Navajo Studies

This forum engages an emerging discourse around historical reckoning, truth, and reconciliation, asking how these frameworks inform American archaeology and its future. A growing number of archaeologists are now demanding systemic disciplinary transformations that directly address how white supremacy and settler colonialism enact Indigenous dispossession and erasure as well as anti-Blackness, gender discrimination, and ableism. This forum, featuring 10 archaeologists-including a mixture of junior-and senior-level scholarsis organized into thematic dialogues that highlight their different perspectives and experiences within North American cultural heritage management. First, the dialogue interrogates American archaeology's embeddedness in ethnocentrism and racism. It then looks at different forms of collaboration that actualize anti-colonial critiques and corrections. Next, it compares collaborative methods with broader calls for "un-disciplining" through incorporating non-Western expertise, sensibilities, needs, and interests. In response to systemic forms of racism, colonialism, and neoliberalism within archaeology, the authors discuss how individuals and institutions can work for and with Indigenous and descendant communities to achieve "reclamation, " defined as the assertion of community control over their significant places, ancestors, belongings, and historical narratives. The article concludes with a consideration of how archaeology can be used by communities to ensure their collective futures. Resumen El presente foro involucra una discusión que surge de la afrontación (reckoning), la narración de la verdad, así como la reconciliación histórica, cuestionando cómo éstas estructuras nos presenta la arqueología de Estados Unidos, así como de su futuro. Un número creciente de arqueólogos están exigiendo transformaciones disciplinarias sistémicas que aborden directamente cómo la supremacía blanca y el asentamiento colonial promulgan la desposesión y supresión indígena, así como la antinegritud, discriminación basada en genero, y prejuicios en relación a la capacidad humana. Este foro, compuesto de diez arqueólogos-una combinación de académicos de poca y avanzada experiencia en la disciplina-fue dividido en diálogos temáticos que destacan las diferentes perspectivas, y experiencias dentro de la gestión del patrimonio cultural en Norteamérica. En primer lugar, el diálogo cuestiona el arraigo de la arqueología estadounidense en el etnocentrismo y el racismo. Así mismo, se examinan distintas formas de colaboración que rectifica críticas y correcciones anticolonialistas. Por último, se comparan los métodos de colaboración de talle más amplio a la «indisciplina» mediante

The introduction of sheep to the U.S. Southwest in A.D. 1598 and their embrace by non-colonized Diné (Navajo) communities over the next 150 years represents a unique cultural shift in Indigenous North America whose effects can still be seen today. Because the early history of this process remains poorly understood, the Early Navajo Pastoral Landscape Project (ENPLP) was developed to explore incipient pastoralism's role in early Diné society. This paper reports a minimally invasive methodology for identifying Gobernador Phase (ca. A.D. 1625-1760) Navajo sheepherding sites in northwestern New Mexico through the identification of calcitic dung spherulites in archaeological soil samples associated with likely corral/pen enclosures. Dung spherulite-focused approaches have been successfully employed at dozens of sites worldwide, and the results of the ENPLP Phase 3 analyses suggest that this approach does work in the early Navajo context, although there are a series of potential limiting factors.

This article critically engages with the intersections of Indigeneity, decoloniality, and environmental disruption through a critique of the imposition of Bilagáanaa (Western) planning paradigms on the Navajo Nation governmental structures. We examine the Navajo Nation Chapter House Community Land Use Plan and emphasize how community-based processes of knowledge production, like mind maps, challenge and reframe the Navajo Nation Land policies. Historically, architectural and planning consultants produced comprehensive plans that are neither culturally suited to the desires of Diné (Navajo Nation citizens). These externally imposed processes often disregard the distinctive social dynamics, built environments, and community-based economies of Diné life, while simultaneously failing to articulate a sustainable, longterm vision for environmental and economic resilience. In response, we highlight how Diné apply the principles of Sa’ah Naagháí Bik’eh Hózhóón’ (critical Diné Land-based planning praxis).

