Navajo Quotes

Strong words outlast the paper they are written upon.

One of the many facets of Navajo culture that appeals to me is the lack of value attached to vengeance. This ‘eye for an eye’ notion pervading white culture is looked upon by the Diné as a mental illness.

Never think that war is a good thing, grandchildren. Though it may be necessary at times to defend our people, war is a sickness that must be cured. War is a time out of balance. When it is truly over, we must work to restore peace and sacred harmony once again.

Charlie cursed in English as there are no really good Navajo curse words.

The function of the artist,' the Navajo answered, 'is to provide what life does not.

Kill every enemy twice, Wilky said. Better than gettin' shot by a soldier pretending to be dead.

I couldn't help smiling back. Maya had decided opinions and didn't keep them to herself. "Jones had his chance, and he blew it. There's an old Navajo saying that I think applies here: 'You snooze, you lose.'

I'm not an anthropology buff, but I've read enough of it to know that the Zuni don't think that their way is the way for everyone, and that the Navajo don't think their way is the way for everyone. Each of them has a way that works well for them.

Beyond meeting simple immediate needs, the Navajo Way placed little worth on property. In fact, being richer than one’s clansmen carried with it a social stigma. It was unnatural, and therefore suspicious.

At first she thought the writing would be easy. She was extremely confident in her ability to dream, to imagine, and she supposed that expressing her dreams in words, in writing, would be entirely natural, like drawing breath. She had read widely from the time she was a child, and she knew how to recognize something that was well written. She admired certain lines and passages so much that she had taken complete possession of them and committed them to memory. She could recite “The Gettysburg Address” and “The Twenty-Third Psalm.” She could recite “Jabberwocky” and Emily Dickinson’s “Further in summer that the birds” and Wallace Stevens’s “Sunday Morning.” She knew by heart the final paragraph of Joyce’s “The Dead,” and if challenged she could say in whole the parts of both Romeo and Juliet. And she knew many Kiowa stories and many long prayers in Navajo. These were not feats of memory in the ordinary sense; it was simply that she attended to these things so closely that they became a part of her most personal experience. She had assumed them, appropriated them to her being. But to write! She discovered that was something else again.

Terrible drought, crops dead, sheep dying. Spring dried up. No water. The Hopi, and the Christian, maybe the Moslem, they pray for rain. The Navajo has the proper ceremony done to restore himself to harmony with the drought. You see what I mean. The system is designed to recognize what's beyond human power to change, and then to change the human's attitude to be content with the inevitable." - Tony Hillerman, Sacred Clowns, 1993

Mom, I promised to behave. It wasn't easy. I mean, she couldn't help herself. She was all over this hunk of Navajo manhood and I had to keep telling her I'd promised not to let her violate me. Eventually she wore herself out and fell asleep.

Lucy showed her the tiny imperfection purposely woven into the warp of one corner. Sue knew this almost imperceptible thread at the lower corner of the blanket was done to allow the weavers spirit to escape the piece, insuring she could detach her spirit from it and let it go. It was thought the weaver became part of the piece during the creation. It was a tradition common in most Navajo art.

The Navahos could forgive the Rope Thrower for fighting them as a soldier, for making prisoners of them, even for destroying their food supplies, but the one act they never forgave him for was cutting down their beloved peach trees.

The boy was called from his work of teaching the dog to retrieve a stick. Secretly, the dog thought he was teaching the boy to throw it. They both came to the call rather reluctantly as each felt himself just on the verge of success.

Mi felicidad consiste en que sé apreciar lo que tengo y no deseo en exceso lo que no tengo.

Versi di un canto Navajo Poi gli dissero: Tutto quello che hai visto, ricordalo, Perché tutto quel che dimentichi Ritorna a volare nel vento.

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.

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.

