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Navajo

Housing
The Navajo have traditionally lived in houses called hogans octagonal. Hogans are houses fork and brush-covered earth. According to Kehoe, this style of accommodation is distinctive to the Navajo, even going so far as to say that "even today, solidly built, log Hogan wall is preferred by many Navajo families. However, the Navajo have a different style of accommodation. Around 17th century, the Navajos have built houses rectangular stone called pueblitos. These pueblitos are suspected of having been adopted by the Navajo, Pueblo culture, and resemble small Pueblo houses.
Subsistence
Until they came into contact with the Spanish and the Pueblos, Navajos were hunters and gatherers. They adopted farming techniques and crops, Pueblo, growing mainly maize, beans and squash. Because of the influence Spanish, they started raising sheep and goats, according to them for use in trade and the food. (Kehoe, 133) They have turned harvesting the wool blankets and clothing that could be used for commercial or personal use. They also depended their herds of sheep for meat. Their lives depended on sheep so that, for the Navajos, the sheep were in a currency effect and a mark of social status.
History
Beginnings
The Navajo / Din speak dialects of the language family called Athabaskan. These people were once a single ethnic group probably from near the Great Slave Lake in the Northwest Territories of modern Canada, after having crossed the Bering bridge thousands of years previously. In addition to speakers of a language resides in Utah, Colorado, New Mexico, Arizona and speakers are also found today Athabaskan Alaska and parts of northern Canada. An indigenous people known as the Dene living in an area centered around Great Slave Lake and the communities in the far north of adjacent provinces. The Apache, living in the south-western United States and other neighboring regions, are also speakers of southern Athabaskan and are closely related to the Navajo / Din. Despite the time elapsed, these people might have even understand the language of their cousins lost since long, the Navajo. [Citation needed]
Archaeological and historical suggest that the ancestors of the Apache and Navajo Athabaskan Southwest entered after 1000, with a substantial increase in the population occur in the 13th century. Navajo oral traditions are said to retain references this migration.
Navajo oral history also suggests a long relationship with Pueblo people and a willingness to adapt foreign ideas their own culture. Trade between the Pueblo peoples long established and Athabaskan was important for both groups. The Spanish records say by the middle 16th century, the Pueblos exchanged goods of woven cotton and corn for buffalo meat, hides and materials for stone tools that is Athabaskan made to their life or their surroundings. In the 18th century, the Spaniards reported that the Navajo had large numbers of livestock and large areas of cultures. The Navajo probably adapted many Pueblo ideas in their own very different culture.
The Spanish use the first word ("Apachu of Nabajoa ") especially in the 1620s, Navajo, referring to the population in the valley of the Chama region east of the San Juan and north-west of Santa Fe By the 1640s, the term Navajo was applied to these same people. The Spanish recorded in 1670, they lived in a region called Dinetah, which was about sixty miles (100 km) west of the Rio Chama valley region. In the 1780s, the Spanish were sending military expeditions against the Navajo in the southwest and west of the region, in the Mount Taylor and Chuska mountain regions of New Mexico.
In the last 1,000 years, the Navajos have a history of expanding their range and refining their own identity and their importance other groups. This is probably the result of a combination of cultural endemic war (raids) and commerce with the Pueblo, Apache, Ute, Comanche and Spanish people, set in the changing environment of the natural southwest.
Conflict with Europeans
The Spaniards began establish a military force along the Rio Grande in the 17th century in eastern Dinetah (the Navajo homeland). Spanish documents indicate that the groups Apachean (which could include Navajo) allied themselves with the Pueblos in the next 21 years, successfully pushing the Spaniards from the area after the Pueblo Revolt of 1680. Raiding and trade are part of traditional knowledge and culture Navajo Apache, and these activities has increased following the introduction of the horse by the Spaniards, who increased efficiency and frequency of raiding. The Spanish established a series of forts that protected new colonies Separate Spanish and the Pueblos of Apaches. The Spaniards and Mexicans recorded later so-called punitive expeditions among the Navajo, who also took livestock and human captives. The Navajos were attacked in institutions far from the same way. This trend has continued Athabaskan groups with seemingly more and more to be more formidable enemies in the 1840s until the U.S. Army arrived in the region.
Territory of New Mexico
Manuelito, Navajo chief
Officially, the Navajos first encounter with the forces of United States America in 1846, when General Stephen W. Kearny invaded Santa Fe with 1,600 men during the Mexican-American War. Navajos do not recognize the change government as legitimate. In September, Kearny sent two detachments to raid and submit the Navajo. Kearny later took 300 men on an expedition to California Santa Fe As they traveled past Navajo land, the force lost their livestock. He ordered another expedition against the Navajo, which has resulted in the first treaty with the United States government in November at Canyon de Chelly.
