Navajo Indian Quotes

I wish you had been there with me in that picture,” he used to say to Wilsie and me. “It is so lonely being there forever without another Indian.

I like some of the old spaghetti westerns because the Navajo extras they hired spent the entire time talking smack about the actors in the Diné language. With proper translation, it’s incredibly entertaining.

At Kayenta we were told that the entire Navajo Indian reservation was dry; you couldn't get a drop of alcohol anywhere. Not with dinner,but also not at the supermarket. "It's like Iran," Caroline said, taking a sip of her Coke. "But right in the middle of America.

Part of her soul ... gloried in the sheer bodacious unnaturalness of it. Putting a great blue-green water park smack down in the red desert complete with cactus, trading posts, genuine Navajo Indians, and five kinds of rattlesnakes was theater of the absurd at its most outrageous.

Despite all of the time he spent in Big Heart's, Wilson had never come to understand the social lives of Indians. He did not know that, in the Indian world, there is not much social difference between a rich Indian and a poor one. Generally speaking, Indian is Indian. A few who gain wealth and power as lawyers, businessmen, artists, or doctors may marry white people and keep only white friends, but generally Indians of different classes interact freely with one another. Most unemployed or working poor, some with good jobs and steady incomes, but all mixing together. Wilson also did not realize how tribal distinctions were much more important than economic ones. The rich and poor Spokanes may hang out together, but that doesn't necessarily mean the Spokanes are friendly with the Lakota or Navajo or any other tribe. The Sioux still distrust the Crow because they served as scouts for Custer. Hardly anybody likes the Pawnee. Most important, though, Wilson did not understand that the white people who pretend to be Indian are gently teased, ignored, plainly ridiculed, or beaten, depending on their degree of whiteness.

Ignorance has never been the problem. The problem was and continues to be unexamined confidence in western civilization and the unwarranted certainty of Christianity. And arrogance. Perhaps it is unfair to judge the past by the present, but it is also necessary. If nothing else, an examination of the past—and of the present, for that matter—can be instructive. It shows us that there is little shelter and little gain for Native peoples in doing nothing. So long as we possess one element of sovereignty, so long as we possess one parcel of land, North America will come for us, and the question we have to face is how badly we wish to continue to pursue the concepts of sovereignty and self-determination. How important is it for us to maintain protected communal homelands? Are our traditions and languages worth the cost of carrying on the fight? Certainly the easier and more expedient option is simply to step away from who we are and who we wish to be, sell what we have for cash, and sink into the stewpot of North America. With the rest of the bones. No matter how you frame Native history, the one inescapable constant is that Native people in North America have lost much. We’ve given away a great deal, we’ve had a great deal taken from us, and, if we are not careful, we will continue to lose parts of ourselves—as Indians, as Cree, as Blackfoot, as Navajo, as Inuit—with each generation. But this need not happen. Native cultures aren’t static. They’re dynamic, adaptive, and flexible, and for many of us, the modern variations of older tribal traditions continue to provide order, satisfaction, identity, and value in our lives. More than that, in the five hundred years of European occupation, Native cultures have already proven themselves to be remarkably tenacious and resilient. Okay. That was heroic and uncomfortably inspirational, wasn’t it? Poignant, even. You can almost hear the trumpets and the violins. And that kind of romance is not what we need. It serves no one, and the cost to maintain it is too high. So, let’s agree that Indians are not special. We’re not … mystical. I’m fine with that. Yes, a great many Native people have a long-standing relationship with the natural world. But that relationship is equally available to non-Natives, should they choose to embrace it. The fact of Native existence is that we live modern lives informed by traditional values and contemporary realities and that we wish to live those lives on our terms.

Years later, in America, I was told that Navajo Indians believed coyotes ushered in the Big Bang of the world with their song, stood on the rim of nothingness, before time, shoved their pointed muzzles in the air, and howled the world into existence at their feet. The Indians called them longdogs. The universe was etched with their howls, sound merging into sound, the beginning of all other songs.

I just mean that I used to think about old Spencer quite a lot, and if you thought about him too much, you wondered what the heck he was still living for. I mean he was all stooped over, and he had very terrible posture, and in class, whenever he dropped a piece of chalk at the blackboard, some guy in the first row always had to get up and pick it up and hand it to him. That's awful, in my opinion. But if you thought about him just enough and not too much, you could figure it out that he wasn't doing too bad for himself. For instance, one Sunday when some other guys and I went over there for hot chocolate, he showed us this old beat-up Navajo blanket that he and Mrs. Spencer'd bought off some Indian in Yellowstone Park. You could tell old Spencer'd got a big bang out of buying it. That's what I mean. You take somebody old as hell, like old Spencer, and they can get a big bang out of buying a blanket.

For many years Father Latour used to wonder if there would ever be an end to the Indian wars while there was one Navajo or Apache left alive. Too many traders and manufacturers made a rich profit out of that warfare; a political machine and immense capital were employed to keep it going.

Laurie Wilder, who kept asking Davery if he was “really Indian.” (Davery’s mom is African American and his dad is Navajo, and small-minded people like Laurie can’t fathom that folks can be part of two cultures—ignorance like that is another reason Davery and I both left our old public school and transferred to ICCS.)

