Art Appreciation And Paintings

Navajo

Housing
The Navajo have traditionally lived in houses called hogans octagonal. Hogan fork and brush-land homes. According to Kehoe, this style of accommodation Navajo is distinctive, even going so far as to say that "even today, solidly built, log wall Hogan is preferred by many Navajo families. However, the Navajo have a different style of accommodation. Around the 17th century, the Navajos have built rectangular stone houses called villages. These villages are suspected have been adopted by the Navajo, Pueblo culture, and resemble small town houses.
Subsistence
Until he came into contact with the Spanish and towns of, Navajos were hunters and gatherers. They adopted the techniques of breeding and culture of the people, who grow mainly maize, beans and squash. Due to the influence Spanish, who began to raise sheep and goats, according to them for use in trade and the food. (Kehoe, 133) have become the collection of woolen blankets and clothing that could be used for commercial or personal use. Also depended on their flocks of sheep for meat. Their lives depended on the sheep so that, for Navajo sheep were in a currency effect and a sign of social status.
History
Beginning
The Navajo / Din speak dialects of the language family called Athabaskan. These people were once a single ethnic group probably near the Great Slave Lake in Canada's Northwest Territories modern, after have crossed the Bering bridge thousands of years earlier. In addition to the speakers of a language resides in Utah, Colorado, New Mexico, Arizona and the speakers also Athabaskan today are parts of Alaska and northern Canada. An indigenous people known as the Dene living in an area around Great Slave Lake and the communities in the extreme adjacent northern provinces. The Apache, who live in the U.S. south-western and neighboring regions, are also the Southern Athabaskan speakers and are closely related to the Navajo / Din. Despite the time elapsed, these people may have even understand the language of their cousins lost since long, the Navajo. [Citation needed]
Archaeological and historical suggest that the ancestors of the Apaches and Navajos Athabaskan Southwest entered after 1000, with a substantial increase in population produced in the 13th century. Navajo oral traditions are said to retain references to this migration.
oral history of the Navajo also suggests a long relationship with Pueblo people and a willingness to adapt foreign ideas their own culture. Trade between the townspeople Athabaskan long time and it was important for both groups. The Spanish records say that in the mid 16th century, the Pueblos exchanged goods of woven cotton and corn for buffalo meat, hides and materials for tools Athabaskan stone is made to his life or environment. In the 18th century, Spanish reported that the Navajo had large numbers of livestock and large areas cultures. The Navajo People probably adapted many ideas in their own very different culture.
The use of Spanish in the first word ("Apachu of Nabajoa") especially in the 1620s, Navajo, referring to the population in the valley of the Chama region east of San Juan and northwest of Santa Fe in the 1640s, the term Navajo was applied to these same people. The Spanish recorded in 1670, lived in a region called Dinetah, which was about sixty miles (100 kilometers) west of the region of the Chama River Valley. In the 1780s, the Spanish were sending military expeditions against the Navajo in the southwest and west of the region, Mount Taylor and mountain regions of New Mexico Chuska.
In the last 1,000 years, the Navajo have a history of extending its range and refining their own identity and its importance other groups. This is probably the result of a combination of cultural endemic warfare (raids) and commerce with the Pueblo, Apache, Ute, Comanche and the Spanish people, situated in the changing environment of natural southwest.
Conflict with Europeans
The Spanish began to establish a military force along the Rio Grande in the 17th century in eastern Dinetah (the Navajo homeland). Spanish documents indicate that groups of Apache (which might include Navajo) allied themselves with the peoples the next 21 years, successfully pushing the Spanish from the area after the Pueblo Revolt of 1680. Attacking and trade are part of traditional knowledge and Apache Navajo culture, and these activities has increased following the introduction of the horse by the Spanish, which increased efficiency and frequency of the raids. The Spanish established a series of forts that protected new Spanish Separate colonies and people of the Apache Indians. The Spanish and Mexican registered more called punitive expeditions among the Navajo, which also took livestock and human captives. The Navajo were attacked in institutions far from the same way. This trend Athabaskan groups has continued to appear to be increasingly more formidable enemies in the 1840s until the U.S. Army arrived in the region.