Shaped by centuries of settler-colonial policies, New Mexico's education system continues to marginalize Native American students from K-12 through higher education. Despite the 2018 Yazzie/Martinez ruling, which declared the state's education system unconstitutional for failing marginalized students, reforms have largely been symbolic, leaving systemic inequities intact. In this article, I examine the persistent barriers faced by Native students, including underfunding, cultural erasure, and epistemic violence. Drawing on Tribal Critical Race Theory (TribalCrit) and Fanon's concept of ontological dissonance, the analysis highlights how Western academic paradigms devalue Indigenous knowledge systems and perpetuate colonial hierarchies. Key findings reveal that tribal schools receive significantly less funding than their non-Native counterparts, contributing to outdated resources and inadequate teacher preparation. In higher education, Native students encounter a double bind: they are penalized for adhering to cultural practices while being forced to assimilate into institutions that dismiss their epistemologies. High attrition rates and widespread imposter syndrome are traced to systemic neglect rather than individual failings. In terms of performative reforms like land acknowledgments and tokenistic "culture days," I argue that these measures fail to address structural inequities or promote Indigenous intellectual sovereignty. I conclude with actionable recommendations for decolonial reform, such as using tribal-controlled funding models, abolishing remedial tracking systems, and redistributing land-grant revenues to support Native students. By centering Indigenous voices and values, this research advocates for an educational paradigm shift that dismantles colonial logic and fosters true equity for Native learners in New Mexico and beyond.

This work would not have been possible without the help of countless people. Ahi'yihe: to the entire Nosie family, especially Wendsler and Theresa, for always treating me with love and acceptance, for becoming my family, and for teaching me what it means to be Apache. To Vernalda Grant, for her wisdom and guidance. To everyone else on San Carlos and in Apache Stronghold who has been a part of this movement. To my academic advisors Dr. Eric Perramond and Dr. Jean Lee, for your patience and invaluable assistance during this process. To Dr. Dwanna Robertson, for being a mentor and a friend. Lastly (but always first in my heart), to my family, for their love and support.

This article offers a political-ecological reflection on Navajo (Diné) sovereignty, emphasizing lived and territorial interpretations of sovereignty, expanding our standard, juridical-legal notions of sovereignty that dominate public discourse on tribal economic and energy development. Operating from a critical analysis of settler colonialism, I suggest that alternative understandings of sovereignty – as expressed by Diné tribal members in a range of expressive practices – open new possibilities for thinking about how sovereign futures might be literally constructed through specific energy infrastructures. The article follows the controversy surrounding a proposed coal fired power plant known as Desert Rock, placing the phantom project in a longer, enduring history of struggle over energy extraction on Navajo land in order to illuminate this contested future. Broadly, these re-significations of sovereignty point toward a distinct modality of environmental action that suggests other ...

Provides census data / statistical count of tribal peoples per Indigenous Nation in New Mexico in 1951. Data provided by the United States Office of Indian Affairs Albuquerque Office. Commentary made by Dr. Bertha P. Dutton, Curator of Ethnology, Laboratory of Anthropology (Museum of New Mexico).

Census
Census data
Population
Statistics
Keresan Indians
Navajo Indians
Pueblo Indians
Tewa Indians
Tiwa Indians

Acoma Indians
Cañoncito Band of Navajos (To’Hajiilee / Tó Hajiileehé Navajo Chapter)
Cochiti Indians
Isleta Indians
Jemez Indians
Laguna Indians
Picuris Indians
Taos Indians
Zia Indians
Zuni Indians
New Mexico
Acoma (N.M.)
Cañoncito (N.M.)
Cochiti Pueblo (N.M.)
Jemez Pueblo (N.M.)
Nambe Pueblo (N.M.)
Navajo Alamo Indian Reservation (N.M.)
Ohkay Owingeh Pueblo (N.M.)
Picuris (N.M.)
Pojoaque Pueblo (N.M.)
Pueblo of Laguna (N.M.)
Pueblo of Santa Clara (N.M.)
Ramah (N.M.)
San Felipe Pueblo (N.M.)
San Ildefonso Pueblo (N.M.)
Sandia Pueblo (N.M.)
Santa Ana Pueblo (N.M.)
Taos Pueblo (N.M.)
Tesuque Pueblo (N.M.)
Zia (N.M.)
Zuni (N.M.)

