Navajo

ETHNONYMS: Apaches de Nabaju, Dine, Dineh, Dinneh, Navaho, Nabajo, Nabaju

Orientation

Identification. The Navajo are a large American Indian group currently located in Arizona and New Mexico. In sixteenth-century Spanish documents the Navajo are referred to simply as "Apaches," along with all the other Athapaskan-speaking peoples of the New Mexico province. The more specific designation "Apaches de Nabaju" appears for the first time in 1626 and sporadically thereafter until the end of the seventeenth century. From about 1700 on, the people are always called "Navajo" (or "Nabajo") in Spanish documents, and the name has been retained throughout the Anglo-American period. The source of the name is uncertain, but is believed to derive from a Tewa Pueblo Indian word for "cultivated fields," in recognition of the fact that the Navajo were more dependent on agriculture than were other Athapaskan peoples. The spelling "Navaho" is common in English-language literature, but "Navajo" is officially preferred by the Navajo Tribe itself. In their own language, however, the Navajo refer to themselves as "Dine," meaning simply "the people."

Location. In the Southwest, the traditional home of the Navajo has been on the Colorado Plateau—the arid and deeply dissected upland of northwestern New Mexico and northeastern Arizona. Elevations range from thirty-five hundred to more than ten thousand feet, with hot summers, cold winters, and relatively scant rainfall Most of the area is covered by a scattered growth of piñon and juniper trees and sagebrush, but there are also extensive pine forests at the highest elevations and open grasslands at the lowest. The earliest known home of the Navajos was in the area between the Jemez and Lukachukai mountains, in what today is Northwestern New Mexico, but subsequently the people expanded westward and northward into portions of present-day Arizona and Utah. The present Navajo Reservation occupies about twenty-five thousand square miles in the Four Corners area where Arizona, New Mexico, Utah, and Colorado come Together.

Demography. The Navajo population in 1864 was probably somewhere between 16,000 and 20,000. By 1945 it had increased to about 55,000, and in 1988 it was estimated at about 200,000. The Navajo are the largest Indian tribe in North America today. There are large off-reservation Navajo populations in many cities of the Southwest, but the great majority of Navajo still live on the Navajo Reservation.

Linguistic Affiliation. The Navajo language belongs to the Apachean branch of the Athapaskan family and is particularly close to the languages of the Tonto and Cibecue Apache tribes.

History and Cultural Relations

Ancestors of the Navajo and Apache peoples are thought to have migrated to the Southwest within the last one thousand years, probably from somewhere in the prairie regions of Western Canada. They were originally hunters and foragers, but some of the groups, most particularly the Navajo, quickly adopted agriculture, weaving, and other arts from the sedentary Pueblo peoples of the Southwest. There then developed a kind of symbiotic relationship in which the Navajo supplied hides, piñon nuts, and other goods to the Pueblo villages in exchange for agricultural products, woven goods, and pottery. The coming of Spanish rule in 1598 created a new political and economic order, in which the Pueblos were directly under Spanish rule, whereas the Navajo and Apache were never subjugated but remained intermittently at war with the colonial overlords for the next two and a half centuries. From the newcomers the Navajo soon acquired sheep and goats, which provided them with a new basis of livelihood, and also horses, which greatly increased their ability to raid the settled Communities both of the Pueblo Indians and of the Spanish settlers. By the end of the seventeenth century, the Navajo as well as the Apache had become widely feared raiders throughout the Southwest. The American annexation of New Mexico in 1848 did not immediately alter the pattern of Navajo raiding on the settlements of the Rio Grande Valley, and it was not until a decisive military campaign in 1864, led by Col. Kit Carson, that the Navajo were finally brought under military control, and the Navajo wars came to an end. About half the tribe was held in military captivity at Fort Sumner, in eastern New Mexico, until 1868, when a treaty was signed that allowed the people to return to their original homeland along the Arizona-New Mexico border. Since that time the tribe has steadily increased both in numbers and in territory, and the original Navajo Reservation has been enlarged to more than four times its original size.