Another of the hard things about being in a war, grandchildren, is that although there are times of quiet when the fighting has stopped, you know you will soon be fighting again. Those quiet times give you the chance to think about what has happened. Some of it you would rather not think about, as you remember the pain and the sorrow. You also have time to worry about what will happen when you go into battle again.

We Navajos believe in witchcraft. Cut hair and fingernail clippings should be gathered and hidden or burned. Such things could be used to invoke bad medicine against their owner. People should not leave parts of themselves scattered around to be picked up by someone else. Even the smallest children knew that.

In the Navajo cosmogony the agent of change (as distinct from the creator) was alive. It was Locust. In Darwin’s cosmogony it had to be scientifically inanimate. Locust was renamed Evolution.

When you turn around, you'll see something I bet you've never seen before. If it takes your breath away, then you'll fit in nicely. If you don't feel anything, then maybe you don't belong here.

What I see especially among the Navajos and the Zunis and the Hopis is a culture of people who have been smart enough to learn a lesson that we're awfully slow to get... They know that being rich doesn't have any damn thing to do with how much money you've got. It's got to do with are you happy and are you content.

Quiet! English only!” The dark eyes of a matron bored into me. “English, or you’ll be punished.” I wonder what she said?

Dios ama la comunión mucho más que la producción.

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.

I think of two landscapes- one outside the self, the other within. The external landscape is the one we see-not only the line and color of the land and its shading at different times of the day, but also its plants and animals in season, its weather, its geology… If you walk up, say, a dry arroyo in the Sonoran Desert you will feel a mounding and rolling of sand and silt beneath your foot that is distinctive. You will anticipate the crumbling of the sedimentary earth in the arroyo bank as your hand reaches out, and in that tangible evidence you will sense the history of water in the region. Perhaps a black-throated sparrow lands in a paloverde bush… the smell of the creosote bush….all elements of the land, and what I mean by “the landscape.” The second landscape I think of is an interior one, a kind of projection within a person of a part of the exterior landscape. Relationships in the exterior landscape include those that are named and discernible, such as the nitrogen cycle, or a vertical sequence of Ordovician limestone, and others that are uncodified or ineffable, such as winter light falling on a particular kind of granite, or the effect of humidity on the frequency of a blackpoll warbler’s burst of song….the shape and character of these relationships in a person’s thinking, I believe, are deeply influenced by where on this earth one goes, what one touches, the patterns one observes in nature- the intricate history of one’s life in the land, even a life in the city, where wind, the chirp of birds, the line of a falling leaf, are known. These thoughts are arranged, further, according to the thread of one’s moral, intellectual, and spiritual development. The interior landscape responds to the character and subtlety of an exterior landscape; the shape of the individual mind is affected by land as it is by genes. Among the Navajo, the land is thought to exhibit sacred order…each individual undertakes to order his interior landscape according to the exterior landscape. To succeed in this means to achieve a balanced state of mental health…Among the various sung ceremonies of this people-Enemyway, Coyoteway, Uglyway- there is one called Beautyway. It is, in part, a spiritual invocation of the order of the exterior universe, that irreducible, holy complexity that manifests itself as all things changing through time (a Navajo definition of beauty).

was not a Navajo concept, this idea of adjusting nature to human needs. The Navajo adjusted himself to remain in harmony with the universe. When nature withheld the rain, the Navajo sought the pattern of this phenomenon—as he sought the pattern of all things-to find its beauty and live in harmony with it.

The world is beautiful and we are going to put the spirit into it.

—Arrodillados ante Él adquirimos equilibrio. Cuando seas tentado a pensar que careces de valor, mira a la cruz.

I follow the scent of falling rain And head for the place where it is darkest I follow the lightning And draw near to the place where it strikes —NAVAJO CHANT

The function of the artist,” the Navajo answered, “is to provide what life does not.

Leaphorn didn't comment. It was the decision he would have made. Handle it on Navajo time. No reason to rush in there.

The Navajos were another matter. Theirs was a sprawling nation, wealthy in stock, obdurate in its ways, open to change but only on its terms.