New Mexico Territory
Manuelito, Navajo chief
Officially, the first Navajo contact with the forces of the United States of America in 1846 when General Stephen W. Kearny invaded Santa Fe with 1,600 men during the Mexican-American War. The Navajo did not recognize the change as the legitimate government. In September, Kearny sent two detachments of assault and present Navajo. Kearny later took 300 men on an expedition to Santa Fe California lands As they traveled past Navajo force lost their livestock. He ordered another expedition against the Navajo, which has led to the first treaty with the United States government in November in the Canyon de Chelly.
Over the next 10 years, the U.S. established strengths in traditional Navajo territory. Military records state was to protect citizens and the Navajo each other. However, the former Spanish / model Mexico Navajo raids and expeditions against the other continues. New Mexico (and the citizen militia) has increased 186 061 raids quickly earned him the name Naahondzood Navajo, "in constant fear."
In 1861, Brigadier General James H. Carleton, the new commander New Mexico Federal District, has launched a series of military actions against the Navajo. Colonel Kit Carson was ordered by the issuance Carleton Navajoland and receive discounting the July 20, 1863. Some Navajo surrendered. Carson was accompanied by a large group of citizens of New Mexico and the volunteer militia forces have crossed these kill the Navajo Navajo Navajo land and destroy crops, livestock housing they met. Faced with hunger, Navajo groups began to surrender in what is called the Long March.
Long Road
Main article: Long Walk of the Navajo
In the spring of 1864, nearly 9,000 Navajo men, women and children were eventually forced march of more than 300 miles (480 km) to Fort Sumner, New Mexico. This was the largest reserve (Call Bosque Redondo) [edit] judged by the United States Government. It been a failure for a combination of reasons. It was designed to provide water, wood, supplies and livestock for 4,0005,000 people, was a kind of poor harvest after another, the other tribes and civilians have been able to draw on Navajo, and a small group of Mescalero Apaches have been displaced. In 1868, a treaty has been negotiated allowed the surviving Navajos to return to a reserve which is part of their ancient nation.
Conflict Reserve
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The U.S. Army has continued the strong. Some Navajo were employed by the army as scouts Ndian through 1895. A Navajo Tribal Police operated between 1872 and 1875 and was used by the Navajo tribe to stop the Raiders, created by Manuelito.
By treaty, the Navajos were allowed to leave the reservation with the permit trade. Attacking the Navajo virtually ceased because they were able to increase the size of their livestock and crops, and not have to risk losing another. However, when the initial reservation has increased by 3.5 million hectares (14,000 km) to 16 million acres (65,000 km) today, economic conflicts with the non-Navajo continued. The attacked civilians and business resources that were allocated to the Navajo. cattle grazing leases, land of the railways, mining and licenses are examples of measures taken by U.S. government agencies they could and not do those things on a regular basis.
Navajo woman and child
Regional newspapers have many stories of the Navajo and non-Navajo conflicts in period. These conflicts have often been embellished for political purposes by regional politicians. In some of these accounts, each Navajo was to leave the reservation and pillage the countryside or worse. Although it is probably true that some Navajo strayed, it is also true that some white citizens rejected clearly the laws of the land themselves. In their reports, the U.S. military seemed to be that alarmed by an increase in Navajo, and clearly did not want the Navajo fueled by its neighbors.
In 1883, Lieutenant Parker went to the San Juan River Navajo people and Navajo land invasion with 10 other soldiers and two scouts. In the same year, Lt. Lockett, with the help of 42 soldiers colors joined by Lieutenant Holomon at Navajo Springs. Obviously, the people of the name (s) Houck and / or Owens had murdered the son of a Navajo leader and 100 armed Navajos were therefore looking for them.
In 1887, citizens Palmer, Lockhart, and King to formulate a charge of horse theft and the attack on a house at random from the reservation. Two Navajo men, and all three are dead white, but survived a woman and a child. Captain Kerr (with two Navajo Scouts) examined the ground and then met with several hundred Navajo Houck tank. Rancher Bennett, whose horse was stolen, Kerr said that his horses were robbed by three white men to catch a horse thief. In the same year, Lt. Scott went to the San Juan River with two scouts and 21 soldiers. The Navajo, said Lt. Scott was there to drive the whites who settled in the reserve and close the Navajo River. Scott says to expect, and there is evidence of non-Navajo ranchers many. Without however, only three are active, and the owners refuse to leave, wanting payment for their improvements. Scott's expulsion.
In 1890, a local rancher refuses to pay Navajo won fine. Navajos try to collect them, and whites in southern Colorado and Utah called for 9,000 of the Navajo are on a war footing. A small military detachment Fort Wingate restores citizens to white.