Over the next 10 years, the U.S. established forts in the traditional Navajo territory. Military records state was to protect citizens and the Navajo to each other. However, the former Spanish / model Mexican Navajo raids and expeditions against the other continues. New Mexican (citizen and militia) has increased rapidly in raids 186,061 earned him the name Navajo Naahondzood, "in constant fear."
In 1861, Brigadier-General James H. Carleton, the new commander of the Federal District New Mexico, has launched a series of military actions against the Navajo. Colonel Kit Carson was ordered by Carleton with the expedition Navajoland in and receive their discount on July 20, 1863. A few Navajo surrendered. Carson was joined by a large group of citizens of New Mexico and the volunteer militia these forces have crossed the land to kill Navajo Navajo Navajo and destroy crops, livestock or homes they met. Faced with starvation, the groups Navajo began to surrender in what is called the Long March.
Long Walk
Main article: Long Walk of the Navajo
In the spring of 1864, approximately 9,000 Navajo men, women and children were forced to the Long March more than 300 miles (480 km) to Fort Sumner, New Mexico. This was the largest reserve (Called Bosque Redondo) [edit] tried by the Government of the United States. It has been a failure for a combination of reasons. It was designed to supply water, wood, supplies and livestock for 4,0005,000 people, he had a sort of bad harvest after another, other tribes and civilians have been able to tap into the Navajo, and a small group of Mescalero Apaches have been displaced. In 1868, a treaty was negotiated which 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. military has continued to maintain the strong. Some Navajo were employed by the military as scouts Ndian through 1895. A Navajo Tribal Police operated between 1872 and 1875 and was used by Navajos themselves to stop Raiders their tribe, he created by Manuelito.
By treaty, the Navajo were allowed to leave the reservation with the trade permit. Raiding by the Navajo virtually ceased because they were able to increase the size of their livestock and crops and not have to risk losing them others. However, when the initial reserve has increased by 3.5 million acres (14,000 km) to 16 million acres (65,000 km) today, economic conflicts with the non-Navajo continued. Civilians attacked and business resources that were allocated to the Navajo. pastoral leases livestock, land for railways, and mining licenses are examples of measures taken by U.S. government agencies that could and not do such things on a regular basis.
Navajo woman and child
Regional newspapers have many accounts of the Navajo and the Navajo in conflicts not period. These conflicts have often been embellished, for political purposes, by regional politicians. In some of these accounts, every Navajo was on to leave the reservation and pillage the countryside or for worse. Although it is probably true that some Navajo strayed, it is also true that some white citizens clearly rejected the laws of the land themselves. In their reports, the U.S. military seemed to be that alarmed by a rising Navajo, and it is clear they did not want the Navajo fueled by their neighbors.
In 1883, Lieutenant Parker went to the San Juan River Navajo citizens and distinct encroachment on Navajo land with 10 enlisted men and two scouts. In the same year, Lt. Lockett, with the help of 42 soldiers the colors was joined by Lieutenant Holomon at Navajo Springs. Obviously, the citizens of the surname (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 the king of making a charge of stealing horses and attack on a house at random from the reserve. Two Navajo men and all three are dead white, but a woman and a child survived. Capt. Kerr (with Navajo Scouts two) examined the ground and then met with several hundred Navajo Tank Houck. Rancher Bennett, whose horse was stolen, said Kerr that his horses were stolen by three white men to catch a horse thief. In the same year, Lt. Scott went to the river San Juan with two scouts and 21 enlisted men. The Navajo said Lt. Scott was there to drive the whites who settled on the reserve and closed the Navajo River. Scott says to wait, and he finds evidence of non-Navajo ranchers many. However, only three are active, and the owners refuse to leave, wanting payment for their improvements. Scott ejected them.
In 1890, a local rancher refuses to pay a fine of Navajo livestock. Navajos try collect them, and whites in southern Colorado and Utah requested that 9,000 of the Navajo people are on a warpath. A small military detachment from Fort Wingate restores white citizens to order.
In 1913, an order Navajo Indian agent and his three wives to enter, then the arrests have a plural marriage. Small group of Navajo use force to liberate women and retirement at Belle Mountain with 30 or 40 supporters. They refuse to go to the agent, and local police and military refuse the request of an officer armed engagement. General Scott arrived, and with the help of Chee Dodge, defuses situation.
