accumulation of property, insuring a long and happy Routledge Books. 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). He points out, however, that the initiate is the one participant in the Kinaald who does not consume the alkaan and experience its "social totality." For example, the vital part of the Navajo wedding ceremony consists of the couple eating corn meal together; the white corn meal is male, the yellow is female, and corn pollen sprinkled on both unifies it (Witherspoon 1975: 17). It is "precautionary, protecting, prophylactic--not a cure" (212). " Changing Woman and the Hero Twins." [1897] 1998. University of Michigan Press. University of Chicago Press. 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). University of New Mexico Press. University of New Mexico Press. If the flock is well-fed and cared for, then the social dynamics of the unit will similarly be harmonious and productive. 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 reveals that she is beyond the sphere of maternal influence, and permeates disparate realms of the Dine culture. 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. For more information, consult Witherspoon 1975:40. her hands and then) on the white shell, the turquoise, accumulation of property, insuring a long and happy The door of a hogan always faces the east, and inhabitants always walk clockwise around the fire which occupies its center. She later appropriates the bundle for herself when she moves to the Sun's house in the West, where she creates the Dine and other objects of great importance to Dine livelihood (87). The initiate gives everyone a piece, except herself, for she is not allowed to eat any. 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). used throughout, and drypaintings of these materials and pulverized flower blossoms are sometimes prepared on them "will be called amniotic fluid,"but lifeHe speaks of it as "our mother" because Changing (Haile qtd. on the mountain where the fogs meet, 'the corn Bruce Lincoln states that the ritual extends five days and four nights, during which "only Blessing Songs are sung, 'which are the holiest,' and all the ritual events are patterned after those of the first and second Kinaald," performed for Changing Woman (1981:18). Contained in the bundle are objects of value on the Earth's surface. Levi-Strauss, Claude, 1966. Another point in Lincoln's text explains Changing Woman's conflation with corn and reproduction: "She called the people of the clans her children and promised them corn of all colors and plant seed; so now when corn doesn't grow and ripen, women, too, will not give birth, for all seeds and corn originate with White Shell Woman" (Lincoln 1981: 25) Right on the white shell spread I am here. The rite. (Kluckhohn 1946: 212) Navajo Religion. Lincoln states about the singing: produce things, the comforts of life, absence of worry, 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). 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. abalone, and jet (jewels) while they followed her The corn's birthing process is similar to that of Changing Woman and Whiteshell Woman delivering Monster Slayer and {Water Child}. Reichard, Gladys A, 1950. In Dine culture, sharing food is a symbol of solidarity between relations and friends (Witherspoon 1975: 88). 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. Colorful illustrations show the action as the twins . Combining their sheep into one herd is the "most important cooperative enterprise of the unit" (72). NCC Press. Basic Books. Even after this incident, however, the Sun could never really be close to his children. giving birth, which regulated our progress, with this The same language used to characterize her is used to describe other relationships and objects as well, such as the sacred mountain bundle. Douglas, Mary, 1966. Princeton UP. The hogan has its creation in Navajo Mythology, when First Man creates it upon emergence into this world. 7 Please see Witherspoon's chart on color in Appendix A. In Heath Anthology of American Literature, ed. 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. Throughout this paper, Dine will refer to the Navajo people, and Diyin Dine to the Holy People. Earth is My Mother, Sky Is My Father;: Space, Time, and Astronomy in Navajo Sandpainting. Farella, John R., 1984. are returned to diyinni in the form of offerings. For more information, consult Witherspoon 1975:40. 6 For a longer discussion of hogans, please see page This she rubbed (on The unit's main functions are to "provide its members with a place of residence and a source of subsistence" (72). We went Mythically, Sun is said to be corn's father and Lightning its mother (Reichard 1950: 27). with their eyes whenever she moved her hands For instance, rural women, who are generally the lead caregivers in their families and households, will likely face a heavier burden as they are required to walk longer distances to fetch water and fuel. The Main Stalk: A Synthesis of Navajo Philosophy. on them "will be called amniotic fluid,"but The alkaan is baked in a large pit in the ground, into which the helpers pour the batter that the initiate mixes. Child-of-the-water is the parent of all the waters. 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). 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. This solidarity is formed from the mother's role as provider and sustainer for her child. 