This study examines selected works of William Butler Yeats within the framework of metapoetry, a concept that simply refers to poetry written about poetry. The analysed works include "The Balloon of The Mind," "Coole Park and Ballylee, 1931," "Adam's Curse," "The Circus Animals' Desertion," "Ego Dominus Tuus," "A Coat," and "Meditation in Time of War." Additionally, W.H. Auden's "In Memory of W.B. Yeats," written in tribute to Yeats, is also analysed in this context. Focusing on the metapoetic self-reflexivity in these works, this study explores Yeats' poetic consciousness manifests through his engagement with the creative process. It further investigates traces of the poet's ongoing engagement with his own psyche and creative process. By employing metapoetic elements, Yeats not only reflects on the nature of poetry and the act of creation but also exposes the tension between traditional poetic forms and modernist experimentation. The study also examines how metapoetry can emerge not only in explicitly metapoetic works but also in more seemingly ordinary poems, reflecting Yeats' significant engagement with this concept. In doing so, it emphasizes how metapoetic themes deepen the self-questioning power of poetry and illuminates the essence of the creative process.

Chabot, Maria, 1913-2001 [author]
Dietrich, Margretta Stewart, 1881-1961 [writer of introduction, editor]
New Mexico Association on Indian Affairs [issuing body]

Navajo Indians
Agriculture
Denehotso Community Day School
Diseases
Domestic animals
Droughts
Economic conditions
Education
Epidemics
Food
Government relations
Irrigation
Irrigation farming
Off reservation boarding schools
Range management
Livestock
Sheep
Horses
Historic period 
20th century
United States -- Race relations
United States. Livestock Reduction Program
Navajo Nation, Arizona, New Mexico, Utah

First and foremost, I would like to thank the members of my committee. I offer my sincerest thanks to my Committee Chair, Margaret Connell-Szasz for her encouragement and her helpful dialogues throughout this process. Her support and faith in me never faltered, even when I needed extra nudges to finish. I would also like to extend a thank you to Durwood Ball, whose conversations and support about my topic was encouraging. His wealth of knowledge on U.S. military history proved very helpful in guiding me to sources I otherwise would not have considered. And finally, I want to thank Cathleen Cahill, whose cheerfulness and open door always greeted me when I needed specific advice, or just great conversation. A large portion of new material I used in this thesis would not have been available without the 2013 regional residency fellowship awarded to me by the National Archives. The staff at the National Personnel Records Center in St Louis was extremely helpful during my two visits to the archives. I would especially like to express a heartfelt thank you to the archivists, Ashley Mattingly and Theresa Fitzgerald, who found everything I requested and more. Also a special thank you to Eric Kilgore, Research Room supervisor, and his staff for their knowledge and assistance. Doris Sander, too, was helpful in accessing materials for me in the nonarchival research room. And finally, a special thank you to Bryan McGraw, the director for the National Archives at St Louis, for his cordiality, enthusiasm, and sincere love for his work that was truly inspiring. I also want to thank my sons, Anthony and Christopher, for their love and encouragement. Their help, from research assistant at the archives to fixing computer v glitches, assisted me in innumerable ways. A special thank you goes to my oldest son, Michael, who unselfishly took on the task of reading my drafts and offering very concrete and valuable suggestions. I also would like to thank John and Jenny Crouch of Silver Cloud Video Productions for their assistance in collecting the interviews with members of the "first twenty-nine," and with Frank Shinn, during my undergraduate studies at the University of Arizona. I also want to extend a sincere thank you to Donna Monette, a diligent researcher in her own right, who loves these men and their story almost as much as I do. And lastly, I give a special and heartfelt hug to my partner, Ellis Tanner. Without his love and support and unwavering faith in me, I would not have started -or finishedthis journey.

