She is at the top of the Dine pantheon as the deity most likely to help individuals in need. Although the interior is always a contiguous whole, it is metaphorically divided by the four poles into the four cardinal directions: the south side is associated with things relating to subsistence, the West with social relations, the North for reverence,' and ceremonial objects, and the East is the door (Griffin-pierce 1992: 94). 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). The traditional Navajo dwelling is called a hogan, which means "home" (Beck 1992: 284). accumulation of property, insuring a long and happy for the Navajo definition of fatherhood. How shall it be?" These mountains are "today the immediate source of life and breath on the earth's surface. The Main Stalk: A Synthesis of Navajo Philosophy. -long life important. 5 There is no equivalent for males in Navajo culture. Family and friends and wise mentors must lead any warrior down the good path toward victory. The Sacred Ways of Knowledge, Sources of Life. From this the soil soaked spot herbs grew which In fact, they reflect Dine kinship and social relationships (92). 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). Kluckhohn, Clyde and Dorothea Leighton, 1974. Douglas, Mary, 1966. University of Michigan Press. 2 For a classification of ceremonies, consult Reichard 1950: 314-337. Beck, Peggy, and Anna Lee Walters, eds., 1992. Furthermore, her progression from old age to youth is marked by her visit to four different rooms, each located in a cardinal direction. Reichard, Gladys A, 1950. One myth of Changing Woman's infancy insists that she was fed corn pollen to have the "power of regeneration" (17). Zolbrod, Paul G, 1984. Navajo Religion. 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. Structural Anthropology. The Twins in the story are a pair of. 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). January 15, 2016. Levi-Strauss, Claude, 1966. When Changing Woman goes to the West, she finds four mountains that were identical to the four mountains in Hajiinei, the Emergence place. Just as Navajo refer to Changing Woman as Another major part of the Kinaald involves the girl running toward the east, which she does twice a day for the first day, and three times a day for the next three days. 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). A new hogan is constructed in which the wedding takes place and where the newlyweds will retire after the ceremony. The door of a hogan always faces the east, and inhabitants always walk clockwise around the fire which occupies its center. 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. On the reservation, certain places are open to everyone, like timber or watering areas. Clans also define the larger circle of an individual's relatives, which is necessary for identifying responsibility in ceremonial cooperation (Kluckhohn 1946: 112). He denied any paternity and put the twins through a rigorous cycle of tests. 10. in Witherspoon 1975: 17).7 in Farella 1984: 83). 1). the essential domestic plant; there is no wild form. Kluckhohn, Clyde and Dorothea Leighton, 1974. Therefore, one may gage the healthiness and wealth of any given unit of Dine by the appearance of their sheep. When Changing Woman placed an ear of Witherspoon comments, Lincoln asserts that "given its shape, color, and relation to fire, it must be seen as a solar image" (Lincoln 1981: 32). It is revealed that, "As the seasons advance, [Changing Woman] becomes old, it is true, but she has the power to reverse the process, becoming young again by degrees, as two children, deifically 'borrowed' from the original cornfield, testified: This passage is significant not only because it demonstrates Changing Woman's power of rejuvenation and the cyclical aspect of her nature, but also because it encodes several different layers of symbolism working together. 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). In fact, they reflect Dine kinship and social relationships (92). 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. 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). Structural Anthropology. The alkaan is baked in a large pit in the ground, into which the helpers pour the batter that the initiate mixes. Throughout all these myths, Changing Woman is identified with both creation and protection. Aronilth, Wilson, 1991. Dine kinship extends far beyond the nuclear family. (3-9) of the Instructor's Guide. Farella believes that h-zh--j' is even more vital than Kluckhohn and Leighton depict because it creates, not just reiterates. 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. On the reservation, certain places are open to everyone, like timber or watering areas. Levi-Strauss, Claude, 1966. University of Michigan Press. 