Modern Navajo culture exhibits a unique blend of Athapaskan, Puebloan, Mexican, and Anglo-American influences. The Navajo preference for a scattered and semimobile mode of existence, in marked contrast to the Pueblo Neighbors, is part of the original Athapaskan legacy, as is the Ceremonial complex centering on the treatment of disease. On the other hand, much of the Navajos' actual mythology and ritual is clearly borrowed from the Pueblos, along with the arts of farming and weaving. From the Mexicans came the dependence on a livestock economy and the making of silver jewelry, which has become one of the most renowned of Navajo crafts. From the early Anglo-American frontier settlers the Navajo borrowed what has become their traditional mode of dress, as well as an increasing dependence on a Market economy in which lambs, wool, and woven blankets are exchanged for manufactured goods.

Settlements

Unlike other agricultural peoples of the Southwest, the Navajo have never been town dwellers. In the late prehistoric and early historic periods they lived in small encampments clustered within a fairly restricted area in northwestern New Mexico. Later, increasing warfare with the Spanish forced them to adopt a more mobile existence, and bands of Navajo might range over hundreds of miles between the Rio Grande and the Colorado River. Since their pacification in the 1860s, the Navajo have lived in extended-family encampments, Usually numbering from two to four individual households, that are scattered over the length and breadth of the vast Navajo Reservation. Many extended families maintain two residential encampments a few miles apart. The summer camps are located close to maize fields and therefore are concentrated to some extent in the more arable parts of the reservation; the winter camps are more scattered and are located primarily for easy access to wood and water.

Economy

Subsistence and Commercial Activities. The society and economy of the Navajo have been continually evolving in Response to new opportunities and challenges since their first arrival in the Southwest, so that it is difficult to speak of any traditional economy. During most of the reservation period, from 1868 to about 1960, the people depended on a combination of farming, animal husbandry, and the sale of various products to traders. The cultivation of maize was considered by the Navajo to be the most basic and essential of all their economic pursuits, although it made only a relatively small contribution to the Navajo diet. The raising of sheep and goats provided substantial quantities of meat and milk, as well as hides, wool, and lambs that were exchanged for manufactured goods at any of the numerous trading posts scattered throughout the Navajo country. Additional income was derived from the sale or exchange of various craft products, Especially rugs, and of piñon nuts. Beginning in the early 1900s, a few Navajo were employed by the Bureau of Indian Affairs and in off-reservation towns and ranches, but wage work did not become a significant feature of the Navajo economy until after World War II. By the 1980s, wage work was contributing about 75 percent of all Navajo income, although the more traditional farming and livestock economies were still being maintained throughout the reservation as well. Tourism, mineral production, and lumbering are the main sources of cash income on the Navajo Reservation.

Industrial Arts. The oldest of surviving Navajo crafts is probably that of pottery making. Only a few women still make pottery, but they continue to produce vessels of a very ancient and distinctive type, unlike the decorated wares of their Pueblo neighbors. The art of weaving was learned early from the Pueblos, but the weaving of wool into heavy and durable rugs in elaborate multicolored patterns is a development of the reservation period and was very much stimulated by the Indian traders. For a time in the late nineteenth century the sale of rugs became the main source of cash income for the Navajo. While the economic importance of weaving has very much declined in the twentieth century, most older Navajo women and many younger ones still do some weaving. Apart from woven goods, the most celebrated of Navajo craft Products were items of silver and turquoise jewelry, combining Mexican and aboriginal Southwestern traditions. Although many Navajo still possess substantial quantities of jewelry, the silversmith's art itself has nearly died out. Other craft products that are still made in small quantities are baskets and brightly colored cotton sashes, both of which play a part in Navajo ceremonies.

Trade. In the prehistoric and early historic periods there was a substantial institutionalized trade between the Navajo and many of the Pueblo villages, and this persists on a small scale today. Since the later nineteenth century, however, most Navajo trade has been funneled through the trading post, which in most respects resembles the old country general store. Here clothing, housewares, bedding, hardware, and most of the other material needs of the Navajo are supplied in exchange for livestock products or, more recently, are sold for cash. Traditionally, most Navajo families lived on credit for much of the year, paying off their accounts with wool in the spring and with lambs in the fall.

Division of Labor. In the traditional Navajo economy there was a rigid though not total division between male and female tasks. Farming and the care of horses were male activities; weaving and most household tasks were female activities. More recently, however, both sexes have collaborated in lambing, shearing, and herding activities, and both men and women are now heavily involved in wage work. Although males played the dominant roles in Navajo ritual activities, there has always been an important place for females as well.