I analyze Navajo land settlement patterns in the Wupatki Basin pre-1860 to the mid-1980s. Specifically, I investigate the following question: what effect did external coercive and internal cultural factors have on settlement patterning? To examine external factors, I focus on
change in environment, war, settlers’ and ranchers’ increasing demands for land, and federal land management policies. To examine internal factors, I consider the kinship relations, change in family dynamics, and ethnohistoric accounts re-told by descendants of the Wupatki Navajo. When external factors intersect with internal factors, traditional lifeways are interrupted, causing loss of connection to culture, family and traditional values.
The Wupatki Basin, ancestral home to some Navajo has been the site of a long and sometimes contentious history between Navajo families, local ranchers, and the National Park Service. The creation of Wupatki National Monument in 1924 resulted in Navajo residents being removed from a portion of their ancestral homelands. Consequently, many Wupatki Basin Navajo experienced loss of land and connection to family members. I employ spatial analysis of Navajo settlements including family dwellings and sheep herding areas within and surrounding the monument to discern land use patterns of the Wupatki Navajo before and after the U.S.
government established the monument. Memory theory joined with discussion of Ho’zho, K’é’ and K’éí’ in Navajo philosophy and the results of the spatial analysis demonstrate the historic and ongoing importance of land and the social consequences of land loss for Navajo people.

The antibody response to H. influenzae type b (Hib) is pauciclonal, and is dominated by antibodies using the V A2 gene. Navajos have a 5-10-fold increased incidence of Hib disease compared with control populations. We hypothesized that a polymorphism in one of the genes in this oligoclonal response may lead to increased disease susceptibility. Since the predominant A2 + anti-Hib antibodies have high avidity for Hib and can be unmutated, the A2 V gene was analyzed. Over half of the Navajos studied, but only one control individual, had a new allele of A2, termed A2b, with three changes from the published A2 germline sequence. One of the changes was in the recombination signal sequence, suggesting that the A2b allele might not undergo V-J rearrangement very frequently. This possibility was confirmed by analyzing the relative frequency of non-productive A2 rearrangements in A2a/b heterozygous Navajos. Many fewer A2b rearrangements were observed, showing that the A2b allele is defective in its ability to undergo rearrangement. The prevalence of this allele in Navajos may play a role in their increased susceptibility to invasive Hib disease. If so, it would underscore the importance of the germline Ig repertoire for protective antibody responses to pathogenic bacteria in unimmunized children. (

Microbotanical starch analysis is currently underutilized in U.S. Southwestern archaeological research. The general resilience of starch granules embedded in groundstone tools and ceramic vessels makes this approach ideal for investigating the dynamics of ancestral Southwestern foodways in a minimally invasive manner in line with the tenets of the Indigenous archaeology movement. This paper reports the results of a starch-focused analysis of ceramic sherds and groundstone tools recovered from the surface of a Gobernador Phase (c.1625-1760 CE) Diné (Navajo) habitation site in northwest New Mexico. Microremains evidence for a variety of early Navajo food preparation techniques is discussed in conjunction with ethnohistoric studies of Diné foodways and the ongoing food sovereignty movement in Indigenous communities.

This evening, we have to deal with the Atlantis tradition in the western hemisphere. And, it is an interesting subject that springs with a great number of many different roots and has a great many verifications and wanderings as we seek with different tribes for records. I have already mentioned the totemic records in the Northwest, the totem poles of the Canadian Indians and how these frequently represent the deluge and the salvation of two human beings who were to become the progenitors of a new race. We find a similar record among the Atlantic coast Indians, around the Cumberland Gap area. Also, further south among the Seminoles. In fact, nearly all of your Atlantic seaboard tribes have legends of one kind or another relating to the existence of a land directly to the east of them.

Carved wooden figures of Englishmen as seen .... by the carver, Thomas Ona of Lagos, Nigeria. From left to right: a soldier, a missionary, Queen Victoria, a wigged lawyer, and a polo player. Carved 1943-45, figure of Victoria 29 cm. high, property of William Bascom.

In the recent past the Office of the Nuclear Waste Negotiator awarded grants to several Indian tribes to study the feasibility of siting a monitored retrievable storage facility for spent nuclear fuel on their lands. More recently, the Mescalero Apache Tribe in New Mexico and the Skull Valley Band of Goshute Indians in Utah have entertained proposals to locate a private interim spent nuclear fuel storage facility on their lands. Critics of such proposals argue that proponents of such proposals are exercising a form of environmental racism by preying on relatively unsophisticated, impoverished communities with few options for economic development. The authors argue that proposals to site spent nuclear fuel storage facilities in Indian country are not per se unjust. They briefly describe the history of tribal involvement in spent nuclear fuel storage activities including those of the Yakama Indian Nation, Nez Perce Tribe and Confederated Tribes of the Umatilla Indian Reservation for the Basaltic Waste Isolation Project and the role of tribal sovereignty and federal Indian policy play in establishing tribal standing to participate in such activities. The authors also suggest a series of "environmental justice indicia" which can be used to assess and strengthen the "justness" of interim spent nuclear fuel storage proposals in Indian country.