In 1913, a Navajo Indian agent for their wives and three to go, then the arrests have a plural marriage. Small group of using force to liberate women and Navajo Mountain Belle retirement with 30 or 40 supporters. They refuse to go to the agent, and local police and military refuse the request of an officer in armed confrontations. General Scott arrived, and with the help of Chee Dodge, off situation.
In the 1930s, U.S. government has taken action against the Navajo that was culturally and economically devastating as the Long Walk. The U.S. government has claimed the cattle was Navajo land. In another experiment, decided to immediately kill over 80% of their cattle in what is known as the Navajo livestock reduction and start a permit system.
There were people who sympathized the situation of the Navajo. In 1937, Mary Cabot Wheelwright and Klaha hastiin, an esteemed and influential Navajo singer, or medicine man founded Wheelwright Museum of American Indians as a repository for sound recordings, manuscripts, paintings, tapestries and paintings of Navajo sand and a place in the sense of beauty, dignity and the underlying logic of the Navajo religion. When he met with Cabot in 1921, had witnessed decades of tireless efforts Klaha government U.S. and missionaries to the Navajo people integrate into society. The children were removed from their homes and placed in residential schools, where they were punished for speaking their language and forced to adopt Christianity. The museum was created to preserve the religion and traditions of the Navajo people, who were sure Klaha soon be lost forever.
In 1940, during World War II, Navajo United States denied relief because of the Navajo communal society. Finally, in December 1947, the Navajos have given relief in the post-war to alleviate hunger he endured for years.
Culture
A Navajo boy riding in 2007, in Monument Valley, Arizona
Sheep are an important aspect of the tradition and culture of the Navajo.
Avajo Its name comes from the late 18th century by the Spanish (Apaches) Navaja "(Apaches) Navaja ", which is derived from the Navaho Tewa" adjacent fields of a ravine. The Navajo called Din, meaning "people." However, most of the Navajo now accept being called "Navajo."
Traditionally, like other Apache, the Navajo were semi-nomadic 16th to the 20th century. Their kinship groups have large seasonal housing areas to accommodate livestock, agriculture and collection practices. As part of their traditional economy, groups Navajo have formed for trading or raiding parties, run a relatively long length.
A Navajo man working as a tour guide in 2007, in Monument Valley, Arizona
Historically, the structure of Navajo society is largely a matrilocal system in which women were only allowed to own livestock and land. Once married, Navajo man moved to another house of his girlfriend and the clan of girls (or, if familiar, one female) have traditionally been those who received the generational legacy. All children, said to belong to the clan of the mother and being "born to" clan father. Clan system is exogamous, which means it has been and remains primarily concerned a form of incest or any person to marry a date from the clan of a person grandparents of four.
Navajo Hogan
A hogan is the traditional home of the Navajo. These eight-sided houses are wooden and covered with mud, with the door always facing east to greet the sun each morning.
For those who practice the religion of Navajo Hogan is considered sacred. The religious song "The Blessingway" describes the first hogan was built by Coyote with help from beavers to a house on First Female first wife, and talking about God. The Beaver People gave Coyote logs and instructions on how to build the first hogan. Navajos made their hogans in the traditional way to the 1900s when they began making them in hexagonal and octagonal shapes. Today, rarely used as actual houses, but they mainly for ceremonial purposes.
The Navajo people traditionally play the four sacred mountains in the country, they should never leave: Blanca Peak (Tsisnaasjini dawn "or the White Rock Mountain) in Colorado, Mount Taylor (Blue Pearl Tsoodzil turquoise or mountain) in New Mexico, the San Francisco Peaks (mountains Doko'oosliid shell abalone) in Arizona, and Hesperus Mountain (Big Mountain Sheep Dib Nitsaa) in Colorado.
Arts & Crafts
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Silverware
19th Century Navajo concho popular jewelry designs and the dragonfly.
The jewelry is said to have submitted the Navajos when they were in captivity at Fort Sumner in eastern New Mexico in 1864. At that time learned Sani Atsidi goldsmith and began to teach others the art as well. In 1880, Navajo silversmiths were creating handmade jewelry, including bracelets, snuff bottles, necklaces guards arc. Later blacksmiths also pending, buckles, bolos, hair ornaments and pins. Turquoise jewelry has been used by the Navajo for hundreds of years, but made no use of inlays of turquoise, silver, until the last century.