In the 1930s, the U.S. government has taken action against the Navajo that was culturally and economically devastating as the long Walk. The American government claimed the Navajo livestock grazing was the land. In another experiment, it 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 were sympathetic the situation of the Navajo. In 1937, Mary Cabot Wheelright and Hastiin Klaha, an esteemed and influential Navajo singer, or medicine man, founded the Wheelwright Museum of American Indians as a repository for sound recordings, manuscripts, paintings, tapestries and sand painting of the Navajo people 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 U.S. government and the missionaries to the Navajo people assimilate 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 founded to preserve the religion and traditions of the Navajo people, who were sure Klaha would soon be lost forever.
In 1940, during the Second World War, the United States denied Navajo relief because of the communal society Navajos. Finally, in December 1947, the Navajos have provided relief in the post-war to relieve the hunger they had to endure for many years.
Culture
A Navajo man on horseback, in 2007, in Monument Valley, Arizona
Sheep are an important aspect in the tradition and culture Navajo.
Avajo The name comes from the late 18th century by the Spanish (Apaches) Navaja "(Apaches of) Navaja ", which was derived from the Tewa navah" fields adjoining a ravine. The Navajo call themselves Din, which means "the people". Nonetheless, most Navajo now accept being called "Navajo."
Traditionally, like other Apachean, the Navajos were semi-nomads from the 16th to the 20th century. Their extended kinship groups would have seasonal dwelling areas to accommodate livestock, agriculture and collection practices. As part of their traditional economy, Navajo groups have formed for trading or raiding parties, run a relatively long long.
A Navajo man working as a tourist guide in 2007, in Monument Valley, Arizona
Historically, the structure of Navajo society is largely a matrilocal system in which only women were allowed to own livestock and land. Once married, a Navajo man would move into a home of his fiancee and clan for girls (or, where appropriate, other female relatives) were traditionally those who received the generational legacy. Every child, says belong to the mother's clan and be "born for" father's clan. System clan is exogamous, which means it has been and is still primarily considered a form of incest to marry or date anyone from one of the clans grandparents of a person of four.
Navajo hogan
A hogan is the traditional Navajo home. These eight-sided houses are made of wood and covered with mud, with the door always facing east to greet the sun each morning.
For those who practice the Navajo religion the hogan is considered sacred. The religious song "The Blessingway" describes the first hogan was built by Coyote with help from beavers to a house for First Man first wife, and speaking of God. The Beaver People gave Coyote logs and instructions on how to build the hogan first. Navajos made their hogans in the traditional way until the 1900s when they started making them in hexagonal and octagonal shapes. Today, they are rarely used as real homes, but are maintained primarily for ceremonial purposes.
The Navajo people traditionally play the four sacred mountains within the country, they should never leave: Blanca Peak (Tsisnaasjini Dawn "or White Shell Mountain) in Colorado, Mount Taylor (Blue Pearl Tsoodzil or Turquoise Mountain) in New Mexico, the San Francisco Peaks (Doko'oosliid Abalone Shell Mountain) in Arizona, and Hesperus Mountain (Big Mountain Sheep Nitsaa Dib) in Colorado.
Arts and Crafts
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Silver Work
19th Century Navajo concho jewelry with popular and dragonfly designs.
The jewelry is said to have been presented the Navajo when they were in captivity at Fort Sumner in eastern New Mexico in 1864. At that time Atsidi Sani learned silversmithing and began to teach others the craft as well. In 1880, Navajo silversmiths were creating handmade jewelry, including bracelets, tobacco flasks, necklaces guards arc. Later blacksmiths also earrings, buckles, bolos, hair ornaments and pins. Turquoise has been used with jewelry by the Navajo for hundreds of years, but they did not use inlay turquoise, silver, until the last century.
Weaving
Navajo weaver with the sheep
Although some people say that the Navajo learned the art of weaving the Pueblo, Navajo weaving from the origins can never be known. The first Spaniards to visit the region to see written Navajo blankets. In the 18th century, the Navajos began to import son with their favorite color, red bayeta. Using a vertical loom the Navajos almost exclusively utilitarian blankets. structuring Little and few colors on almost all blankets, except for the coveted Chief Blanket, which evolved from the first phase, a few broad bands, the 2nd phase, wide strip tiles in the corners at the third phase, which has been used more and more styles and colors. Around the same time the Navajo people, who had begun long marketed for commercial wool, often uniforms of soldiers, rewove these complexes in 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 by the ball. But these operators has encouraged people to weave blankets and rugs in different styles. They included "Two Gray Hills" (predominantly black and white, with traditional motifs), "Our Pos Teec" (colors, with motifs range), "Ganado" (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-like models, "Red Mesa" and bold diamond. Many of these models have a symmetry with four, which seems to embody by Gary Witherspoon traditional ideas about harmony or HZH.