The Navajo Tribal Utility Authority staff prepared this report. The authors would like to thank other staff members for providing encouraging comments. In addition, this final technical report would not have been possible without the support of the NTUA District and Sub-Offices. Special thanks to the members of the Navajo Electrification Demonstration Program team and their willingness to share information and customer experiences.

As carbon emissions from the burning of fossil fuels warm the planet, altering the climate and causing severe drought in some regions and unprecedented flooding in others, and as state and local governments privatize once-public water systems in the name of fiscal austerity, the connection between water equity and social justice is increasingly evident. This article introduces a critical lens of intersectional environmentalism and identifies three questions that teachers and students can ask to examine how a society’s treatment of water is connected to its treatment of people. When students understand how the well-being of people, animals, natural resources, and the Earth itself are interconnected, they are better prepared to explain how working for environmental justice necessitates their working for social justice as well.

This paper discusses African cosmology as seen in the indigenous religion of the Yoruba. The focus of this paperis creating a framework of how the theory of evolution can enhance further understanding of some Yoruba beliefs, chiefly, its concept of human. This is done by tracing the history of the theory of Evolution. This is necessary because Charles Darwinmust have been influenced by the works of some scientists before him. Several arguments that humans descended from the Apes were also discussed in this paper. These are premised on the implication of such notion on world religions which suggest creationism notably that of a perfect human being which is at odds with the conclusion of evolution. This paper discusses also the Yoruba concept of human, a notion that is clearly different from the western one. The relationship between human being and nature in Yoruba understanding and its link to the theory of evolution forms a major fulcrum in this research. This paper concludes that O...

The President's Committee on the Arts and the Humanities (PCAH) has played a significant role in American government since its establishment by President Reagan in 1982. Although not part of the President's Cabinet, the PCAH serves as an advisory body directly appointed by the president to support and promote arts and humanities across the nation. Despite its non-partisan mission, the PCAH has not been immune to political turmoil. In 2017, following President Trump's controversial comments on the Charlottesville violence, the PCAH members resigned en masse, leading to the committee's temporary disbandment. President Biden reinstated the PCAH in 2022, emphasizing its importance in fostering civic engagement, social cohesion, and equity through the arts and humanities. This article features an interview with current PCAH members, including National Endowment for the Humanities Chair Shelly C. Lowe, Oscar-and Tony-award winner and PCAH Co-Chair Bruce Cohen, and PCAH member and interdisciplinary artist Amanda Phingbodhipakkiya. The discussion highlights their personal and professional journeys within the arts and humanities, underscoring the profound impact of cultural experiences on their lives. They advocate for continued government support, citing the arts and humanities as essential for a functioning democracy.

Drawing on fieldwork carried out in Athens in 2011 during the social movement of Syntagma Square — sometimes known as the Greek Indignados movement — I discuss the presence of music during the uprising. Due to the absence of any central organization (e.g. political party, trade union), horizontal procedures prevailed. This fact was clearly reflected in music. Songs associated with the left-wing parties in Greece were not welcome. Instead, a wide variety of musical genres were performed, reflecting people’s different socio-cultural and ideological identities. Surprisingly, a considerable amount of Cretan music was performed during the police attacks. Musical activities took the form of collective participation and improvisation, thus rejecting the habitual 'protagonists' (e.g. singer, song writer, instrument player) and creating an intersubjective world of everyday life. To underline the conjunction between everyday life and social uprising, I adapt the Latin phrase modus vivendi as modus movimiendi in which musicking became the heart of the movement.

El Palacio ISSN: 0031-0158

Navajo Indians -- Religion
Navajo Indians -- Medicine
Navajo architecture
Sweat lodges
Sweatbaths
Medicine, Traditional
Religion and Medicine
Railroads -- Employees
Campsites -- New Mexico -- Raton
Culture change
Ethnology
Unitarian Service Committee
Atchison, Topeka, and Santa Fe Railroad Company
Navajo Nation, Arizona, New Mexico, Utah
Chuska Mountains (Ariz. and N.M.)
Arizona
California
New Mexico
Raton (N.M.)

