The language describing the bundle mirrors that describing Changing Woman; both make reproduction possible in a structured way. Therefore, the soil in the bundle, wet with dew, gives the bundle fecundity. 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. (3-9) of the Instructor's Guide. "It is in the corporate enterprise of the sheep herd that the Navajo child learns the meaning, necessity, and nature of group or communal life, and it is this experience, more than any other, that forms his social personality" (1975:73). 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. away without the thing, which had made things firm, Routledge Books. 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, Gary, 1975. Works Cited: (Farella 1984: 90) Aronilth, Wilson, 1991. 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). 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. 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). How shall it be?" Witherspoon, Gary, 1977. 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. A01 The Blessing Way (01-07) p. 84, A05 Listening Woman (02-13) p. 77 (Witherspoon 1975: 18). According to the story, in the beginning there was a great stillness and water everywhere. Language and Art in the Navajo Universe. Only in Blessing Way is Changing Woman ever represented in visible form in a dry painting. 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). giving birth, which regulated our progress, with this Zolbrod recreates this scene, stressing Changing Woman's individuality as she asks for a special house in the West, and Sun asks why he should build it for her. University of Michigan Press. 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). The guests and betrothed sit in prescribed places in the hogan, and a number of rituals are performed. does this and in return he is fed, but the corn meal NCC Press. Foundation of Navajo Culture. produce things, the comforts of life, absence of worry, This takes place in the hogan, which is arranged in ceremonial fashion (please refer to Fig. The former is distinguished by adding an "i" to the end, making the category k'e' terms. 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). As stated before, Dine refer to both sheep and corn as shim. 1). on them "will be called amniotic fluid,"but with their eyes whenever she moved her hands 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). 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). The latter term can be further divided into the Dine, the Navajo, and the ana'', or non-Navajos. It can 8 I question Witherspoon here; in all other sources it is "Born to" the mother's clan. A new hogan is constructed in which the wedding takes place and where the newlyweds will retire after the ceremony. 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. Reichard, Gladys A, 1950. The guests and betrothed sit in prescribed places in the hogan, and a number of rituals are performed. Works Cited: white corn, and her sister an ear of yellow corn, with it away from themThe water which she sprinkled On the reservation, certain places are open to everyone, like timber or watering areas. Kluckhohn, Clyde and Dorothea Leighton, 1974. Press. Shortly after the couple has their first child, they hold a Blessingway, or h-zh--j', for the child (Locke 1976: 23). She busied herself with what is called earth 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. Witherspoon, Gary, 1975. in Farella 1984: 83). 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. 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). Levi-Strauss, Claude, 1966. 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. 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. 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). 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). Language and Art in the Navajo Universe. Sheep are the most important livestock to the Navajo, in terms of raising and consuming. 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). Bloomington: Indiana University Press. These mountains are "today the immediate source of life and breath on the earth's surface. 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). 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). According to Zolbrod, she made the heads of the original six clans. Therefore, it performs the same functions as Changing Woman, and is said to be Changing Woman's gift to humanity. Here, fertility comes from the union of yellow corn and white corn, an idea which is mirrored in the Dine wedding ceremony. Witherspoon comments, In four more days they each delivered boys, which were placed in traditional cradleboards by First Man. NCC Press. greatly in creation. Sometimes Monster Slayer is referred to as The Hero Twin (singular), probably because he does most of the fighting. Washington: Smithsonian Institution Washington. As stated before, Dine refer to both sheep and corn as shim. For example, the two canes she rests on are made of white shell and turquoise, which are intimately identified with her. Therefore, sheep who are not yet slaughtered represent the potential for further reinforcement of the group. Structural Anthropology. NCC Press. in Farella 1984: 79-80). 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). on the mountain where the fogs meet, 'the corn by which they had life in them, which regulated the conceived, the white corn giving birth to Talking 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. (1981: 24). 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). 60K views 3 years ago #MythsandLegends The Mayan culture had many myths, and one among them is particularly interesting- The Story of Hero Twins. 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. The man owns what his family gives him, and what he had saved for himself. accumulation of property, insuring a long and happy Witherspoon, Gary, 1977. Navajo Kinship and Marriage. 4 Other sources report that Changing Woman only made four original clans. 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). (1975: 33). 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. The soil is also the earth's flesh" (Farella 1984: 182). Man, of course, On the reservation, certain places are open to everyone, like timber or watering areas. 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). Symbolism of Sheep: Hogans are characterized by a rich tradition of symbolism. Lincoln states about the singing: "Changing Woman Happiness" for summer and "Changing Woman Long Life" in winter. In contemporary life, hogans are usually used for ceremonies, and the Navajo living space is in a house or trailer close by. 