Land Tenure. Families traditionally have exclusive use rights to agricultural land as long as they actually farm it; if it lies uncultivated for more than two years another family may take possession. All range land, however, is treated as Common and collective property of the whole community and is unfenced.

Kinship

Kin Groups and Descent. Every Navajo belongs to one of sixty-four matrilineal clans, but is also said to be "born for" the clan of his or her father. Strict exogamy is practiced on both sides. Apart from the clans, there are no formally designated units of kinship in Navajo society; people are known by the household or extended family in which they reside rather than by membership in a named kin group. Property, like clan membership, is inherited mainly in the female line.

Kinship Terminology. Kin terms conform to the basic Iroquoian system.

Marriage and Family

Marriage. Navajo marriages are the result of economic arrangements between kin groups. The great majority of Marriages were always monogamous, but polygyny was permitted until recently, and it is estimated that about 10 percent of Navajo men had two or more wives. By far the most common form of polygyny was sororal. Residence for newly married couples was ideally uxorilocal, but there were many departures from this practice when economic circumstances made another arrangement preferable. It was also fairly common for couples to move from the wife's to the husband's residence group, or vice versa, at some time after their marriage. Neolocal residence was very unusual in the past, but is becoming increasingly common today, as couples settle close to where there are wage work opportunities. Both marriage and divorce involve very little formality, and the rate of divorce is fairly high. But the great majority of divorces take place between spouses who have been married less than two years.

Domestic Unit. The basic domestic unit in Navajo society is the biological or nuclear family. Its members traditionally live together in a single hogan (an earth-covered log dwelling) and take their meals together. The basic economic unit is the extended family, a group of biological families who live close together and share productive resources such as a maize field and a flock of sheep and goats in common. An extended family unit most commonly comprises the household of an older couple, plus the households of one or more of their married daughters, all situated "within shouting distance" of one another.

Inheritance. Basic productive resources are the collective property of the extended family and are not alienable by Individuals; they are passed on from generation to generation within the group. Jewelry, saddles, horses, and many kinds of ceremonial knowledge are treated as personal property, However. Individuals have considerable freedom in disposal of these, although it is always expected that a woman will leave most of her personal property to her daughters and that a man will leave much of his property to his sister's children.

Socialization. Children were and are raised permissively, and there is a marked respect for the personal integrity even of very young children. The main sanctioning punishments are shaming and ridicule. Children receive a good deal of Formal training in various technical and craft activities from their parents, and boys may be schooled in ceremonial lore and ritual practice by their fathers or by their mothers' brothers. The recitation of myths by grandparents and other elders also contributes to the education of Navajo children.

Sociopolitical Organization

Social Organization. There was no ranking in traditional Navajo society; social obligations were determined entirely by kinship and residence. Both men and women had fairly specific, lifelong obligations toward the family into which they were born as well as toward the family into which they were married. The father in each household was the recognized household head, and the father in the oldest household was the headman of each residence group, with considerable authority over the allocation of labor and resources among all the members of the group. The status of women was notably high.

Political Organization. There was no system of formal authority among the Navajo except that embodied in kinship relationships. In the preservation period, however, the Population was divided into a number of localized bands, and each of these had its recognized leader, although he had no coercive powers. In the reservation period, the organization into bands disappeared, but respected singers (medicine men) may act informally as local community leaders and as arbitrators of disputes. Political organization of the tribe as a whole was instituted only in 1923 and is modeled on the Institutions of European and American parliamentary democracy rather than on aboriginal tradition. There is a tribal chairman and a vice chairman, elected by reservationwide popular ballot for four-year terms, a Tribal Council made up of elected delegates from each of about one hundred local "chapters," and an Executive Committee elected by the Members of the council. In most parts of the reservation there are also locally elected chapter officers who attend to the political needs of the local community.

Social Control. The principal mechanism for the maintenance of order has always been the concept of collective responsibility, which makes all members of a family, or even of a clan, responsible for the good behavior of any individual member. Maintaining the good name of the family or clan within the community is an important consideration for all Navajo. In addition, the accusation of witchcraft was likely to be directed against persons who were considered to be "bad characters"; this in effect defined them as public enemies.