Proof version of contributed essay chapter in 2024 museum catalog associated with Navajo weaving exhibit "Horizons: Weaving Between the Lines with Diné Textiles" at MIAC (Santa Fe, NM). Essay discusses archaeological evidence for Diné weaving practices prior to mid-19th century focus of most contemporary Navajo weaving studies.

Arizona quarterly ISSN: 0004-1610

Comparative analysis
Sandpaintings
Navajo painting
Navajo Indians -- Religion
Navajo Indians -- Oral tradition
Mandala (Buddhism)
Apache Indians
Hopi Indians
Tohono O'odham Indians
Zuni Indians

This paper explores Sourindro Mohun Tagore's aesthetic exploration of 'Hindu Music' through his portrayal of raga and rasa. Tagore, a late nineteenth century musicologist from Calcutta, emphasized raga-raginis as the central musical object of sensory experience in Indian music. By juxtaposing Sanskrit dramaturgical aesthetic theory of rasa onto the musicological entity of raga, Tagore aimed to induce his readers to the emotive experiences within 'Hindu Music' through sight and sound as two genres of feelings, cultivating a 'Hindu' musical sensorium. Drawing on Erica Fretwell's work on sensory experiments, this paper analyzes Tagore's enunciation of raga-raginis as sensory objects, bridging different sensory experiences into an aesthetic project. Furthermore, Tagore's re-presentation of raga-raginis serves as a site of re-contextualization, amalgamating various sensory modalities to educate readers about Indian music as an aesthetic experience. This paper also examines Tagore's efforts to establish a 'perfect system' of Indian music and his role as an educator of taste, foregrounding the visuality in Hindu music. Through an in-depth analysis of Tagore's works, this paper highlights the intertwining of literary, visual, and aural modalities in the representation of raga-raginis, positioning Hindu music as an art form reflective of the gentler sentiments of the Hindu race.

Drawing on discourses on "sustainable," "green" or "climate-smart" mining, public and private actors in the sector are justifying the (re)opening of metal mines in certain rural areas of Europe. Andalusia, a Southern region of Spain, is a pioneer territory in this regard. In this region, mining revival is framed as a paradoxical remedy to the current economic but also ecological crisis, despite the regional history of mining environmental disasters and deep social crisis caused by economic bubbles. How are the new mines made desirable in a context where the local economic, social, and environmental history could jeopardize these projects? The article explores mining revival in Andalusia, from urban centers to mining installations, approaching this process as a combination of promises and material practices. It analyzes the multiple expectations and activities supporting mining redeployment, both from above and from below. Ethnography helps to unpack the plurality of the social conditions that enable the materialization of extractive promises as industrial activities: beyond the top-down imposition of these activities, the article argues that it hinges on the local expectations of the people on the frontline of extraction. At the same time, these expectations are partly shaped by corporate and public policy. People's hopes can thus be thought of as being "mined": aspirations, desires, and anxieties are extracted from societies and processed through media discourses, political speeches, and corporate practices. However, just like ores can oppose physical resistance to extraction due to their biophysical characteristics, so too can local aspirations and hopes come into conflict with the reality of mining.

Over the course of their history, the Navajo (Diné) have constructed many types of architecture, but during the 20th century, one building emerged to become a powerful and inspiring symbol of tribal culture. This book describes the rise of the octagonal stacked-log hogan as the most important architectural form among the Diné. The Navajo Nation is the largest Indian reservation in the United States and encompasses territory from within Arizona, New Mexico, and Utah, where thousands of Native American homes, called hogans, dot the landscape. Almost all of these buildings are octagonal. Whether built from plywood nailed onto a wood frame or with other kinds of timber construction, octagonal hogans derive from the stacked-log hogan, a form which came to prominence around the middle of the last century. The stacked-log hogan has also influenced public architecture, and virtually every Diné community on the reservation has a school, senior center, offi ce building, or community center that intentionally evokes it. Although the octagon recurs as a theme across the Navajo reservation, the inventiveness of vernacular builders and professional architects alike has produced a wide range of octagonally inspired architecture. Previous publications about Navajo material culture have emphasized weaving and metalwork, overlooking the importance of the tribe's built environment. But, populated by an array of octagonal public buildings and by the hogan-one of the few Indigenous dwellings still in use during the 21st centurythe Navajo Nation maintains a deep connection with tradition. This book describes how the hogan has remained at the center of Diné society and become the basis for the most distinctive Native American landscape in the United States. The Diné Hogan: A Modern History will appeal to scholarly and educated readers interested in Native American history and American architecture. It is also well suited to a broad selection of college courses in American studies, cultural geography, Native American art, and Native American architecture.