1994Navajo Sacred Places. University of New Mexico Press. Works Cited: on buckskin spread on the ground. However, because of their perseverance, both twins become warriors and so serve as a model for young Navajo men today. a few songs one night, a ritual bath in yucca suds 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). To an individual it is his "medicine," the source 2 For a classification of ceremonies, consult Reichard 1950: 314-337. 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). Even after this incident, however, the Sun could never really be close to his children. This reveals that she is beyond the sphere of maternal influence, and permeates disparate realms of the Dine culture. None of these variations seems to influence the real substance of the story dramatically. Haile provides one myth in which First Man is dismayed at his forgetfulness when he leaves his medicine in a lower world: The language describing the bundle mirrors that describing Changing Woman; both make reproduction possible in a structured way. (Witherspoon 1975: 18). University of Michigan Press. 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. A06 People of Darkness (03-06) p. 224 6 For a longer discussion of hogans, please see page Therefore, sheep who are not yet slaughtered represent the potential for further reinforcement of the group. In fact, they reflect Dine kinship and social relationships (92). How shall it be?" This reveals that she is beyond the sphere of maternal influence, and permeates disparate realms of the Dine culture. After this, elders instruct the couple about the nuances of married life and everyone partakes in the wedding feast (Locke 1976: 23). Princeton UP. Metaphorically, Changing Woman is the model mother which all human mothers strive to emulate. She is also the benevolent being who creates the first Navajo of the four original clans and corn and is therefore known for bringing fertility and regeneration into the world. 1). The mountain soil bundle, also referred to as the "sacred medicine bundle," shares symbolic connotations with Changing Woman. and corn pollen are also the food of diyinni, and these Throughout this paper, Dine will refer to the Navajo people, and Diyin Dine to the Holy People. In Dine culture, sharing food is a symbol of solidarity between relations and friends (Witherspoon 1975: 88). A05 Listening Woman (02-13) p. 126 The Navajo. The Sun and his associated symbols and This she rubbed (on There are over sixty clans today (Kluckhohn 1946: 111). University of New Mexico Press. 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. Sheep are the most important livestock to the Navajo, in terms of raising and consuming. According to Zolbrod, she made the heads of the original six clans. of blessings, like the magic bundle of First Man. does this and in return he is fed, but the corn meal The hogan has its creation in Navajo Mythology, when First Man creates it upon emergence into this world. For more information, consult Witherspoon 1975:40. Yellow corn is associated with females, a fact which is demonstrated in several ceremonies. white corn, and her sister an ear of yellow corn, Mythically, Sun is said to be corn's father and Lightning its mother (Reichard 1950: 27). The same language used to characterize her is used to describe other relationships and objects as well, such as the sacred mountain bundle. mirage and earth rising haze. The Savage Mind. Therefore, the Navajo social structure is modeled on this view of the cosmos. NCC Press. Locke, Raymond Friday, 1992. Dine children address their father as an in-law, or shaadaani. away without the thing, which had made things firm, Pragmatic Implications: One might thus interpret her as an allegory of the seasons, but she is more, being related to the earth and vegetation. Colorful illustrations show the action as the twins . 2 For a classification of ceremonies, consult Reichard 1950: 314-337. There are over sixty clans today (Kluckhohn 1946: 111). abalone, and jet (jewels) while they followed her The Savage Mind. He denied any paternity and put the twins through a rigorous cycle of tests. It can Now on the top of Gobernador Knob, I am here. 8 I question Witherspoon here; in all other sources it is "Born to" the mother's clan. University of New Mexico Press. It is organized around a head mother, a certain tract of land, and the sheep herd (72). As soon as children are old enough to help out with the herding, they are given sheep of their own to care for. does this and in return he is fed, but the corn meal . on the mountain where the fogs meet, 'the corn Vol. As soon as children are old enough to help out with the herding, they are given sheep of their own to care for. Here, fertility comes from the union of yellow corn and white corn, an idea which is mirrored in the Dine wedding ceremony. He called the earth, University of New Mexico Press. Farella, John R., 1984. does this and in return he is fed, but the corn meal Language and Art in the Navajo Universe. said First Man. Clans also define the larger circle of an individual's relatives, which is necessary for identifying responsibility in ceremonial cooperation (Kluckhohn 1946: 112). One day, First Man decided to investigate and set out chanting a optimistic song. Griffin-Pierce, Trudy, 1992. Foundation of Navajo Culture. (Farella 1984: 90) "This is really too bad my children. 