Did he expect to be in a hurry coming down? Maybe, Leaphorn thought. Maybe that was it. Time. But Navajos didn't hurry. In fact, there was no word in the Navajo language for time.

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.

If we see their (Navajo) lives and festivals as fantastic and our lives as ordinary, we come to writing with a sense of poverty. We must remember that everything is ordinary and extraordinary.

like Turing and the cryptanalysts at Bletchley Park, the Navajo were ignored for decades. Eventually, in 1968, the Navajo code was declassified, and the following year the code talkers held their first reunion.

The important lesson for all of those wanting to memorise huge amounts of information is that the Navajo store this knowledge in their mythology. In stories. Vivid lively stories make information more memorable.

There are Navajo teachings about how a car works. This vehicle is very much like a horse, operating on the same principles. The automobile is considered more "intelligent," and we think of it in such terms. The automobile is mad eof iron and steel taken from the earth. This iron is the earth's spirit, which has been made into the body of the automobile. The trees, as vegetation, were also taken from the earth and made into rubber for the tires. The air, or spirit, is the same as that of a horse's breath of life, instilled in its body. The arms and legs of the auto makes it move. Then there are the dark storm clouds and heavenly bodies like lightning, which are found inside the auto to give it power. This is exactly the same power the horse has. Water, which comes from the earth, is put into the auto for its cooling system. Oil from the earth is similar to the fat from the earth a horse receives. Just as gasoline comes from the earth as fuel, plants are in a horse's body to make it operate. Therefore, horses and cars are the sam in every way.

There is much to be learned from the world around us—far more than we normally comprehend. The Ancient Ones knew this well—most particularly the wise teachers among them—those who, in the Navajo tongue, were called "Anasazi.

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.

This legendary effort—which Navajos who live around Canyon de Chelly insist to this day is entirely true—allowed the three hundred refugees on Fortress Rock to outlast the siege and slip from Carson’s long reach. They were never captured.

People say Jesus Christ is a god, and they pray to him. Likewise, the Navajos have a god. He is an everlasting god who never dies, and we pray to him for everything. We were created from white shell in a sacred, holy way. Part of the white shell was taken and put in our bodies, but no one can see it. White Shell is a god. We pray to her "to give us the invisible white shell shoes, white shell socks, clothing, feathers," and so on. This god is female and is out there, but we cannot see her.

By whiteman’s standards, Leaphorn thought, Bowlegs had a net worth of maybe one hundred dollars. The white world’s measure of his life. And what would the Navajo measure be? The Dinee made a harder demand—that man find his place in the harmony of things.

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.

There is beauty before me, there is beauty behind me. There is beauty to my left, there is beauty to my right. There is beauty above me, there is beauty below me. There is beauty around me, there is beauty within me. One that forever lives the trail of harmony and greatness.

Her upbringing conditioned her to avoid negative thoughts, even as questions. Her Navajo name was Laughing Girl, but she didn’t feel like laughing now. She noticed the start of a headache. She thought of how the Holy People advised the Diné not to focus on conflict or sorrow.

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.

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.)

Navajos did not kill with cold-blooded premeditation. Nor did they kill for profit. To do so violated the scale of values of The People. Beyond meeting simple immediate needs, the Navajo Way placed little worth on property. In fact, being richer than one’s clansmen carried with it a social stigma. It was unnatural, and therefore suspicious.

American muse, whose strong and diverse heart So many men have tried to understand But only made it smaller with their art, Because you are as various as your land, As mountainous-deep, as flowered with blue rivers, Thirsty with deserts, buried under snows, As native as the shape of Navajo quivers, And native, too, as the sea-voyaged rose.