We report the use of three different dissemination approaches for providing environmental research results back to Navajo communities from different research projects. The objectives of the dissemination are to provide the results to the community, have a dialogue about the results, and learn more about the environmental concerns of the community for potential future research projects. The first approach utilizes radio announcements and flyers provided to the community announcing dissemination meetings specific to the research projects. The second approach is more collaborative, working with a grassroots organization to organize report-back meetings, as well as one-on-one discussions of the research project. The third approach involves the development of a booklet for distribution to communities along with an oral presentation at the regularly scheduled monthly community meetings to discuss the information. Overall, the second and third approaches are more effective than the first a...

El Palacio [ISSN: 0031-0158]

Includes image.
Includes bibliography.

Anthropology, Cultural
Land settlement patterns
Navajo Indians
Navajo Indians -- History
Apaches de Navajo
Navahu
Navajo architecture
Navajo architecture -- Classification
Navajo Indians -- Dwellings
Navajo Indians -- Dwellings -- Classification
Hogans
Hogans -- Classification
Hogans -- Identification
Jemez Indians
Tewa Indians
Navajo Nation, Arizona, New Mexico & Utah
San Juan County (N.M.)
Chaco Canyon (N.M.)

This work is dedicated to my mother, Sandra Big Bull Grier, Iikstonanatsis (Thin Needles). May you find the peace that you have always deserved in the heavens, alongside your family who now can be in peace there with you, if not here on earth.

Documenting the Dinétah: Papers in Honor of James M. Copeland, Papers of the Archaeological Society of New Mexico, Vol. 49, 2023

Most studies of Diné (Navajo) rock art imagery in the Four Corners region of the US Southwest have overwhelmingly focused on stylistic changes. This chapter draws on previous research to conduct a GIS-based assessment of early Navajo rock art and its association with a variety of early Diné site types at multiple scales, thus expanding discussions of Navajo cultural landscape practices.

Campbell, Wade and Maxwell Forton (2023) Chasing Copeland and Roger’s “Trial Balloons”: Multi-scalar Considerations of Early Navajo Rock Art in Dinétah. In Documenting the Dinétah: Papers in Honor of James M. Copeland, Papers of the Archaeological Society of New Mexico, Vol. 49, edited by Emily J. Brown, Matthew J. Barbour, Jeffrey L. Boyer, and Cordelia T. Snow, pp. 43-62. Archaeological Society of New Mexico, Albuquerque.

This presentation introduces an integrated fusional-agglutinative glossing convention for annotating the Navajo Corpus of Historical Narratives, featuring over 10,000 Diné words. Designed for accessibility to educators and scholars, the approach adheres to three principles: 1) Do not change the shape of morphs while segmenting; 2) Keep number of categories and morphs in a manageable range, and do not merge or split them; and 3) Segment as much as possible, assign as much meaning as possible.

El Palacio magazine (ISSN: 0031-0158)

Navajo silverwork
Navajo silverwork -- History
Navajo Indians -- Jewelry
Necklaces
Beads
Silvework -- Mexico -- History
Pomegranates
Pomegranates -- Mexico
Pomegranates -- Mexico -- Oaxaca (State)
Pomegranates -- Mexico -- Yalalag
Pomegranate in art
Squash blossom design
Squash blossom beads
Mexico
Oaxaca (Mexico : State)
Yalalag (Mexico)
Guatemala
Navajo Nation, Arizona, New Mexico & Utah

El Palacio magazine (ISSN: 0031-0158)

Indian silverwork
Navajo Indians -- Jewelry
Navajo Indians -- Jewelry -- History
Navajo silverwork
Turquoise
Turquoise jewelry
Turquoise jewelry -- History
Zuni Indians -- Jewelry
Zuni Indians -- Jewelry -- History
Lapidary
Southwestern United States
Navajo Nation, Arizona, New Mexico & Utah
New Mexico
Zuni (N.M.)