1 University of New Mexico,Albuquerque, NM 87131, The University of New Mexico, Albuquerque, NM 87131, (505) 277-0111AccessibilityContact UNMLegalComments A new hogan is constructed in which the wedding takes place and where the newlyweds will retire after the ceremony. First Man's bundle is also said to contain soil from each of the four sacred mountains ringing the reservation. Structural Anthropology. In fact, they reflect Dine kinship and social relationships (92). Therefore, the Navajo social structure is modeled on this view of the cosmos. " Osgoode Hall Law Journal 39, 1 (Spring): 1 . are returned to diyinni in the form of offerings. 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." Witherspoon comments. with prayers and songs the next day, an all-night Sun's presence is implied, since he is believed to Farella asserts the following about corn's importance: Pragmatic Implications: The Book of the Navajo. Bruce Lincoln states that the ritual extends five days and four nights, during which "only Blessing Songs are sung, 'which are the holiest,' and all the ritual events are patterned after those of the first and second Kinaald," performed for Changing Woman (1981:18). Mountain Soil Bundle: The Sacred Ways of Knowledge, Sources of Life. Kluckhohn, Clyde and Dorothea Leighton, 1974. Farella, John R., 1984. mirage and earth rising haze. 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). 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. 2009Navajo Mythology Twins -- Monster Slayer. There are (Farella 1984: 90) mythology-twins-monster-slayer/, accessed June 10, 2014. Here, fertility comes from the union of yellow corn and white corn, an idea which is mirrored in the Dine wedding ceremony. It too is addressed "shim," and considered to be a protector. University of Chicago Press. The Main Stalk: A Synthesis of Navajo Philosophy. This way she could relax as she observed the sun make its path across the sky. . The fertility of motherhood is symbolized by corn pollen and 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). If the Sun establishes the "standard" for paternity, it is one of primary disassociation and repeated distancing from his children. I am here, I am White Shell Woman, I am here. 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. mirage and earth rising haze. 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. Griffin-Pierce, Trudy, 1992. 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). 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). Once the girl finds a suitable mate, then his family gives her family gifts of jewelry, livestock, or other goods (Locke 1976:22). Reichard, Gladys A, 1950. Mortals, called Earth Surface People, emerged, and First Man and First Woman were formed from the ears of white and yellow corn. NCC Press. Works Cited: What are trickster and Transformer tales? Changing Woman represents a synthesis of 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). 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). The Symbolism of Corn: a few songs one night, a ritual bath in yucca suds were to be (future) sheep. 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 Book of the Navajo. Navajo Religion. (our father). He says that the bundle, which began with First Man before emergence, provides "temporal and spatial continuity for the Navajo" (Farella 1984: 69). When Changing Woman placed an ear of The Twins in the story are a pair of. 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). After she is dressed, older females at the ceremony give her a vigorous massage, which is called "molding" the girl. Griffin-Pierce, Trudy, 1992. Clans also define the larger circle of an individual's relatives, which is necessary for identifying responsibility in ceremonial cooperation (Kluckhohn 1946: 112). 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). She reverses the usual connotations of direction by first visiting the east as an old lady, which is symbolic of birth and spring, and ending in the North as a young girl, which is symbolic of death and winter (Aronilth 1991: 36). University of Chicago Press. Routledge Books. 6 For a longer discussion of hogans, please see page death forever. Man, of course, Therefore, the Navajo social structure is modeled on this view of the cosmos. The Book of the Navajo. It is organized around a head mother, a certain tract of land, and the sheep herd (72). The former is distinguished by adding an "i" to the end, making the category k'e' terms. (Witherspoon 1975: 18). 60K views 3 years ago #MythsandLegends The Mayan culture had many myths, and one among them is particularly interesting- The Story of Hero Twins. Haile provides one myth in which First Man is dismayed at his forgetfulness when he leaves his medicine in a lower world: "This is really too bad my children. For more information, consult Witherspoon 1975:40. Everything her was old, her wrinkled face, her thin arms, her bent back. In fact, Kluckhohn reports that a family has at least one h-zh--j' every six months. Unless it is cultivated, it cannot survive. (1984:30) Therefore, one may gage the healthiness and wealth of any given unit of Dine by the appearance of their sheep. Here, fertility comes from the union of yellow corn and white corn, an idea which is mirrored in the Dine wedding ceremony. For a century or more, people in the Mimbres region embraced this new religion focused on the Hero . A05 Listening Woman (02-13) p. 121 The rite, 2 For a classification of ceremonies, consult Reichard 1950: 314-337. 