Conflict. Conflict between individuals or families might arise for a variety of reasons. Disputes over the possession of farmland and disputes arising from poor marital relations were especially common in earlier times. All infractions Except incest and witchcraft were treated as private wrongs, to be settled by negotiation between the kin groups involved. Locally respected medicine men might be called upon to arbitrate or advise in these disputes. There is, in addition, a System of Navajo Tribal Courts and a code of offenses adopted by the Navajo Tribal Council, but most Navajo still prefer to settle disputes without recourse to these institutions.

Religion and Expressive Culture

Religious Beliefs. Navajo gods and other supernatural powers are many and varied. Most important among them are a group of anthropomorphic deities, and especially Changing Woman or Spider Woman, the consort of the Sun God, and her twin sons, the Monster Slayers. Other supernatural powers include animal, bird, and reptile spirits, and natural phenomena or wind, weather, light and darkness, celestial bodies, and monsters. There is a special class of deities, the Yei, who can be summoned by masked dancers to be present when major ceremonies are in progress. Most of the Navajo deities can be either beneficial or harmful to the Earth Surface People, depending on their caprice or on how they are approached. Navajo mythology is enormously rich and poetically expressive. According to basic cosmological belief, all of existence is divided between the Holy People (supernaturals) and the Earth Surface People. The Holy People passed through a succession of underworlds, each of which was destroyed by a flood, until they arrived in the present world. Here they created First Man and First Woman, the ancestors of all the Earth Surface People. The Holy People gave to the Earth Surface People all the practical and ritual knowledge necessary for their survival in this world and then moved away to dwell in other realms above the earth. However, they remain keenly interested in the day-to-day doings of the Earth Surface People, and constant attention to ceremonies and taboos is required in order to keep in harmony with them. The condition of hozoji, or being in harmony with the supernatural powers, is the single most important ideal sought by the Navajo people.

Religious Practitioners. The most respected of Navajo Ritual practitioners are called "singers." These are men (or, very occasionally, women) who can perform in their entirety one or more of the major Navajo ceremonies. They are not shamans but priests who have acquired their knowledge and skills through long apprenticeship to an established singer. They are the most highly respected individuals in traditional Navajo society and frequently act as informal community leaders. Men with a lesser degree of ritual knowledge who can perform only short or incomplete ceremonies are referred to by another term, which might be translated as "curers." There is in addition a special class of diagnosticians, or diviners, who use various shamanistic techniques to discover the source of a person's illness or misfortune and who then prescribe the appropriate ceremonial treatment.

Ceremonies. In aboriginal times there were important Navajo ceremonies connected with war, hunting, agriculture, and the treatment of illness. In the reservation period, nearly all of the major public ceremonies have come to focus on curing in the broadest sense—that is, on the restoration of harmony with the supernaturals. There are, or have been, at least sixty major ceremonies, most of which involve an intricate combination of songs, prayers, magical rituals, the making of prayer-sticks and other paraphernalia, and the making of an elaborate dry-painting using colored sands. Masked dancers also play a part in some ceremonies. Ceremonies may last for two, three, five, or nine nights, depending partly on the Seriousness of the condition being treated.

Arts. The artistic creativity of the Navajo finds expression in a wide variety of media, including poetry, song, dance, and costume. The most celebrated of Navajo artistic productions are the brightly colored rugs woven by women, and the intricate dry-painting designs executed by the singers as a part of each major ceremony. Dry-paintings were traditionally destroyed at the conclusion of each ceremony, but permanent reproductions of many of the designs are now being made on boards for sale commercially. In the present century, a number of Navajo have also achieved recognition as painters and have set up commercial studios in various western cities.

Medicine. In traditional Navajo belief, all illness or misfortune arises from transgressions against the supernaturals or from witchcraft. Consequently, medical practice is essentially synonymous with ceremonial practice. There are particular kinds of ceremonies designed to treat illnesses caused by the patient's transgressions, by accidents, and by different kinds of witchcraft. Apart from ceremonial practices, there was formerly a fairly extensive materia medica of herbs, potions, ointments, and fumigante, and there were specialists who collected and applied these.

Death and Afterlife. Traditionally, Navajo were morbidly afraid of death and the dead and spoke about them as little as possible. The dead were buried promptly and without public ceremony, although a great many ritual taboos were observed by the close kin of the deceased and by those who handled the corpse. Ideas about the afterlife were not codified in a Systematic way, but varied from individual to individual. There was no concept of rewards and punishments for deeds done in this life; it seems that the afterworld was not thought of as a happy or desirable place for anyone.