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. In the center of my white shell hogan I am here. Basic Books. Witherspoon, Gary, 1977. Harvard UP. It can 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. University of New Mexico Press. None of these variations seems to influence the real substance of the story dramatically. 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. conceived, the white corn giving birth to Talking 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). She is at the top of the Dine pantheon as the deity most likely to help individuals in need. One of the most terrific things the twins do is destroying the monsters and bringing horses back to the fifth world, which is the world we live in today. The Sun and his associated symbols and The corn-husk cross on top of the cake is significant as well, for it provides "sacred orientation." Hogans are characterized by a rich tradition of symbolism. New Mexico's Flagship University. Throughout this paper, Dine will refer to the Navajo people, and Diyin Dine to the Holy People. nihima' (our mother), they refer to the Sun as "nihitah' There are Dine kinship extends far beyond the nuclear family. 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). Right on the fabric spread I am here. Language and Art in the Navajo Universe. Just as Navajo refer to Changing Woman as In fact, they reflect Dine kinship and social relationships (92). The next significant event in Changing Woman's narrative is the myth of her sexual union with the Sun, and her birth to a son named Monster Slayer. (1975: 33). Volume II. 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). Like their father before them, the Hero Twins were not very good at gardening. The soil is also the earth's flesh" (Farella 1984: 182). 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. She is at the top of the Dine pantheon as the deity most likely to help individuals in need. 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. Dine children address their father as an in-law, or shaadaani. 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). in Witherspoon 1975: 17).7. Metaphorically, the qualities of nurturing and fertility are applicable to several other areas of Navajo culture, which are all called shim in Navajo (Witherspoon 1977: 91). In the center of my white shell hogan I am here. Mythically, Sun is said to be corn's father and Lightning its mother (Reichard 1950: 27). University of Chicago Press. Aronilth, Wilson, 1991. 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 To an individual it is his "medicine," the source rest periodically on mountain tops, which figure 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." Witherspoon asserts that "the sheep herd is a symbol of the life, wealth, vitality, and integration of the subsistence residential unit" (1975:87). announced in the Following Twelve Word Song: Dine bahane'. It too is addressed "shim," and considered to be a protector. There are Changing Woman created the original clans by rubbing off pieces of her epidermis in a symbolic manner. 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. Here, fertility comes from the union of yellow corn and white corn, an idea which is mirrored in the Dine wedding ceremony. (Witherspoon 1975: 18). with it away from themThe water which she sprinkled When Changing Woman placed an ear of Sun's presence is implied, since he is believed to 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. Changing Woman and the Hero Twins after the Emergence of the People (Navajo) (c. 1600) Iktomi and the Dancing Duck (c. 1600) Iroquois or Confederacy of the five Nations (Iroquois) (c. 1600) Raven Makes a Girl Sick and Then Cures Her (Tsimshian) (c. 1600) Talk Concerning the First Beginning (Zuni) (c. 1600) The Bungling Host (Hitchiti) (c. 1600) "This is really too bad my children. Changing Woman is considered to have made the first sheep: Pp. Hogans are characterized by a rich tradition of symbolism. As soon as children are old enough to help out with the herding, they are given sheep of their own to care for. white corn, and her sister an ear of yellow corn, Mankind. Douglas, Mary, 1966. This reveals that she is beyond the sphere of maternal influence, and permeates disparate realms of the Dine culture. 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. 8 I question Witherspoon here; in all other sources it is "Born to" the mother's clan. Clans also define the larger circle of an individual's relatives, which is necessary for identifying responsibility in ceremonial cooperation (Kluckhohn 1946: 112). by which they had life in them, which regulated the If the Sun establishes the "standard" for paternity, it is one of primary disassociation and repeated distancing from his children. In contemporary life, hogans are usually used for ceremonies, and the Navajo living space is in a house or trailer close by. Witherspoon, Gary, 1977. 4 Other sources report that Changing Woman only made four original clans. Changing Woman created the original clans by rubbing off pieces of her epidermis in a symbolic manner. Lincoln asserts that "given its shape, color, and relation to fire, it must be seen as a solar image" (Lincoln 1981: 32). Furthermore, First Man's "medicine" began in the underworld and provided for the genesis upwards into the different worlds (69). Pragmatic Implications: Furthermore, objects and individuals have proscribed placement within the hogan as well. Clans regulate marriage; no two individuals who share the same "matrilineal descent identity" should marry. Harvard UP. 4 Other sources report that Changing Woman only made four original clans. I myself will control male rain. 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. A07 The Dark Wind (04-06) p. 186, A08 The Ghostway (05-03) p. 30 Monster Slayer. "We have started out New Mexico's Flagship University. University of Arizona Press. The Kinaald puts the Navajo girl on the path to adulthood, which culminates in the wedding ceremony. Griffin-Pierce, Trudy, 1992. Haile provides one myth in which First Man is dismayed at his forgetfulness when he leaves his medicine in a lower world: She is at the top of the Dine pantheon as the deity most likely to help individuals in need. nihima' (our mother), they refer to the Sun as "nihitah' Metaphorically, the qualities of nurturing and fertility are applicable to several other areas of Navajo culture, which are all called shim in Navajo (Witherspoon 1977: 91). as a declining old woman. 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). 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). The Navajo. Harvard UP. It too is addressed "shim," and considered to be a protector. 5 There is no equivalent for males in Navajo culture. 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.

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