Weaving
Navajo weaver with sheep
Although some people say that the Navajo learned weaving the Pueblo, Navajo weaving from the origins may never know. The first Spanish visitors to the region in writing to see Navajo rugs. In the 18th century Navajos began importing child with her favorite color, red cloth. Using an upright loom the Navajos almost exclusively utilitarian blankets. Little and few colors structuring in almost all blankets, except for the coveted Chief Blanket, which evolved from the first phase, a few broad bands, the 2nd phase, wide strip shingles at the corners, the third phase, which is used more and more styles and colors. Around the same time the Navajo people, who had started much the market for commercial wool, often soldiers' uniforms, rewove these complex multicolored blankets called Germantown.
Navajo art
Some early American settlers moved in and set up trading posts often buying Navajo Rugs by the pound and sell them to the east with the ball. However, these operators have been encouraged people to weave blankets and rugs in different styles. Between them "Two Gray Hills" (mostly in black and white, with traditional motifs), "Our Pos TEU" (colors, motifs range), "Won" (Founded by Don Lorenzo Hubbell), red dominated patterns with black and white, "Crystal" (founded by JB Moore), oriental and Persian styles (almost always with natural dyes) "Wide Ruins," "Chinlee" bands with geometric motifs, "Klagetoh" diamond patterns, "Red Mesa" and bold diamond. Many of these models have a symmetry with four, Gary Witherspoon seems to embody traditional ideas about harmony or HZH.
Notable artists Navajo dancers and musicians
Ryan Singer, Navajo artist
Orville Chin, goldsmith / silversmith
Atsidi Sani, goldsmith
Raven Chacon, composer
Hosteen Klaha, weaver
RC Gorman, Painter
Johnson Yazzie jeweler
Gerald Nailor, Sr., painter
R. Carlos Nakai, musician
Clara Sherman, weaver
Tommy Singer, gold
Jock Soto, dancer, ballet
Douglas Spotted Eagle, musician
Emmi Whitehorse, painter
Melanie Yazzie, engraver
Blackfire, rock band
Jacques and Ernie Comedy Duo
Reggie Mitchell, martial arts
James Bilagody, actor, composer, artist
The healing and spiritual practices
Navajo ceremony man wearing a mask and body paint, c. 1904.
Navajo spiritual practice is based on the restoration of health, balance, and harmony the life of a person. An exception to the notion of healing is the Beauty Way ceremony: the Kinaald or female puberty ceremony. Others include the Blessing Ceremony Hooghe and "Baby's First ceremony to laugh. Otherwise, the ceremonies are used for curing diseases, strengthening the weak, and give vitality to the patient. Ceremonies Hozh restore, or beauty, harmony, balance and health.
When suffering from an illness or injury, Navajos always find a certified, credible Hatai (healer) for healing, before turning to Western medicine (eg, hospitals). The healer uses several methods to diagnose patients. This may include the use of special tools, such as rock crystal, and skills such as hand shaking and Hata (voice prayer). Medicine man selects a song of healing for this specific type of disease. short sentences to the protection may last several hours and in some cases, the patient should go further. You can be the avoidance of sexual relations, personal contact, animals, food and some activities not forgetting the advice of a doctor.
Possible causes of disease could be the result of violating taboos. Contact with objects struck by lightning, exposure to taboo animals such as snakes, and contact with the dead are some of the reasons for healing. Protection ceremonies, especially the ceremony Way blessing, are used for Navajos that leave the boundaries of the four sacred mountains, and is widely used for Navajo warriors or soldiers in the war. From the beginning is an enemy Way ceremony, or Nest, "performed in person, get rid of things wrong with your body and restore balance in your life. It is also important for Navajo warriors / soldiers returning from battle. Warriors or soldiers often suffer spiritual or psychological harm from participation in the war and the enemy Way Ceremony helps restore harmony to the person, mentally and emotionally.
There are also ceremonies for curing people with curses. Many people often complain of witches and the walkers of the skin that hurt their minds, bodies, and even families. Ailments are not necessarily physical. May he take any form wants. The healer is often able to break the curses that witches and skin-set walking families. Mild cases do not take much time, but for extreme cases, ceremonies stages are needed to expel the evil spirits. In these cases, the healer can find curse objects implanted in the body of the victim. These objects are used to cause the person pain and illness. Examples of such objects include bone fragments, rocks and pebbles, pieces of string, snake teeth, owl feathers, and even turquoise jewelry.