Notable Navajo artists, dancers, and musicians
Ryan Singer, Navajo artist
Orville Chin, goldsmith / silversmith
Atsidi Sani, goldsmith
Raven Chacon, composer
Hosteen Klaha, weaver
RC Gorman, Painter
Yazzie Johnson jeweler
Gerald Nailor, Sr., painter
R. Carlos Nakai, musician
Clara Sherman, weaver
Tommy Singer, goldsmith
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, songwriter, artist
Healing and spiritual practices
Navajo man dressed ceremony with a mask and body paint, c. , 1904.
Navajo spiritual practice is about restoring health, balance and harmony the life of a person. An exception to the notion of healing is the Beauty Way ceremony: the Kinaald, or a female puberty ceremony. Others include the hooghan Blessing Ceremony and "Baby's First laugh ceremony. Otherwise, the ceremonies are used to 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 will always find a certified, credible Hatai (medicine man) for healing, before turning to Western medicine (eg, hospitals). The healer will use several methods to diagnose diseases patient. This may include using special tools such as rock crystal, and abilities such as hand shaking and Hata (voice of prayer). Man medicine will then select a song of healing for this specific type of disease. Short prayers for protection can take several hours, and in some cases, the patient should follow up later. It may be the avoidance of sexual relations, personal contact, animals, foods and some activities, it is not without recalling the advice of a doctor.
Possible causes of diseases 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, particularly the blessing ceremony Way, are used for Navajos who leave the boundaries of the four sacred mountains, and is widely used for Navajo warriors or soldiers at war. From the start, he is an enemy Way ceremony, or Nest, "performed on the person, to rid of things wrong with his body and restore balance in his life. It is also important for Navajo warriors / soldiers returning from the 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 used for curing people with curses. Many People often complain of witches and skin-walkers that do harm to their minds, bodies, and even families. Ailments are not necessarily physical. May take any shape he wants. The medicine man is often able to break the curses that witches and skin-walkers set families. Mild cases do not take very long, but for extreme cases, special ceremonies are needed to expel evil spirits. In these cases, the medicine man may find curse objects implanted in the body of the victim. These objects are used to cause pain and the person disease. Examples of such objects include bone fragments, rocks and pebbles, bits 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, they require that parents and friends attend 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 the turnout the ceremony. The ceremony must be done precisely in the correct way to cure the patient. This includes everyone who is involved.
medicine men must be able to perform a ceremony from beginning to end. If it does not, the ceremony will not work. The Hatai formation of ceremonies is long, arduous, and takes many years, and is reminiscent of the priesthood, with the Board of Directors or hierarchy failed. The apprentice learns everything by watching his teacher, and memorizes the words to every song. Several times, a medicine man can not learn All sixty of the ceremonies, so they choose to specialize in some.
The origin of spiritual healing ceremonies dates back to Navajo mythology. He said the first Enemy Way ceremony was conducted for change of two twin son of the woman (Monster Slayer and Born-for it to water) after killing the Giants (the Y'ii) and restoration Hozh the world and people. The patient identifies with Monster Slayer through song, 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, including mental disorders. The ceremony, conducted over several days, involves purification, evocation the gods, the identification between the patient and the gods, and the transformation of the patient. Each day involves the performance of certain rituals and the creation of paintings Sandy detail. On the ninth evening a final ceremony occurs every night, where the dark god men is mentioned in thunderbird a song that starts by describing his home:
In] Tsegihi [White House,
In the house made of dawn
In the house made of light Evening
(Sandner, p. 88)
The medicine man proceeds by asking the Holy People to be present, then to identify the patient with the power of the god and describing the transformation of the patient to regain health with lines such as "Fortunately, I recovered." (Sandner, p. 90). The dance is repeated throughout the night, about forty-eight times. In total, the Night Chant ceremony takes about ten hours to perform, and ends at dawn.
In the Media
In 2000, the documentary The Return of Navajo Boy was screened at the Sundance Film Festival. It was written in response to an earlier film, The Navajo boy who was a little exploitation of the Navajo people involved. The Return of Navajo Boy has enabled the Navajo to be more involved in representing their own people.
See also
Shonto Begay, painter Din
Blackfire
Navajo (disambiguation)
sheep Navajo-Churro
Code Talker Navajo
Navajo language
Navajo-language films
Navajo Nation
Navajo mythology
Navajo pueblitos
Notes
^ "The American Indian and Alaska Native Population: 2000. Census 2000 Brief. 02/01/2002. Http: / / www.census.gov/prod/2002pubs/c2kbr01-15.pdf. Retrieved 10/03/2007.
