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8 I question Witherspoon here; in all other sources it is "Born to" the mother's clan. "Mask representing the younger twin, Born of Water, Tobadzschni, as seen in The Night Chant, a Navajo Ceremony, by Washington Matthews, published in 1902 in New York by the Knickerbocker Press. However, livestock is always privately owned, and until recently, there was no concept of joint ownership at all between wife and husband (17-18). 2 For a classification of ceremonies, consult Reichard 1950: 314-337. nihima' (our mother), they refer to the Sun as "nihitah' Levi-Strauss, Claude, 1976. 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). 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. 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. 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). -long life important. 504-505, Vol. (Farella 1984: 90) A last piece remains in the pit as a sacrifice to the earth (Lincoln 1981: 24). 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. on them "will be called amniotic fluid,"but 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. For more information, consult Witherspoon 1975:40. You can scroll way down in the very long "Dine Bahane" (Story of the People) and start with the birth of Changing Woman and finish the story with the series of battles against the monsters taking over the earth (after the Hero Twins return from meeting their father the Sun God). However, livestock is always privately owned, and until recently, there was no concept of joint ownership at all between wife and husband (17-18). 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. Illustrate the testing of the limits of cultural formation and practice. Reichard, Gladys A, 1950. Aside from running, the girl's main duty is to grind the corn for the huge cake, called an alkaan, that will be eaten on the ceremony's final day. One myth, which Stevenson recorded, places Talking God and another deity as created by corn from Changing Woman and her sister: Known as Naynzgan in Din, Monster Slayer is the eldest of the twins born of Changing Woman. 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). identification with Changing Woman, as most dramatically Kluckhohn, Clyde and Dorothea Leighton, 1974. After this, elders instruct the couple about the nuances of married life and everyone partakes in the wedding feast (Locke 1976: 23). University of New Mexico Press. It is organized around a head mother, a certain tract of land, and the sheep herd (72). Routledge Books. were to be (future) sheep. 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). 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). 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. 8 I question Witherspoon here; in all other sources it is "Born to" the mother's clan. on buckskin spread on the ground. Clans also define the larger circle of an individual's relatives, which is necessary for identifying responsibility in ceremonial cooperation (Kluckhohn 1946: 112). Clans also define the larger circle of an individual's relatives, which is necessary for identifying responsibility in ceremonial cooperation (Kluckhohn 1946: 112). If the Sun establishes the "standard" for paternity, it is one of primary disassociation and repeated distancing from his children. Volume II. 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. A few steps remain after this, but most Dine consider the ceremony complete after the alkaan is distributed. Throughout all these myths, Changing Woman is identified with both creation and protection. It is organized around a head mother, a certain tract of land, and the sheep herd (72). Return to The Sacred Mountains as a Hogan Although this next passage is not present in Zolbrod's text, it is crucial to defining Changing Woman's identity. 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. Hunahpu Character Analysis. The Sacred Ways of Knowledge, Sources of Life. 2 For a classification of ceremonies, consult Reichard 1950: 314-337. 5 There is no equivalent for males in Navajo culture. Dine bahane'. 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). His curiosity arises and he wants to learn more about the matrix. 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). A06 People of Darkness (03-06) p. 95 on the mountain where the fogs meet, 'the corn Navajo Kinship and Marriage. One myth, which Stevenson recorded, places Talking God and another deity as created by corn from Changing Woman and her sister: One might thus interpret her as an allegory of the seasons, but she is more, being related to the earth and vegetation. Later he visits them, and upon learning that they retained his gift, he says, "That is good, for corn is your symbol of fertility and life" (Reichard 1950: 23). The unit's main functions are to "provide its members with a place of residence and a source of subsistence" (72). The latter term can be further divided into the Dine, the Navajo, and the ana'', or non-Navajos. Witherspoon comments, 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. Beck, Peggy, and Anna Lee Walters, eds., 1992. Then she rubbed the outer layer of skin from under her right arm with her left hand. Slim Curly said, "Thereby the earth, when vegetation Therefore, the Navajo social structure is modeled on this view of the cosmos. Even after this incident, however, the Sun could never really be close to his children. (Kluckhohn 1946: 212) Changing Woman created the original clans by rubbing off pieces of her epidermis in a symbolic manner. 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). Clans regulate marriage; no two individuals who share the same "matrilineal descent identity" should marry. Lincoln asserts that "given its shape, color, and relation to fire, it must be seen as a solar image" (Lincoln 1981: 32). The soil is also the earth's flesh" (Farella 1984: 182). But the naayee' can't be beaten alone. 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). Basic Books. The fertility of motherhood is symbolized by corn pollen and yellow corn. Language and Art in the Navajo Universe. Harvard UP. Every mother takes as her model Changing Woman and tries to treat her child as Changing Woman treated Monster Slayer. 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. of blessings, like the magic bundle of First Man. 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 1975: 18). 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 essential domestic plant; there is no wild form. The Book of the Navajo. Symbolism of Sheep: 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). 2 For a classification of ceremonies, consult Reichard 1950: 314-337. Photo Credit: Locke, Raymond Friday, 1992. None of these variations seems to influence the real substance of the story dramatically. Changing Woman created the original clans by rubbing off pieces of her epidermis in a symbolic manner. 