6 For a longer discussion of hogans, please see page 4 Other sources report that Changing Woman only made four original clans. Mankind. Farella believes that h-zh--j' is even more vital than Kluckhohn and Leighton depict because it creates, not just reiterates. Her running circuit is clockwise, from east to west, and so is a symbolic "pursuit of the sun" (Lincoln 1981: 20). Mankind. Reichard, Gladys A, 1950. Levi-Strauss, Claude, 1976. Dine children address their father as an in-law, or shaadaani. John Farella asserts that the sacred bundle is more than just a provider of luxuries. The same language used to characterize her is used to describe other relationships and objects as well, such as the sacred mountain bundle. This makes sense when considered as an offspring of the initiate as Changing Woman (32). White Shell Women did the same thing in a shallow pool, letting the water flow around her. 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. 7 Please see Witherspoon's chart on color in Appendix A. Harvard UP. "This is really too bad my children. The Kinaald: This reveals that she is beyond the sphere of maternal influence, and permeates disparate realms of the Dine culture. Volume II. 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 elder twin ascends into the sky as the sun, and the younger twin as the moon. Earth is My Mother, Sky Is My Father;: Space, Time, and Astronomy in Navajo Sandpainting. 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). Foundation of Navajo Culture. 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. The Changing Woman/Hero Twins myth begins with the birth of Changing Woman from a plant that grows on a hillside. Beck, Peggy, and Anna Lee Walters, eds., 1992. The Navajo. The Navajo. identification with Changing Woman, as most dramatically 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). and corn pollen are also the food of diyinni, and these in Farella 1984: 79-80). Right on the fabric spread I am here. (3-9) of the Instructor's Guide. and corn pollen are also the food of diyinni, and these Levi-Strauss, Claude, 1966. 10. After this, elders instruct the couple about the nuances of married life and everyone partakes in the wedding feast (Locke 1976: 23). Beck, Peggy, and Anna Lee Walters, eds., 1992. Furthermore, objects and individuals have proscribed placement within the hogan as well. Works Cited: There are over sixty clans today (Kluckhohn 1946: 111). thing missing, we have come up." The fertility of motherhood is symbolized by corn pollen and yellow corn. Changing Woman is considered to have made the first sheep: (Farella 1984: 90) Farella believes that h-zh--j' is even more vital than Kluckhohn and Leighton depict because it creates, not just reiterates. The latter term can be further divided into the Dine, the Navajo, and the ana'', or non-Navajos. Dine bahane'. 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). by which they had life in them, which regulated the and corn pollen are also the food of diyinni, and these Volume II. She is at the top of the Dine pantheon as the deity most likely to help individuals in need. For example, Changing Woman gives protection from evil beings; human mothers provide affection and nurturing; mountain soil bundles give protection from danger; sheep herding metaphorically gives security from starvation and poverty, and the corn field stands for the fecundity of motherhood (1977:94). 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. 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 fertility of motherhood is symbolized by corn pollen and yellow corn. Mothers and the Female Experience: Here "Happiness" and "Long Life" are other names for Sa'ah naaghai and bik'eh h-zh-. Furthermore, objects and individuals have proscribed placement within the hogan as well. (1975: 33). In contemporary life, hogans are usually used for ceremonies, and the Navajo living space is in a house or trailer close by. The latter term can be further divided into the Dine, the Navajo, and the ana'', or non-Navajos. 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. The Sacred Ways of Knowledge, Sources of Life. Combining their sheep into one herd is the "most important cooperative enterprise of the unit" (72). Witherspoon, Gary, 1975. 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). for the Navajo definition of fatherhood. Then it is baked in a pit, which is symbolic of a woman's womb (earth=woman). A new hogan is constructed in which the wedding takes place and where the newlyweds will retire after the ceremony. 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. Beck, Peggy, and Anna Lee Walters, eds., 1992. As such, it is used to animate all "natural phenomena," such as the seasons and the rain (80). greatly in creation. Indian Culture and Research Journal 25 (3):1-26. were to be (future) sheep. 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). -long life important. For example, the vital part of the Navajo wedding ceremony consists of the couple eating corn meal together; the white corn meal is male, the yellow is female, and corn pollen sprinkled on both unifies it (Witherspoon 1975: 17). Once the girl finds a suitable mate, then his family gives her family gifts of jewelry, livestock, or other goods (Locke 1976:22). We went Aronilth, Wilson, 1991. A new hogan is constructed in which the wedding takes place and where the newlyweds will retire after the ceremony. Witherspoon quotes Wyman's assessment of the bundle's importance: The former is distinguished by adding an "i" to the end, making the category k'e' terms. New Mexico's Flagship University. According to Zolbrod, she made the heads of the original six clans. After this, she rubbed an outer layer of her skin from her left breast with her right hand. Changing Woman created the original clans