Bibliography

Kluckhohn, Clyde, and Dorothea Leighton (1946). The Navaho. Cambridge: Harvard University Press.

Leighton, Dorothea, and Clyde Kluckhohn (1948). Children of the People. Cambridge: Harvard University Press.

Locke, Raymond F. (1976). The Book of the Navajo. Los Angeles: Mankind Publishing Co.

Ortiz, Alfonso, ed. (1983). Handbook of North American Indians. Vol. 10, Southwest, 489-683. Washington, D.C.: Smithsonian Institution.

Underhill, Ruth (1956). The Navajos. Norman: University of Oklahoma Press.

WILLIAM Y. ADAMS

NAVAJO

NAVAJO. The Navajos, or Dine (the People), as they call themselves in their own language, are the most populous Indian community in the United States. A majority of the community's more than 225,000 members reside within the boundaries of the Navajo Nation, a sprawling enclave of 25,000 square miles, approximately the size of West Virginia, that is situated in northeastern Arizona, northwestern New Mexico, and southeastern Utah.

Until the late twentieth century most archaeologists thought that the Navajos, and their linguistic relatives the Apaches, had arrived perhaps two centuries before the Spanish incursion in the region in the sixteenth century. They generally portrayed the Dine as dependent upon the Puebloan peoples for survival in a harsh, new land. Further research, however suggests that the Navajos came to the Southwest a century or two earlier than had been assumed. It also suggests that the Navajos absorbed other peoples, including some of the Anasazi, forming a dynamic, expansionist culture that by the time of Coronado had become a significant force in New Mexico. The Navajo clan system reflects the incorporation not only of Puebloan peoples but also of Utes, Apaches, Paiutes, and Spanish or Mexican individuals and groups.

The Spanish presence created many difficulties for the Navajos, including the evolution of a vast slave trade that forced many Dine women and children into involuntary servitude. However, the Spaniards also brought livestock, the addition of which transformed the Navajo world. It would be hard for later observers to imagine the Dine without sheep, horses, goats, and cattle. Livestock, especially sheep, quickly became central to the workings of Navajo society. The Navajos became extraordinary weavers. Sheep also fed people and helped pay for ceremonial services. To be sure, the Dine gave no credit to Spain for introducing these animals. Rather, the elders told the children that the Holy People had brought these wonderful beings to the Navajos, charging the Dine with the responsibility of caring for them properly.

The Navajos often raided Spanish communities in order to obtain additional livestock and to seek revenge for their relatives who had been incarcerated. From their administrative headquarters in the northern Rio Grande valley, the Spanish dispatched punitive expeditions against the Dine. But the Navajos remained elusive; any treaty or agreement signed with one group of the Dine was not considered binding on another group some distance away. After gaining independence from Spain in 1821, the Mexicans experienced comparable problems. When the United States claimed the region during and following the war

with Mexico in the late 1840s, it was determined to assert its authority over these uncooperative residents.

American aggression brought about what the Navajos would call "the fearing time." Within a generation, most of the Dine had been forced to surrender and, in the early to mid-1860s, departed on forced marches into captivity hundreds of miles from their home country. "The Long Walk," as it became known, took them to Fort Sumner, a newly constructed post in east-central New Mexico. There the head military officer for New Mexico Territory, James Carleton, expressed the hope that away from "the haunts and hills and hiding places" of their own country, the Navajos would become a contented and peaceful people.

Fort Sumner, or Hweeldi, as the Navajo termed it, never came close to fulfilling Carleton's dreams. Instead, it brought enormous hardship and anguish to the captive Dine. Disease and despair swept through the people, who desperately wanted to return to their homeland. In 1868 two members of the U.S. Peace Commission, William Tecumseh Sherman and Lewis Tappan, arrived at Fort Sumner to negotiate what turned out to be one of the final treaties signed by the United States with an American Indian nation. Sherman had suggested the possibility of the Navajos moving to Indian Territory, but this notion was immediately protested by Barboncito, the head Dine spokesperson, who argued that the Holy People had intended that the Navajos should live only within the boundaries of the four sacred mountains of their home country.