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). greatly in creation. Reichard, Gladys A, 1950. This reveals that she is beyond the sphere of maternal influence, and permeates disparate realms of the Dine culture. Only in Blessing Way is Changing Woman ever represented in visible form in a dry painting. University of Michigan Press. their meanings provide the major conceptual framework 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). Conclusion: It is organized around a head mother, a certain tract of land, and the sheep herd (72). Their grandmother loved the twins dearly. 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). The young boys undertake the dangerous journey to meet their father, Sun Bearer, and prove themselves as his sons. University of Arizona Press. Lincoln asserts that "given its shape, color, and relation to fire, it must be seen as a solar image" (Lincoln 1981: 32). What now? 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. Witherspoon asserts, "Through rituals she bestows blessings on them and provides them with immunity from various dangerous things and protection from malevolent beings" (1977: 91). 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. If the Sun establishes the "standard" for paternity, it is one of primary disassociation and repeated distancing from his children. 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 hogan has its creation in Navajo Mythology, when First Man creates it upon emergence into this world. of which the earth, the sky were setting firm. The Kinaald puts the Navajo girl on the path to adulthood, which culminates in the wedding ceremony. Language and Art in the Navajo Universe. He denied any paternity and put the twins through a rigorous cycle of tests. 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. 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 language describing the bundle mirrors that describing Changing Woman; both make reproduction possible in a structured way. In this section their symbolic implications will be explored in the larger framework of Dine subsistence and economics. Indian Culture and Research Journal 25 (3):1-26. 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). In some stories she has a sister, White Shell Woman (Yoolgai asdz), who symbolizes the rain clouds. These mountains are "today the immediate source of life and breath on the earth's surface. white corn, and her sister an ear of yellow corn, 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). Douglas, Mary, 1966. The fertility of motherhood is symbolized by corn pollen and yellow corn. A07 The Dark Wind (04-06) p. 135 The story tells of a man, Neo, becoming a hero. Structural Anthropology. In Dine culture, sharing food is a symbol of solidarity between relations and friends (Witherspoon 1975: 88). Mankind. Yellow corn is associated with females, a fact which is demonstrated in several ceremonies. For four days, the mountain Ch'ool'i'i was covered with a dark cloud that slowly descended down its base. 7 Please see Witherspoon's chart on color in Appendix A. Colorful illustrations show the action as the twins seek out their father to receive the weapons they . Throughout all these myths, Changing Woman is identified with both creation and protection. There are over sixty clans today (Kluckhohn 1946: 111). 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). The corn-husk cross on top of the cake is significant as well, for it provides "sacred orientation." Reichard records a myth in which Talking God gives corn to Whiteshell Woman and her sister Turquoise woman, saying, "There is no better thing than this in the world, for it is the gift of life." There are 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). The epitome of this active reality is Changing Woman, whose qualities described in myth are superimposed in contemporary Navajo life. Traditionally, the child is placed in a cradleboard such as the one First Man placed Monster Slayer in upon his birth. 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). It too is addressed "shim," and considered to be a protector. Later he visits them, and upon learning that they retained his gift, he says, "That is good, for corn is your symbol of fertility and life" (Reichard 1950: 23). Navajo Kinship and Marriage. 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). Witherspoon asserts, "Through rituals she bestows blessings on them and provides them with immunity from various dangerous things and protection from malevolent beings" (1977: 91). 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. thing missing, we have come up." However, livestock is always privately owned, and until recently, there was no concept of joint ownership at all between wife and husband (17-18). are returned to diyinni in the form of offerings. Around the time of the h-zh--j', the child is given a secret, or "war," name by his or her parents which is considered the child's property and is seldom used even by the child's family (24). Here, fertility comes from the union of yellow corn and white corn, an idea which is mirrored in the Dine wedding ceremony. Witherspoon, Gary, 1975. University of Chicago Press. 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. Like the story of Changing Women and the Hero Twins, these stories dramatize a people's beliefs about how a individual altered the original world and social order to it culturally accepted norm. 4 Other sources report that Changing Woman only made four original clans. 111 ) paternity, it is one of primary disassociation and repeated distancing from his children as..., or non-Navajos Dine subsistence and economics, becoming a hero form of offerings a symbol of between... Sheep herd ( 72 ), a certain tract of land, and permeates disparate realms of the culture. And White corn, an idea which is changing woman and the hero twins analysis in the Dine wedding ceremony this that., 1992 the mother 's clan in a structured Way layer of skin from under her right arm with left... Further divided into the Dine wedding ceremony, sharing food is a symbol of solidarity relations... The Dark Wind ( 04-06 ) p. 95 on the path to adulthood, which culminates in the of. 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Was covered with a Dark cloud that slowly descended down its base bundle... Reichard 1950: 314-337 stories she has a sister, White Shell Woman ( Yoolgai )... A07 the Dark Wind ( 04-06 ) p. 95 on the path to adulthood, which culminates in Dine! Blessing Way is Changing Woman, whose qualities described in myth are superimposed in Navajo... In visible form in a dry painting in some stories she has a sister, White Woman! In some stories she has a changing woman and the hero twins analysis, White Shell Woman ( Yoolgai asdz ), who symbolizes rain! Of cultural formation and practice are `` today the immediate source of life twins through a rigorous cycle tests... Peggy, and Anna Lee Walters changing woman and the hero twins analysis eds., 1992 are superimposed contemporary... Will be explored in the larger framework of Dine subsistence and economics dangerous journey to meet their father, Bearer... 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