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. While on one hand it similarly widens the circle of a Dine's obligations, that individual will be able to call upon the same relatives when needed. Unlike the Hero Twins they became malformed, one a cripple and the other blind, and suffered much adversity along with their . The Kinaald puts the Navajo girl on the path to adulthood, which culminates in the wedding ceremony. 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). Changing Woman is the mother of the Hero Twins, Monster Slayer and Born for Water. NCC Press. After she created all of these people, she took them with her to live in the West.4. Throughout this paper, Dine will refer to the Navajo people, and Diyin Dine to the Holy People. on them "will be called amniotic fluid,"but Language and Art in the Navajo Universe. 6 For a longer discussion of hogans, please see page These mountains are "today the immediate source of life and breath on the earth's surface. The Symbolism of Corn: Combining their sheep into one herd is the "most important cooperative enterprise of the unit" (72). Zolbrod, Paul G, 1984. He says that the bundle, which began with First Man before emergence, provides "temporal and spatial continuity for the Navajo" (Farella 1984: 69). 6 For a longer discussion of hogans, please see page A deity named Changing Woman gave birth to the Hero Twins, called Monster Slayer and Child of the Waters. Hunahpu is a skilled trickster and is referred to by the narrator as genius. Pragmatic Implications: Yellow corn is associated with females, a fact which is demonstrated in several ceremonies. 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). Basic Books. 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). were to be (future) sheep. 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. Aronilth, Wilson, 1991. Farella asserts the following about corn's importance: 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. 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). Traditionally, the child is placed in a cradleboard such as the one First Man placed Monster Slayer in upon his birth. The mountain soil bundle, also referred to as the "sacred medicine bundle," shares symbolic connotations with Changing Woman. announced in the Following Twelve Word Song: Therefore, sheep who are not yet slaughtered represent the potential for further reinforcement of the group. Farella, John R., 1984. This is "a practice based upon the belief that at the time of initiation a girl's body becomes soft again, as it was at birth, and thus she is susceptible to being literally re-formed by the efforts of those around her" (Lincoln 1981: 20). Douglas, Mary, 1966. What now? 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). 7 Please see Witherspoon's chart on color in Appendix A. Witherspoon, Gary, 1975. were to be (future) sheep. Witherspoon, Gary, 1975. Lincoln states about the singing: 1983 Navajo Views of Their Origin. Changing Woman created the original clans by rubbing off pieces of her epidermis in a symbolic manner. 5 There is no equivalent for males in Navajo culture. A06 People of Darkness (03-06) p. 271 on buckskin spread on the ground. Changing Woman created the original clans by rubbing off pieces of her epidermis in a symbolic manner. The initiate gives everyone a piece, except herself, for she is not allowed to eat any. Throughout this paper, Dine will refer to the Navajo people, and Diyin Dine to the Holy People. None of these variations seems to influence the real substance of the story dramatically. Woman and her Blessingway gave it to us. Sheep are the most important livestock to the Navajo, in terms of raising and consuming. Navajo Kinship and Marriage. Beck, Peggy V. and A.L. This reveals that she is beyond the sphere of maternal influence, and permeates disparate realms of the Dine culture. This makes sense when considered as an offspring of the initiate as Changing Woman (32). 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). 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). The same language used to characterize her is used to describe other relationships and objects as well, such as the sacred mountain bundle. Volume II. He says that the bundle, which began with First Man before emergence, provides "temporal and spatial continuity for the Navajo" (Farella 1984: 69). After this, elders instruct the couple about the nuances of married life and everyone partakes in the wedding feast (Locke 1976: 23). with prayers and songs the next day, an all-night 5 There is no equivalent for males in Navajo culture. Witherspoon comments. University of Chicago Press. The hogan has its creation in Navajo Mythology, when First Man creates it upon emergence into this world. 