A cavalry of sweaty but righteous blond gods chased pesky, unkempt people across an annoyingly leaky Mexican border. A grimy cowboy with a headdress of scrawny vultures lay facedown in fiery sands at the end of a trail of his own groveling claw marks, body flattened like a roadkill, his back a pincushion of Apache arrows. He rose and shook his head as if he had merely walked into a doorknob. Never mind John Wayne and his vultures and an “Oregon Trail” lined with the Mesozoic buttes of the Southwest, where the movies were filmed, or the Indians who were supposed to be northern plains Cheyenne but actually were Navajo extras in costume department Sioux war bonnets saying mischievous, naughty things in Navajo, a language neither filmmaker nor audience understood anyway, but which the interpreter onscreen translated as soberly as his forked tongue could manage, “Well give you three cents an acre.” Never mind the ecologically incorrect arctic loon cries on the soundtrack. I loved that desert.

During World War One, our country had used other Indians, Cherokees and Chickasaws, to send messages in their own language to confuse the enemy.

As of 2015 only a dozen of the then 567 federally recognized tribal nations recognize same-sex marriage...Other tribes, however, have explicitly restricted same-sex marriage (all following the passage of DOMA), including the Navajo Nation, Cherokee Nation, Muscogee Nation, Chickasaw Nation, and Iowa Tribe. Although Congress could pass a statute that affects Indian Country Lindsay Roberson...considers it highly unlikely, given the federal government's relatively hands-off support for tribal governance. Within the Navajo context, this issue has brought about deep debate about the nature of tradition. Joanne Barker has written about the battles over same-sex marriage in Navajo Nation (as well as Cherokee Nation). She documents how the tribal legislation bans and defense of them affirm the discourses of U.S. nationalism, especially in their Christian and right-wing conservative forms. IN these cases, the tribal nation's exercise of sovereignty and self-determination replicates the relations of domination and dispossession that resemble the U.S. treatment of Native Peoples.

Speaking to the U.S. vice president, leaders of the Iroquois Nation said, “We represent the oldest, though smallest, democracy in the world today. . . . It is the unanimous sentiment among the Indian people that the atrocities of the Axis nations are violently repulsive to all sense of righteousness of our people.” The Navajo Nation’s council pledged their loyalty “to the system which recognizes minority rights.

NAVAJO FRY BREAD: Known as sopaipillas or Indian fry bread (or simple fry bread), this traditional fried bread dough that puffs like a pillow.... The dough is made with flour, water, and salt and leavened with baking powder or yeast. When prepared in the traditional way, women use a cutoff broom handle to roll small pieces of dough into circles and punch a hole in the middle of each, and fry the dough in hot oil. (Originally women used a stick to pierce the dough and put into the hot fat.) Once fried, the dough is drained and dusted with powdered sugar. Navajo fry bread may also be served unsweetened as an accompaniment to spicy meals, or it may be stuffed with cheese, beans, or a meat filling and served as a main entree or an appetizer.

As the Navajo and Christian activist Mark Charles explains, when citizens of the thirteen British colonies composed the Declaration of Independence, among their complaints against King George was that he didn’t allow them to apply the Doctrine of Discovery to the people of the lands to their west.22 The Declaration described the indigenous peoples as “merciless Indian savages,” clearly not counted among the “all men” whom God supposedly “created equal.

During World War II, while the Americans used Navajo Indians speaking their native language for radio communications, the Japanese used speakers of the Kagoshima dialect to keep communications secret. To me, it sounded like

If Indians are in the area you settle in, you will have no trouble with them unless you get out of line. Indians are one of the easiest race types of all to get along with. Although solid of face they have a great sense of humor and enjoy real comedy immensely. A friend of mine near Gallup, New Mexico had a store that he called John's Teepee that sold Indian souvenirs and curios. He up a number of large roadside signs in Navajo territory. They read: GENUINE BEADED BELTS AND NAVAJO RUGS AT JOHN'S TEEPEE 1 MILE. The first night the signs were up the Indians painted the right side of the T in teepee in a half circle making the T into a P. In northern Arizona through the woodland areas the state put up road signs reading LOOK OUT FOR THE DEER. The Indians quickly painted a line half way through the D in deer making the D into a B. To me this kind of humor is really funny, a lot funnier than the form jokes written by television writers and memorized by so-called television "Adlib" comedians who are no funnier than their ability to memorize a script.

An Indian takes the weather passively, accepting and enduring it without the European’s mental revolt or impatience. Comfort and fat living had changed this to some degree in Laughing Boy; he was unusually aware of discomfort, and resentful, rating the blizzard as colder than it was. Slim Girl was simply miserable. They did not speak, but jogged on, punishing their horses.

Of all native peoples in the contiguous United States, the peoples of these arid regions (The Hopi, the Navajo, the Tewa) have remained most admirably resilient, adhering to their lands, their languages, their spirituality, their food ways, and their plant knowledge. Up on the Colorado Plateau the Hopi continue to practice the Hopi Way, a spiritual lifestyle that does not strive for a specific outcome or product but rather is a journey, focused on what is learned along the way about their relationship to place and community.

The Khoisan people of Southern Africa (Hottentots and Bushmen) were well known for being able to run down swift prey, including steenboks, gemsboks, wildebeests, and zebras, provided they could hunt in the heat of the day. The Tarahumara Indians of northern Mexico chase down deer till the animals are exhausted, then throttle them to death by hand. The Paiutes and Navajos were reported to do the same with pronghorn antelopes. Australian Aborigines chase down kangaroos, but only by forcing them to reach lethal body temperatures.