The Treaty of 1868 represented in many ways a triumph for the Navajos. Not only did they return to a portion of their homeland, but they succeeded in adding substantial amounts of acreage through a series of executive orders. Land became more difficult to obtain after New Mexico and Arizona became states in 1912, but by that time the essential Navajo land base had been established. In the early 1900s the photographer Edward Curtis used a group of Navajos on horseback to exemplify the notion of Indians as a vanishing race, but the twentieth century would prove him to be incorrect.

In the 1930s Commissioner of Indian Affairs John Collier imposed a drastic program of livestock reduction upon the Navajos. Although launched in the name of soil conservation and the well-being of the Dine, the program brought trauma and enormous suffering to thousands of Navajos. It also began to prompt a movement by many of the Dine into the wage economy, a movement that accelerated with the Navajo participation in World War II. Finally, the program initiated the transformation of the Navajo Tribal Council from an entity initially imposed upon the Navajos in the 1920s as a means to approve oil leases to a unit that represented the people.

The Navajo Code Talkers—a special unit in the U.S. Marines that employed the Navajo language as the basis

for an effective code—played a vital role in the Pacific Campaign during World War II. Several hundred Dine became Code Talkers, and thousands worked in warrelated industries. After the war the Dine leadership launched a program of sweeping modernization, including a new emphasis on formal education, industrialization, and road construction. Aided by funds from the Navajo-Hopi Long Range Rehabilitation Act of the 1950s, the Navajo tribal government began a nationalistic movement to gain greater control over Dine lives and lands.

The last decades of the twentieth century brought sweeping, and at times overwhelming, social and cultural change to Dine Bikeyah (the Navajo country). Only a minority of the people, most of them elderly, herded sheep, and most Navajo children grew up speaking English as a first language. Yet many of the traditional values within Navajo society are still observed and honored. The Dine bring new elements into their culture and, over time, make them Navajo. Members of the Navajo Nation struggled to control their own educational systems, to develop their economies in an appropriate way, and to live within the sacred mountains. Their very presence, the continuation of their language and their arts, and their successful incorporation of old and new means of competing and achieving (ranging from chess, basketball, and rodeos to tourism, education, and the arts) deny the old image of the vanishing Indian. As the twenty-first century began, the Navajos were clearly here to stay.

BIBLIOGRAPHY

Iverson, Peter. Dine: A History of the Navajos. Albuquerque: University of New Mexico Press, 2002. Photographs by Monty Roessel (Navajo).

Iverson, Peter, ed. "For Our Navajo People": Navajo Letters, Speeches, and Petitions, 1900–1960. Albuquerque: University of New Mexico Press, 2002. Photographs by Monty Roessel (Navajo).

PeterIverson

See alsoTribes: Southwestern .

Navajo or Navaho , Native North Americans whose language belongs to the Athabascan branch of the Nadene linguistic stock (see Native American languages ). A migration from the North to the Southwest area is thought to have occurred in the past because of an affiliation with N Athabascan speakers; the Navajo settled among the Pueblo and also assimilated with the Shoshone and the Yuma both physically and culturally while remaining a distinct social group.

Way of Life

The Navajo were formerly a nomadic tribe. In winter they lived in earth-covered lodges and in summer in brush shelters called hogans. They farmed (corn and beans), hunted (deer, elk, and antelope), and gathered wild vegetable products. After sheep were introduced (early 17th cent.) by the Spanish, sheep raising superseded hunting and farming. Thus the Navajo became a pastoral people. They have adopted many arts from their neighbors—from the Mexicans metalworking, from the Pueblo weaving. They live in extended kinship groups, and traditional inheritance is through the mother's line; women have an important position in the society. The traditional Navajo religion is elaborate and complex, with many deities, songs, chants, and prayers and numerous ceremonies, such as the enemy way ceremony (commonly called the squaw dance) and the night chant. The vast belief system includes a creation story that states that Esdzanadkhi (a form of Mother Earth) created humanity. The Navajo have also subscribed to the peyote cult.

In the 1930s the overgrazed and eroded grasslands of the Navajo Reservation caused the federal government to reduce the tribe's sheep, cattle, and horses by as much as 50%. The government, having left the Navajo without a means of support, began a program of irrigation projects, thus enabling them to turn to agriculture for a livelihood. Farming, however, can support only a fraction of the people, and as a result many have had to obtain their income off the reservation. The discovery of coal, oil, gas, and other minerals has helped to increase the tribal income.