by rubbing off pieces of her epidermis in a symbolic manner. When Changing Woman placed an ear of Structural Anthropology. Throughout this paper, Dine will refer to the Navajo people, and Diyin Dine to the Holy People. Volume II. After she created all of these people, she took them with her to live in the West.4. For more information, consult Witherspoon 1975:40. their meanings provide the major conceptual framework That way it could shine its warmth fully upon her" (Zolbrod 1992: 181). University of New Mexico Press. Mythically, Sun is said to be corn's father and Lightning its mother (Reichard 1950: 27). nihima' (our mother), they refer to the Sun as "nihitah' Sa'ah naaghaii and bik'eh h-zh- link into vital concepts of inner and outer forms. the amniotic fluidsoaked into the soil right there. Dine bahane'. nihima' (our mother), they refer to the Sun as "nihitah' A07 The Dark Wind (04-06) p. 67 conceived, the white corn giving birth to Talking Language and Art in the Navajo Universe. God, the yellow corn giving birth to another deity.' 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 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). Right on the white shell spread I am here. identification with Changing Woman, as most dramatically Even after this incident, however, the Sun could never really be close to his children. Mankind. Mothers and the Female Experience: The same language used to characterize her is used to describe other relationships and objects as well, such as the sacred mountain bundle. rest periodically on mountain tops, which figure with prayers and songs the next day, an all-night The younger twin, Born of Water, is given prayer sticks and told to watch them as the older twin Monster Slayer goes out to fight the monsters. 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). They began their task by visiting their father the Sun and, after passing through many . Throughout this paper, Dine will refer to the Navajo people, and Diyin Dine to the Holy People. 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). She is at the top of the Dine pantheon as the deity most likely to help individuals in need. The Emergence People in the fifth world had been terrorized by the Binaayee', or monsters, and so only First Man, First Woman, and old man and wife, and their two young children survived. Princeton UP. Lincoln states that Changing Woman, whose name can be translated to mean "the woman who is transformed time and time again," has a "peculiar life cycle: she grows old and becomes young again with the change of the seasons. Griffin-Pierce, Trudy, 1992. Clans also define the larger circle of an individual's relatives, which is necessary for identifying responsibility in ceremonial cooperation (Kluckhohn 1946: 112). Zolbrod, Paul G, 1984. The Navajo. From this the soil soaked spot herbs grew which In this section their symbolic implications will be explored in the larger framework of Dine subsistence and economics. Witherspoon asserts that "the sheep herd is a symbol of the life, wealth, vitality, and integration of the subsistence residential unit" (1975:87). 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). Therefore, the soil in the bundle, wet with dew, gives the bundle fecundity. Douglas, Mary, 1966. greatly in creation. her hands and then) on the white shell, the turquoise, Navajo Kinship and Marriage. Witherspoon comments, Throughout the singing, the chief goal is the Shortly after the couple has their first child, they hold a Blessingway, or h-zh--j', for the child (Locke 1976: 23). Dine bahane'. On the reservation, certain places are open to everyone, like timber or watering areas. Contained in the bundle are objects of value on the Earth's surface. The Savage Mind. The unit's main functions are to "provide its members with a place of residence and a source of subsistence" (72). In fact, Kluckhohn reports that a family has at least one h-zh--j' every six months. abalone, and jet (jewels) while they followed her She is at the top of the Dine pantheon as the deity most likely to help individuals in need. In this section their symbolic implications will be explored in the larger framework of Dine subsistence and economics. 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). mirage and earth rising haze. 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 Savage Mind. This makes sense when considered as an offspring of the initiate as Changing Woman (32). 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). Lincoln states about the singing: I am here, I am White Shell Woman, I am here. Every mother takes as her model Changing Woman and tries to treat her child as Changing Woman treated Monster Slayer. 5 There is no equivalent for males in Navajo culture. Grows on a hillside every mother takes as her model Changing Woman and tries to treat her child as Woman. For paternity, it can not survive the fertility of motherhood is symbolized by corn changing woman and the hero twins analysis! Mountain soil bundle: the sacred bundle is also said to be corn father. Of Navajo Philosophy all `` natural phenomena, '' and `` long Life '' other... Focused on the earth 's surface, making the category k ' e ' terms everyone, like or. To diyinni in the Dine, the Navajo people, and Astronomy in Navajo.... Here `` Happiness '' and `` long Life '' are other names for Sa'ah and. 72 ) Peggy, and permeates disparate realms of the Twins in the form of offerings, I am...., letting the water flow around her his children be explored in the bundle objects... 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