The Long Walk: A History of the Navaho Wars, 1846–1868.
Bighorse, Tiana (1990). Bighorse the Warrior. Ed. Noel Bennett, Tucson: University of Arizona Press.
Brugge, David M. (1968). Navajos in the Catholic Church Records of New Mexico 1694–1875. Window
Rock, Arizona: Research Section, The Navajo Tribe.
Clarke, Dwight L. (1961). Stephen Watts Kearny: Soldier of the West. Norman, Oklahoma: University of
Oklahoma Press.
Downs, James F. (1972). The Navajo. New York: Holt, Rinehart, and Winston.
Dyke, Walter (1967) [1938]. Son of Old Man Hat. Lincoln, Nebraska: Bison Books & University of
Nebraska Press. LCCN 44-2654.
Forbes, Jack D. (1960). Apache, Navajo and Spaniard. Norman, OK: University of Oklahoma Press.
LCCN 60-13480.
Hammond, George P. and Rey, Agapito (editors) (1940). Narratives of the Coronado Expedition
1540–1542. Albuquerque: University of New Mexico Press.
Iverson, Peter (2002). Diné: A History of the Navahos. Albuquerque: University of New Mexico Press.
ISBN 0-8263-2714-1.
Kelly, Lawrence (1970). Navajo Roundup Pruett Pub. Co., Colorado.
Linford, Laurence D. (2000). Navajo Places: History, Legend, Landscape. Salt Lake City: University of
Utah Press. ISBN 978-0-87480-624-3
McNitt, Frank (1972). Navajo Wars. Albuquerque: University of New Mexico Press.
Plog, Stephen Ancient Peoples of the American Southwest. Thames and London, LTD, London, England,
1997. ISBN 0-500-27939-X.
Roessel, Ruth (editor) (1973). Navajo Stories of the Long Walk Period. Tsaile, Arizona: Navajo
Community College Press.
Roessel, Ruth, ed. (1974). Navajo Livestock Reduction: A National Disgrace. Tsaile, Arizona: Navajo
Community College Press. ISBN 0-912586-18-4.
Witherspoon, Gary (1977). Language and Art in the Navajo Universe. Ann Arbor: University of
Michigan Press.
Witte, Daniel. Removing Classrooms from the Battlefield: Liberty, Paternalism, and the Redemptive
Promise of Educational Choice, 2008 BYU Law Review 377 The Navajo and Richard Henry Pratt
(http://lawreview.byu.edu/archives/2008/2/8WITTE.FIN.pdf)
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Navajo Nation (http://www.navajo-nsn.gov/) , official site
Navajo Tourism Department (http://discovernavajo.com)
Navajo people: history, culture, language, art (http://navajopeople.org/)
Middle Ground Project (http://www.unco.edu/library/gov/middle_ground/navajos.htm) of Northern
Colorado University with images of U.S. documents of treaties and reports 1846–1931
Navajo Silversmiths (http://www.gutenberg.org/etext/17275) , by Washington Matthews, 1883 from
Project Gutenberg
Navajo Institute for Social Justice (http://www.nisj.org)
Navajo weaving (http://www.camerontradingpost.com/navajoweavinghx.html)
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http://en.wikipedia.org/wiki/Navajo_people
Navajo Arts (http://navajo-arts.com/) Information on authentic Navajo Art, Rugs, Jewelry, and Crafts
Non-Profit Navajo Arts & Crafts Enterprise (http://www.gonavajo.com/navajoart/about.asp?s_id=0&
undefined)
"Navajo Indians". Catholic Encyclopedia. New York: Robert Appleton Company. 1913.
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