More than a million of our public schoolchildren are homeless, living in motels, cars, shelters, and abandoned buildings. After arriving in prison, many incarcerated Americans suddenly find that their health improves because the conditions they faced as free (but impoverished) citizens were worse. More than 2 million Americans don’t have running water or a flushing toilet at home. West Virginians drink from polluted streams, while families on the Navajo Nation drive hours to fill water barrels. Tropical diseases long considered eradicated, like hookworm, have reemerged in rural America’s poorest communities, often the result of broken sanitation systems that expose children to raw sewage.

Hózhǫ́ǫ́jí creates, reinforces, and celebrates the process of renewal.

Before her it is beautiful. It shows the way Behind her it is beautiful It shows the way This that is beautiful It shows the way May she ever walk in beauty.

make the deer come out where you could shoot them. But maybe the kangaroo rats

said. His

witches in there to scrutinize, there’s plenty of ruins to keep

The best surgeons didn't operate on gallbladders or spleens or hearts, they operated on the people who owned them. People with children, jobs, interests, and beliefs. They operated on lives.

Today the most numerous Native American tribe in the United States is the Navajo, who on European arrival were just one of several hundred tribes. But the Navajo proved especially resilient and able to deal selectively with innovation. They incorporated Western dyes into their weaving, became silversmiths and ranchers, and now drive trucks while continuing to live in traditional dwellings

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.

He placed his left hand on my chest and I did the same. We stood there like that for a while feeling each other’s hearts beat with love for our sacred homelands. It was one of the best conversations I ever had.

They find joy in motion, which transforms their lives into unending odysseys. Their souls are brightly burning streaks of light across the universe—constantly traveling in an endless dance across space and time.

Navajos believe in hozho or hozhoni – “Walking in Beauty” – a worldview in which everything in life is connected and influences everything else…So Navajos make every effort to live in harmony and balance with everyone and everything else. Their belief system sees sickness as a result of things falling out of balance, of losing one’s way on the path of beauty. In this belief system, religion and medicine are one and the same.

I leaned way back to gaze at the blanket of blue sky where a few small clouds hung, white as the fleece of a new lamb. “Even out on the ocean,” Bill said, “Father Sky will be above us. We will never be forgotten by the sky.

Unequipped to hold their own in the ferociously competitive world of White America, in which even the language is foreign to them, the Navajos sink ever deeper into the culture of poverty, exhibiting all of the usual and well-known symptoms: squalor, unemployment or irregular and ill-paid employment, broken families, disease, prostitution, crime, alcoholism, lack of education, too many children, apathy and demoralization, and various forms of mental illness, including evangelical Protestantism.

Once upon a time, the white man's God, also known as One Who Wins You as a Prize, had beaten everyone and won everything. He even beat One You Gather Everything Fore and won as a prize the earth, its people, the heavens, and all that they contained.

The Diné are children of the sun. They are rugged and graceful people. They love the radiance of color and silver, the purity of nature, and the speed of horses. They have a gift for adaptation and creativity. They do everything with spontaneity and flair.

In other words, Navajo country. It was, Carleton said, “a princely realm…a magnificent mineral country. Providence has indeed blessed us, for the gold lies here at our feet to be had by the mere picking of it up.” Where Carleton obtained his evidence for these claims was not clear—he seems to have simply wished it into being. The more salient point was this: There might be gold in Navajo country. To ensure the safety of geological exploration, and the inevitable onrush of miners once a strike was made, the Diné would have to be removed.

Most of them were guilty of nothing more than being Navajo. The errant young men responsible for most of the raids represented but a small percentage of the tribe. Yet now the many would pay for the malefactions of the few; now all the Diné would finally suffer for the trouble caused by its most incorrigible members. It was the poorest Navajos, the ladrones, who had surrendered first. They were the sickest and weakest, the ones who had lacked the wherewithal to hold out. Now they had less than nothing—not their health, not their animals, not even a country.