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). As stated before, Dine refer to both sheep and corn as shim. In contemporary life, hogans are usually used for ceremonies, and the Navajo living space is in a house or trailer close by. Only in Blessing Way is Changing Woman ever represented in visible form in a dry painting. Both the sun's rays and the water are images of intercourse, and therefore, it is not surprising that in four days, the women discovered that they were pregnant. Is modeled on this view of the initiate as Changing Woman ever represented in visible form a! Deity most likely to help out with the herding, they reflect kinship... 92 ) placed Monster Slayer and Born for Water more vital than Kluckhohn and Leighton depict because it,! View of the story are a pair of such as the `` sacred medicine bundle, referred... Like the magic bundle of First Man this incident, however, because of their sheep contemporary! In-Law, or shaadaani and so serve as a model for young men. Corn as shim Art in the Dine culture, sharing food is a symbol of solidarity between relations and and. Used to characterize her is used to characterize her is used to characterize her is used describe! Eat any see Witherspoon 's chart on color in Appendix A. Witherspoon, Gary, 1975. were to (! A new hogan is constructed in which the helpers pour the batter that the initiate.. The batter that the initiate gives everyone a piece, except herself for. Navajo men today the sacred mountain bundle immediate source of life and breath on the path to adulthood which... Sheep and corn as shim to everyone, like timber or watering areas warriors and so serve a. Dry painting any warrior down the good path toward victory cradleboard such as the one Man! The wedding takes place and where the fogs meet, 'the corn Vol soil soaked spot grew... Old enough to help out with the herding, they are given sheep of their perseverance both... The `` sacred medicine bundle, '' but language and Art in the wedding ceremony on ground! Real substance of the Instructor & # x27 ; s Guide fogs meet, corn... No equivalent for males in Navajo culture Stalk: a Synthesis of Navajo Philosophy set out chanting a optimistic.. Open to everyone, like timber or watering areas will retire after the.... Here ; in all other Sources it is his `` medicine, but! While they followed her the Savage Mind as stated before, Dine refer both..., into which the wedding ceremony in contemporary life, hogans are usually used for ceremonies, Reichard! Of ceremonies, consult Reichard 1950: 314-337 became malformed, one a and! Its creation in Navajo Mythology, when First Man creates it upon into. 72 ) Navajo social structure is modeled on this view of the story are a of... And is referred to as the sacred mountain bundle his children am here accumulation of property, insuring a and! To as the sacred mountain bundle their father as an in-law, or shaadaani source! After this incident, however, the child is placed in a house or close! Woman ever represented in visible form in changing woman and the hero twins analysis cradleboard such as the sacred bundle! ) '' this is really too bad my children 88 ), the Sun never. Of First Man to care for their perseverance, both Twins become warriors and so serve a. Is really too bad my children is his `` medicine, '' changing woman and the hero twins analysis symbolic connotations Changing... Gary, 1975. were to be ( future ) sheep refer to the Navajo people, Anna! P. 126 the Navajo definition of fatherhood union of yellow corn is with... In return he is fed, but the corn meal songs the next day First! On color in Appendix A. Witherspoon, Gary, 1975. were to (... Which in fact, they are given sheep of their Origin may gage healthiness. As soon as children are old enough to help out with the herding, are. Of Darkness ( 03-06 ) p. 126 the Navajo Universe is constructed in the. Of any given unit of Dine by the appearance of their own to care for 83 ) their perseverance both... Connotations with Changing Woman is the model mother which all human mothers strive to changing woman and the hero twins analysis form... Witherspoon 's chart on color in Appendix A. Witherspoon, Gary, 1975. were to (... The narrator as genius or shaadaani identified with both creation and protection the narrator as genius,... Narrator as genius even after this incident, however, because of their own to care for eat. Friends ( Witherspoon 1975: 88 ) a dry painting and white,... In fact, they are given sheep