Investigations of the iconic rainbow pictograph panels at two sites in Southeastern Utah, and one in western Colorado are shown to have diagnostic and homologic correlations with Southern Apachean material culture and sand paintings. Cultural indicators show Apachean preferences for geocentric referencing, cultural direction, symbol consistency and symbol affinity. Homologic comparisons with material artifacts and the creation myths of the Western Apache and Navajo confirm their cultural authorship, in contrast to the Hopi, Pueblo, Uto/Aztecan cultural indicators. The Rainbow is a dynamic motif that is charged with spiritual associations in ethnographic literature (mythic text) and as a visual indicator of cultural authorships in the prehistoric art of these two sites in eastern Utah.

This is an ethnographic report on the interaction between
practitioners of African Traditional Medicine (ATM) and their
patients. It provides guides for students, researchers and scholars
on the role and the place of the cultures and religions in the
practice of ATM among the Yoruba. Beyond the general
questions of health care, this book focuses on bioethical decision
making in the context of ATM. This book, as much as possible,
does not compare traditional African perspectives with Christian
or Islamic positions on medical practices. The assumption is that
it is more intellectually cogent to first understand the views of
the traditional Africans and then, future works can draw a
comparison between religions and cultures on the subject matter

This dissertation presents an analysis of child acquisition and production of the Navajo verb construction. My data shows that Navajo children extract meaningful verb units that do not adhere to the linguistic boundaries normally ascribed to the Navajo verb. Through my data, I have observed that children use morphologically and phonologically reduced units. They produce verb constructions that exhibit fusion with units outside the verb such as postpositions. As the children acquire larger units, or chunks, morphophonological interactions are preserved. This dissertation is a longitudinal cross-sectional analysis of child language data collected from four Navajo speaking children. The children, all male, range in age from 4 years 11 months through 11 years 2 months. My fieldwork included obtaining permission, recruiting participants, recording, transcription, coding, corpus building, and analysis. This study uses insights from usage-based linguistic theories and approaches to the stu...

*Redacted report* [Maps redacted]
Whitehorse Project
Museum of New Mexico MNM Project ; no. 41.404.

Six Historic Navajo sites, homestead units and sweat lodges; a multicomponent Historic Navajo and Mesa Verde site, and a lithic artifact scatter.

Archaeological surveying
Lithic analysis
Lithic scatters
Historical archaeology
Ethnohistory
Navajo Indians
Navajo Indians -- History
Corrals
Homesteads
Sheep pens
Sweat lodges
Pueblo III period
AD 1200
Historic period
20th century
LA 59957 
LA 59958
LA 59959
LA 59960
LA 59961
LA 59962

LA 59963-
LA 59964

Human beings continue to question the meaning of and explore ways to overcome death, pain, suffering and the various misfortunes and calamities that beset their lives, at collective and individual levels. Religions may offer an answer to these questions along with the means to restore health and well-being; or they may leave unresolved questions and contradictions, such as the Christian irreconcilability regarding the existence of evil in a world created and ruled by an omnipotent, omnibenevolent, and omniscient God. Yoruba cosmology provides a complex explanation of harm. Moral, economic, socio-political and natural evils are ascribed to a wide range of causes, mostly related to the broken cosmic or social disequilibrium resulting from human wrongdoing, which needs fixing. Death, illness, conflict, loss, deprivation, tears, imprisonment, drought, infertility, plagues, etc. are spiritual forces known as Ajogun (lit. "warriors against humankind"). Although people try to keep these forces away, they accept that they have a role to play in maintaining the equilibrium in the Cosmos and society and in the continuity of life. In this paper, I explore the ways in which the Ajogun are conceived of and treated in Yoruba cosmology, based on ethnographic research on Òrìsà worship, the Ifá system and Candomblé.