color is surely the most eye-catching. He noted that we see objects in different hues, depending on the wavelengths of the light they reflect, but that physicists tell us that wavelength is a continuous dimension with nothing delineating red, yellow, green, blue, and so on. Languages differ in their inventory of color words: Latin lacks generic “gray” and “brown”; Navajo collapses blue and green into one word; Russian has distinct words for dark blue and sky blue; Shona speakers use one word for the yellower greens and the greener yellows, and a different one for the bluer greens and the nonpurplish blues

You’re not playing the game,’ Mary Landon said. ‘I told you about me. You’re just telling me about your family.’ The statement surprised Chee. One defined himself by his family. How else? And then it occurred to him that white people didn’t. They identified themselves by what they had done as individuals.

The Navajo teach their children that every morning when the sun comes up, it’s a brand-new sun. It’s born each morning, it lives for the duration of one day, and in the evening it passes on, never to return again. As soon as the children are old enough to understand, the adults take them out at dawn and they say, ‘The sun has only one day. You must live this day in a good way, so that the sun won’t have wasted precious time.’ Acknowledging the preciousness of each day is a good way to live, a good way to reconnect with our basic joy. seven taking a bigger perspective This morning when I came to meditation I was hungry and tired; I was also happy. When

What I’m saying, Mr. Kristofic, is that I learned that it’s not about being black, white, yellow, or red. It’s not about race. It’s about the human race. And too many of the human race act like a bunch of freakin’ morons who will always find some other group of people with a different skin color to blame for their so-called problems.

East was the direction of hope, after all—the direction that every Navajo hogan faced to greet the morning sun. But east was also the direction from which the bilagaana had come. There was a paradox to this, and also an admonition: Ever since they could remember, the Diné had been told never to leave the confines of their four sacred mountains. If they did, the ceremonials would cease to work. Ancient chants would become meaningless, and even the best medicine men would lose their touch. And so, as the refugees filed out of Navajo country, past Acoma and Laguna pueblos, and down into the Rio Grande rift, they began to fear the consequences of drawing so close to the land of the sunrise.

How do you become a person? Usually, instead of trying to get a job, I listen to music on YouTube, instead of being a person, I try to become the notes of songs, the chord structure of “Will You Still Love Me Tomorrow” covered by Amy Winehouse, I want to become that song, I learn the song on guitar and strum it on my adobe porch thing, trying to become non-human, sometimes I try to become the taste of a Carl’s Jr. cheeseburger, I want to be that delicious, that bad for you.   Sometimes I listen to Amitabha chants, Navajo chants, even old Kentucky Old Regular Baptists call out chants, I want to be a pure feeling, that may lead to heaven, but instead I am Noah Cicero, sometimes I scream, I can’t be controlled, I can’t be tamed, because I don’t know what to be—

We do not want to go to the right or left,” he said, “but straight back to our own country!” A few days later, on June 1, a treaty was drawn up. The Navajos agreed to live on a new reservation whose borders were considerably smaller than their traditional lands, with all four of the sacred mountains outside the reservation line. Still, it was a vast domain, nearly twenty-five thousand square miles, an area nearly the size of the state of Ohio. After Barboncito, Manuelito, and the other headmen left their X marks on the treaty, Sherman told the Navajos they were free to go home. June 18 was set as the departure date. The Navajos would have an army escort to feed and protect them. But some of them were so restless to get started that the night before they were to leave, they hiked ten miles in the direction of home, and then circled back to camp—they were so giddy with excitement they couldn’t help themselves. The next morning the trek began. In yet another mass exodus, this one voluntary and joyful, the entire Navajo Nation began marching the nearly four hundred miles toward home. The straggle of exiles spread out over ten miles. Somewhere in the midst of it walked Barboncito, wearing his new moccasins. When they reached the Rio Grande and saw Blue Bead Mountain for the first time, the Navajos fell to their knees and wept. As Manuelito put it, “We wondered if it was our mountain, and we felt like talking to the ground, we loved it so.” They continued marching in the direction the coyote had run, toward the country they had told their young children so much about. And as they marched, they chanted—