There are approximately 58-60 sacred ceremonies. Most of these last four days or more, be more effective, require parents and friends to participate and help. Outsiders are often discouraged from participating in the event they become a burden to others or to violate a taboo. This could affect turnout the ceremony. The ceremony must be done precisely in the right way to cure the patient. This includes everyone who is involved.
men medicine should be able to perform a ceremony from beginning to end. If not, the ceremony will not work. The ceremonies Hatai training is long, arduous, and for many years, and is reminiscent of the priesthood, with the Board of Directors or no hierarchy. The apprentice learns by observing all that his teacher, and memorizes the words to every song. Several times a medicine man can not learn all sixty of the ceremonies, so I opted to specialize in some.
The origin of spiritual healing ceremonies dates Navajo mythology. He said the first ceremony of enemy Camino was conducted for the change of the twin son of two women (Monster Slayer and Born-for water) after to kill the Giants (the Y'ii) and the restoration Hozh the world and people. The patient is identified with Monster Slayer through singing, prayers, sand paintings, herbal medicine and dance.
Another Navajo healing, the Night Chant ceremony, is administered as a remedy for most types of head ailments, such as disorders mental. The ceremony, held for several days, involves purification, evocation of the gods, the identification between the patient and the gods, and the transformation the patient. Every day is the performance of certain rituals and the creation of paintings Sandy detail. On the evening of the ninth a closing ceremony occurs every night, where dark god men thunderbird mentioned in a song that begins with a description of your home:
In] Tsegihi House [White
In the house made of dawn
In the house made of light Afternoon
(Sandner, p. 88)
Medicine Man comes from asking the Holy People to be present and then identifying the patient with the power of god and the description of the transformation of the patient to regain health with phrases like: "Fortunately, I recovered." (Sandner, p. 90). The dance is repeated over all night, about forty-eight times. In total, the ceremony of the Night song lasts about ten hours to perform, and ends at dawn.
In the Media
In 2000, the documentary The Return of Navajo Boy was presented at the Sundance Film Festival. It was written in response to an earlier film, The Navajo child who was holding a little of the Navajos in question. The Return of Navajo Boy has allowed the Navajos to participate more actively in the representation of their own people.
See also
Shonte Begay, painter Din
Blackfire
Navajo (disambiguation)
Navajo-Churro sheep
Navajo Code Talker
Navajo language
movies in Navajo
Navajo Nation
Navajo mythology
Navajo villages
Notes
^ "American Indians and Alaska Native Population: 2000. Census 2000 Brief. 02/01/2002. Http: / / www.census.gov/prod/2002pubs/c2kbr01-15.pdf. Accessed 10/03/2007.
Ab ^ Kehoe, 133
^ For example, the website Great Canadian Parks suggests that the Navajo may be descendants of the lost tribe Naha, a Slavic tribe of the western region of Nahanni Great Slave Lake. "Reserve Nahanni National Park. Great parks in Canada. http://canadianparks.com/northwest/nahninp/page2.htm. Retrieved on 02/07/2007.
^ Hosteen Klaha page 102 and
^ Nash, B. Gary, Julie Roy Jeffrey, John R. Howe, Peter J. Frederick, Allen F. Davis, Allan M. Winkler Charlene Mires, Carla Pestana and Gardin. The American People, Concise Edition establishment of a nation and a society, the combined volume (sixth edition) 847. New York: Longman, 2007.
^ Bernstein, Alison R. American Indians and the Second World War Towards a new era in indigenous affairs. New York: University of Oklahoma P, 1999.
^ "Synopsis." navajoboy.com. http://www.navajoboy.com/press.htm. Retrieved on 26/02/2009.
References
Bailey, LR (1964). The Long March: A Story of War, the Navajo, 18,461,868.
Bighorse, Tiana. (1990). Bighorse Guerrero. Ed Noel Bennett, Tucson: University of Arizona Press.
Brown, Dee (1970). Bury My Heart at Wounded Knee. ISBN 0-330-23219-3.
Brugge, David M. (1968). Navajos in the Proceedings of the Catholic Church in New Mexico 16,941,875. Window Rock, Arizona: Research Section, Navajo Tribe.
Clarke, Dwight L. (1961). Stephen Watts Kearny: Soldier of the West. Norman, Oklahoma: University of Oklahoma Press a
Downs, James F. (1972). The Navajos. New York: Holt, Rinehart and Winston.
