Navajo language

surrounding these ideas, and the tribes represented include the Navajo, White Bear Clan, Cree, Metis, and Mi’kmaq people. While each of the five have different relationships to their Native ancestry, all five individuals take a perspective regarding the use of the term two-spirit. While all five take a positive stance on the use of the word, applying it to themselves, their understanding and emotional attachment to the word varies. For Navajo individual Jae Burbank, the discovery of being two-spirit came

The Scalpel and the Silver Bear The Navajo creation story explains that medicine was brought to the people by an ancient owl. This owl sent down a magic bundle containing the powers of healing to the new world. For thousands of years Navajo people have used this knowledge to heal and live in harmony with each other. As a product of two worlds, Dr. Lori Alvord was one of the first people to combine modern medicine with Navajo beliefs by overcoming cultural differences. The Scalpel

1960s interior design theme 1960s decoration and designing ideas are very unique, they stood out by the end of the 1960s and early 1970s. A series of colours became so popular and most used when it comes to wallpapers, curtains, sofas, carpets, chairs and cushions such as Dark greens, yellows, pinks, and orange hues with pattern or floral touch. As a very important influencing part in the 1960s interior design the English designer David Hicks was mostly inspired by bright colours associated with

Chapter four A Creation Story introduces the Senate Bill 1365 now revised into two laws ARS 15-341 and ARS 15-710, Albert Hale former Navajo Nation president and Arizona State Senator introduced Bill 1365 in 2004. His intentions behind SB 1365 was to eradicate the so called mutual respect between dominant society and Native Americans specifically Dine people. In order for respect to be reciprocal dominant society needs to know who we are as Dine people as well as our history, government, culture

American powers throughout the Territory until his reassignment in 1867. The Navajo s or Diné , in their language, were one such power that Carleton set about destroying. The process of destruction took many forms as the tribes faced both physical and cultural assaults from the American military, while the New Mexican citizens, and rival tribes of Native Americans engaged in raids, attacks, and taking captives from the Navajos. In its final stage, this destruction took form as Bosque Redondo, a reservation

The Allied forces’ messages were being decoded by the Japanese, which is why the US Army asked the Navajo Indians for help. They were able to communicate the messages, originally written in English, by translating them from and into Navajo. This time, the Japanese were not able to crack the “code”. They did not realise that the problem was in the language of the code: Navajo, which is a natural language spoken in Northern America. And yet, it was too complicated for the Japanese cryptographers to decode

we know presently as the Navajo went by. The Red Nation article “Considering a Navajo Name Change: Self-Identification, Land, and Liberation” by Majerle Lister states that “‘Navajo’ is not a Diné word or concept, despite its use as our [the Diné] official name for more than a hundred and fifty years.” This is a clear example of how settler colonialism has impacted the Navajo Nation. Settler colonialism has had an impact in the Peoplehood matrix of the Navajo from language and sacred history to place/territory

to their culture, yet reside in a non-native society? It what ways have these experiences altered their way of life for better or worse? Is it possible to be a part of such a swift moving society and hold true to traditional values and culture? The Navajo people have tried the best they can to carry on with traditions, but as the world changes the people must

Mitzvahs which is a Jewish girl’s rite of passage. Another rite of passage, called Kinaalda, is a puberty ceremony that holds the same importance and significance among the Navajo tribe as their creation story. Unlike American society, during the people’s lifetime there is not a time between child and adult. In the Navajo culture it seems that it is more plausible to say that the time between being a child and adult or as stated by Leighton and Kluckhohn (1947), “physical maturity and social maturity

as a means of procreation in a holy and sanctified way. From a young age girls are expected to take part in this ceremony, as it is a public sign to the community that she is officially a woman and is educated in the ways of being a proper female Navajo figure. For instance, younger girls take part in family members’ Kinaalda to become better acquainted with what will be required from them. In the case of Rose Mitchell (2001), she says “I remember my older sister’s Kinaalda because she was the