History

The Navajo are a composite group with over 50 separate clans. In the 17th cent. they occupied the region between the San Juan and Little Colorado rivers in NE Arizona, but they ranged far outside that territory. The Navajo were a predatory tribe who (often in alliance with their relatives, the Apache) constantly raided the Pueblo and later the Spanish and Mexican settlements of New Mexico.

When the Americans occupied (c.1846) New Mexico, the Navajo pillaged them. Punitive expeditions against the Navajo were only temporarily successful until Kit Carson, by destroying the Navajo's sheep, subdued them in 1863–64. A majority of them were imprisoned for four years at Fort Sumner in New Mexico. In 1868 they were released from prison and given a reservation of 3.5 million acres (1,41,000 hectares) in NE Arizona, NW New Mexico, and SE Utah and a new supply of sheep. The Navajo then numbered some 9,000.

Since that date they have been steadily increasing in number. By 1990 the country's 225,000 Navajo constituted the second largest Native American group in the United States. Their reservation has grown to 16 million acres (6,475,000 hectares), today sustaining such enterprises as lumbering, mining, and farming. Navajo-owned enterprises are growing, including the largest Native American newspaper in the United States and Navajo Community College, the first Native American–operated college. The Navajo reservation surrounds the Hopi reservation in Arizona. This has resulted in numerous land disputes, and in the 1960s and 70s, Navajo expansion on lands set aside for joint use provoked court action and a partition of the disputed land. A 1992 federal court decision assigned most of the remaining disputed land to the Navajo. Some Navajo were permitted to remain on Hopi land under 75-year leases.

Bibliography

See R. M. Underhill, The Navahos (1956); C. Kluckholn and D. Leighton, The Navaho (rev. ed. 1962); L. R. Bailey, The Long Walk: A History of the Navaho Wars, 1846–1868 (1964); L. Gilpin, The Enduring Navaho (1968); J. U. Terrell, The Navajos (1970); J. Downs, The Navajo (1972); F. McNitt, Navajo Wars (1972).

Navaho A group of over 50 Native American clans, who were originally nomadic hunter-gatherers and, like the related APACHES, originated in western Canada. They moved southwards to the “four corners” area of Utah, Colorado, Arizona, and New Mexico between the 11th and 15th centuries, displacing much of the native ANASAZI culture to the south by the end of the 13th century, and raiding the neighbouring Hohokam to the south. Spanish contact began in 1540–42, and from 1609 Spanish missions worked among them. The Navaho adopted horse-breeding and pastoralism from the Spanish, as well as learning Anasazi weaving skills and Spanish silver-working artistry.

The Navaho often engaged in sporadic warfare with the pueblo (village)-dwelling peoples, such as the Hopi. In the mid-19th century, the Navaho were resettled and most became sheep farmers. They are now the largest single Native grouping in the USA. Their kinship organization is based on extended matrilineal groups, in which women have a high status. Recent discoveries of oil and mineral reserves on their reservation have given them an extra source of material wealth.

Navajo, USA Arizona and New Mexico: named in honour of the Native American tribe, the Navajo (also spelt Navaho) whose name for themselves is Diné ‘The People’. It has been suggested that the Navajo were named by the Spanish from navaja ‘clasp knife’; however, it may come from a Spanish word meaning ‘People with Big Fields’.

Nav·a·jo / ˈnavəˌhō; ˈnä-/ (also Nav·a·ho) • n. (pl. same or -jos) 1. a member of an American Indian people of New Mexico and Arizona. 2. the Athabaskan language of this people. • adj. of or relating to this people or their language.

Navaho SM-64A an early intercontinental ballistic missile, developed after World War II and capable of carrying a nuclear warhead. None were ever used defensively but extensive testing in the 1950s led to the development of better ICBMs.

Navajo (Navaho) Athabascan-speaking tribe, the largest group of Native Americans in the USA. Their reservation in Arizona and New Mexico is the biggest in the country. Today, the population numbers c.150,000.

Navaho see Navajo , people; Navajo , language.

Navajo •Tajo •boho, coho, Moho, Soho •Idaho • Arapaho • Navajo