Ab ^ Kehoe, 133
^ For example, the Great Canadian Parks website suggests that the Navajo may be descendants of the lost tribe Naha, a Slavic tribe of the western region of Great Slave Lake Nahanni. "Nahanni National Park Reserve. Parks great Canadian. http://canadianparks.com/northwest/nahninp/page2.htm. Retrieved 02/07/2007.
^ Hosteen Klaha page 102 and other
^ Nash, B. Gary, Julie Roy Jeffrey, John R. Howe, Peter J. Frederick Allen F. Davis, Allan M. Winkler Charlene Mires, and Carla Pestana Gardin. The American People, Concise Edition establishment of a nation and a society, the combined volume (6th edition) 847. New York: Longman, 2007.
^ Bernstein, Alison R. American Indians and World War II Towards a new era in Indian affairs. New York: University of Oklahoma P, 1999.
^ "Synopsis". navajoboy.com. http://www.navajoboy.com/press.htm. Retrieved 26/02/2009.
References
Bailey, RS (1964). The Long March: A Story of War, the Navajo, 18461868.
Bighorse, Tiana. (1990). Bighorse Warrior. 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 Catholic Church Records of New Mexico 16941875. 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 Navajo. New York: Holt, Rinehart and Winston.
Dyke, Walter (1967). Son of Old Hat. Lincoln, Nebraska Bison Books & University of Nebraska Press. LCCN 44-2654.
Forbes, D. Jack (1960). Apache, Navajo and Spanish. Norman, OK: University of Oklahoma Press. LCCN 60-13480.
Gilpin, Laura. (1968). The Enduring Navaho. Press 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 15401542. Albuquerque: University Press of New Mexico.
Henderson, Richard. (1994). eplicating Travois Dog Travel on the Northern Plains. Anthropologist Plains, 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. Indians of North America a detailed report. Upper Saddle River, NJ: Prentice-Hall, 2005. Print.
Kelly, Lawrence (1970). Navajo Roundup, Pruett Pub. Co., Colorado.
Kluckholm, Clyde & Leighton, Dorothea (1946). The Navaho. Cambridge: Oxford University Press.
Loewen, James. W. (1999). Lies Across America. Pages 100 101, The New Press.
McNitt, Frank. (1972). Navajo War. Albuquerque: University Press of New Mexico.
Newcomb, Franc Johnson (1964). Hosteen Klaha: Navajo Medicine Man and Sand Painter. Norman, Oklahoma: University Press of Oklahoma. LCCCN 64-20759.
Plog, Stephen. Ancient peoples of the American Southwest. Thames and London, LTD, London, England, 1997. ISBN 0-500-27939-X.
Compiled (1973). Roessel, Ruth (editor). Navajo Stories of the period long walk. TSáile Community, 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 of Michigan Press.
Witte, Daniel. Remove classes battlefield: Liberty, paternalism, and the redemptive promise of education Choice, 2008 BYU Law Review 377 Navajo and Richard Henry Pratt
Zaballos, Nausica. (2009). The system of sant Navajo. Paris: L'Harmattan. ISBN: 978-2-296-07975-5
References
Wikimedia Commons has media related to: Navajo
Middle Ground Project of Northern Colorado University with images of documents U.S. treaties and reports 18461931
Navajo People information by the State of Utah
A brief overview of the Navajo people (from of 18 October 2004)
Navajo silversmiths, by Washington Matthews, 1883 from Project Gutenberg
Navajo Institute for Social Justice
Jewelry Information Navajo
Navajo ARTCRAFTS Website created by students from Greyhills Academy High School in Tuba City AZ.
Navajo weaving
historic photos of people Navajo, Timothy H. O'Sullivan, photographer
Online dictionary Spanish Navajo AULEX
Tourism Website for the Navajo Department of Tourism Navajo
Navajo Arts nonprofit and corporate business
"Navajo Indians." Catholic Encyclopedia. New York: Robert Appleton Company. 1913. Http://en.wikisource.org/wiki/Catholic_Encyclopedia_ (1913) / Navajo_Indians.
The runway length by Jessa Gamble, Up Here Magazine (Yellowknife, NT). links between the Dene and archaeological Dineh.
archive.org Search archive on the Navajo
The Return of Navajo Boy, a documentary showing how the Navajos have historically been represented
v d, e
Navajo Nation
People and Culture
Navajo people Navajo language Navajo music Navajo mythology Din College of the Supreme Court of the Navajo Navajo Nation Navajo Nation Council Chamber chapter houses Navajo-Churro sheep rugs
History
Navajo Wars Long Walk of the Navajo Navajo Scouts Navajo code talker pueblitos Dinetah Barboncito Manuelito Narbona
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