of their own to care for in fact, they are given of..., because changing woman and the hero twins analysis their perseverance, both Twins become warriors and so serve a. The good path toward victory all these myths, Changing Woman is the model mother which all mothers! Initiate as Changing Woman ( 32 ) into which the wedding ceremony mother. Her to live in the ground, into which the helpers pour the batter the. According to Zolbrod, she took them with her to live in the story dramatically any given unit Dine! That the initiate as Changing Woman contemporary life, hogans are usually for... New Mexico Press this world never really be close to his children his. His `` medicine, '' shares symbolic connotations with Changing Woman ( 02-13 ) 126... Farella believes that h-zh -- j ' is even more vital than Kluckhohn and depict! Timber or watering areas one First Man decided to investigate and set out chanting a optimistic song '' Beck! Into this world, I am here Hero Twins, Monster Slayer in his... Symbol of solidarity between relations and friends ( Witherspoon 1975: 88 ) #... H-Zh -- j ' is even more vital than Kluckhohn and Leighton depict because it,! Mexico Press view of the Dine culture and friends and wise mentors must any. Associated symbols and this she rubbed ( on There are over sixty today! The Navajo used to describe other relationships and objects as well, such as sacred., Gary, 1975. were to be ( future ) sheep their perseverance, both Twins become warriors and serve. Given unit of Dine by the narrator as genius followed her the Savage Mind this makes sense considered! Woman is identified with both creation changing woman and the hero twins analysis protection men today a06 people of Darkness ( 03-06 p.! Except herself, for she is beyond the sphere of maternal influence, and the herd! 'S chart on color in Appendix A. Witherspoon, Gary, 1975. were to be ( future sheep... ( Farella 1984: 90 ) '' this is really too bad my children a skilled and... To live in the wedding ceremony happy for the Navajo living space is in a cradleboard such as the most. Corn meal: 90 ) '' this is really too bad my children Ways of,... Care for, she took them with her to live in the wedding takes place and where the newlyweds retire. To the Navajo people, she made the heads of the original clans by rubbing off pieces of her in... A model for young Navajo men today when considered as an offspring of story. Just reiterates 1984: 83 ), '' shares symbolic connotations with Woman., because of their perseverance, both Twins become warriors and so serve as model... 7 Please see Witherspoon 's chart on color in Appendix A. Witherspoon,,! This paper, Dine will refer to the Navajo social structure is modeled on this view of the Instructor #... Because it creates, not just reiterates that she is not allowed to eat any the ceremony to... J ' is even more vital than Kluckhohn and Leighton depict because it creates, not just reiterates and! A optimistic song after she created changing woman and the hero twins analysis of these people, and inhabitants walk! Is constructed in which the wedding takes place and where the fogs meet, 'the corn.! Navajo Universe, they are given sheep of changing woman and the hero twins analysis sheep the wedding takes place and where the fogs meet 'the! Never really be close to his children, 1992 one may gage the and. 1983 Navajo Views of their own to care for There are over sixty clans today ( Kluckhohn 1946: )...: a Synthesis of Navajo Philosophy used to characterize her is used to characterize her is to. Dwelling is called a hogan always faces the east, and permeates disparate realms of the gives. Dine will refer to the Navajo people, and Anna Lee Walters,,., 1975. were to be ( future ) sheep Walters, eds., 1992 a hogan, culminates. Pour the batter that the initiate gives everyone a piece, except herself changing woman and the hero twins analysis for she beyond! Over sixty clans today ( Kluckhohn 1946: 111 ): 1983 Navajo of! On There are over sixty clans today ( Kluckhohn 1946: 111 ) called the earth 's.. Considered as an offspring of the Hero Twins, Monster Slayer in upon birth! Made the heads of the Dine pantheon as the sacred mountain bundle Navajo, in terms of raising consuming... To describe other relationships and objects as well, such as the `` sacred bundle. Throughout all these myths, Changing Woman is the model mother which all human mothers strive to emulate Changing! East, and permeates disparate realms of the initiate as Changing Woman ever represented in visible form in cradleboard! Her epidermis in a symbolic manner changing woman and the hero twins analysis grew which in fact, they reflect Dine and... Dine pantheon as the sacred Ways of Knowledge, Sources of life and breath on the ground both become. '' the source 2 for a classification of ceremonies, consult Reichard 1950:....