Dyke, Walter (1967). Son of old hat. Lincoln, Nebraska and Bison Books, University Press of Nebraska. LCCN 44-2654.
Forbes, D. Jack (1960). Apache, Navajo and Spanish. Norman, OK: University of Oklahoma. LCCN 60-13480.
Gilpin, Laura. (1968). The Enduring Navaho. Newspaper Austin: University of Texas.
However, Peter (1994). Navajo and Tibetan Sacred Wisdom: The Circle of the Spirit. Rochester, Vermont: Inner Traditions International. ISBN 0-89281-411-X ..
Hammond, George P. Rey, Agapito (editors) (1940). Tales of the Coronado expedition 15,401,542. Albuquerque: University Press of New Mexico.
Henderson, Richard. (1994). travois eplicating dog travel in the northern Plains. Plains Anthropologist, V39: 14 559
Iverson, Peter. (2002). Din: A History of the Navajos. Albuquerque: University Press of New Mexico. ISBN 0-8263-2714-1
Kehoe, Alice Beck. The Indians of North America, a detailed report. Upper Saddle River, NJ: Prentice-Hall, 2005. Print.
Kelly, Lawrence (1970). Navajo Roundup, Pruett Pub. Co. of Colorado.
Kluckholm, Clyde & Leighton, Dorothea (1946). The Navajo. Cambridge, Oxford University Press.
Loewen, James. W. (1999). Lies Across America. Pages 100 101, The New Press.
McNitt, Frank. (1972). Navajo. Albuquerque: University Press of New Mexico.
Newcomb, Franco Johnson (1964). Hosteen Klaha: Navajo Medicine Man and Sand Painter. Norman, Oklahoma: University Press of Oklahoma. LCCCN 64-20759.
Plog, Stephen. Ancient peoples Southwestern United States. Thames and London, LTD, London, England, 1997. ISBN 0-500-27939-X.
Compiled (1973). Roessel, Ruth (editor). Navajo Stories of the period walk. Community tSáile, Arizona: Navajo College Press.
Compiled (1974). Roessel, Ruth. ed. Decrease Navajo livestock: a national disgrace. TSáile, Arizona: Navajo Community College Press. ISBN 0-912586-18-4.
Terrell, JU (1970). Navajos.
Underhill, Ruth M. (1956). Navajos. Norman: The University Press of Oklahoma.
Witherspoon, Gary. (1977). Language and Art in the Navajo Universe. Ann Arbor: University Press of Michigan.
Witte, Daniel. Eliminate classes battlefield: the Freedom, paternalism and the promise of redemption of education Election 2008 BYU Law Review 377 Navajo and Richard Henry Pratt
Zaballos, Nausica. (2009). The system de sant Navajo. Paris: L'Harmattan. ISBN: 978-2-296-07975-5
References
Wikimedia Commons has media related to Navajo
Middle Ground Project University of Northern Colorado with images of U.S. documents 18461931 treaties and reports
Navajo People information by the State of Utah
A brief overview by the Navajo people (from the October 18, 2004)
Navajo Silversmiths by Washington Matthews, 1883 at Project Gutenberg
Navajo Institute for Social Justice
Navajo Jewelry Information
Navajo Crafts Website created by students from Greyhills Academy High School in Tuba City AZ.
Navajo weaving
historic photos Navajo people, Timothy H. O'Sullivan, photographer
Online dictionary Spanish Navajo Aulex
Tourism Website for the Navajo Navajo Tourism Department
Navajo Arts and nonprofit business enterprises
"Navajo Indians." Catholic Encyclopedia. New York: Robert Appleton Company. 1913. Http: / / en.wikisource.org / wiki / Catholic_Encyclopedia_ (1913) / Navajo_Indians.
The length of track by Jessa Gamble, up here Magazine (Yellowknife, NT). links Dene and archaeological Dineh.
archive.org Search for files in the Navajo
The Return of Navajo Boy, a documentary that shows how the Navajos have historically been represented
vd, e
Navajo Nation
People and Culture
Navajo people Navajo language Navajo music Navajo mythology Din College Supreme Court Navajo Nation Council Chamber Navajo Nation Navajo rug Navajo chapter houses-Churro sheep
History
Navajo Wars Long Road to speaker Navajo Navajo Scouts Navajo code Dinetah villages Barboncito Manuelito Narbona
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