In the end Carson’s men leveled and burned untold thousands of acres of crops—by his estimation nearly 2 million pounds of food, most of it in its prime, ready for harvest. The impact of this obliteration had a built-in time lag; it would not really show itself until the autumn, when the Navajos would face the coming cold in the grip of inevitable famine. Carson only had to be patient. At one point in his August logs, he pondered the fate of a particular band whose cornfields had just fallen under his blade and torch. “They have no stock,” he writes in a tone devoid of either pleasure or remorse, “and were depending entirely for subsistence on the corn destroyed by my command on the previous day.” The loss, he predicts, “will cause actual starvation, and oblige them to come in and accept emigration to the Bosque Redondo.

Unequipped to hold their own in the ferociously competitive world of White America, in which even the language is foreign to them, the Navajos sink ever deeper into the culture of poverty, exhibiting all of the usual and well-known symptoms: squalor, unemployment or irregular and ill-paid employment, broken families, disease, prostitution, crime, alcoholism, lack of education, too many children, apathy and demoralization, and various forms of mental illness, including evangelical Protestantism. Whether in the favelas of Rio de Janeiro, the barrios of Caracas, the ghettos of Newark, the mining towns of West Virginia or the tarpaper villages of Gallup, Flagstaff and Shiprock, it’s the same the world over—one big wretched family sequestered in sullen desperation, pawed over by social workers, kicked around by the cops and prayed over by the missionaries.

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.

I really should simplify my existence. How much trouble is a person required to have? I mean, is it an assignment I have to carry out? It can’t be, because the only good I ever knew of was done by people when they were happy. But to tell you the truth, Kayo, since you are the kind of guy who will understand it, my pride has always been hurt by my not being able to give an account of myself and always being manipulated. Reality comes from giving an account of yourself, and that’s the worst of being helpless. Oh, I don’t mean like the swimmer on the sea or the child on the grass, which is the innocent being in the great hand of Creation, but you can’t lie down so innocent on objects made by man,” I said to him. “In the world of nature you can trust, but in the world of artifacts you must beware. There you must know, and you can’t keep so many things on your mind and be happy. ‘Look on my works ye mighty and despair!’ Well, never mind about Ozymandias now being just trunkless legs; in his day the humble had to live in his shadow, and so do we live under shadow, with acts of faith in functioning of inventions, as up in the stratosphere, down in the subway, crossing bridges, going through tunnels, rising and falling in elevators where our safety is given in keeping. Things done by man which overshadow us. And this is true also of meat on the table, heat in the pipes, print on the paper, sounds in the air, so that all matters are alike, of the same weight, of the same rank, the caldron of God’s wrath on page one and Wieboldt’s sale on page two. It is all external and the same. Well, then what makes your existence necessary, as it should be? These technical achievements which try to make you exist in their way?” Kayo said, not much surprised by this, “What you are talking about is moha—a Navajo word, and also Sanskrit, meaning opposition of the finite. It is the Bronx cheer of the conditioning forces. Love is the only answer to moha, being infinite. I mean all the forms of love, eros, agape, libido, philia, and ecstasy. They are always the same but sometimes one quality dominates and sometimes another.

From every direction, the place is under assault—and unlike in the past, the adversary is not concentrated in a single force, such as the Bureau of Reclamation, but takes the form of separate outfits conducting smaller attacks that are, in many ways, far more insidious. From directly above, the air-tour industry has succeeded in scuttling all efforts to dial it back, most recently through the intervention of Arizona’s senators, John Kyl and John McCain, and is continuing to destroy one of the canyon’s greatest treasures, which is its silence. From the east has come a dramatic increase in uranium-mining claims, while the once remote and untrammeled country of the North Rim now suffers from an ever-growing influx of recreational ATVs. On the South Rim, an Italian real estate company recently secured approval for a massive development whose water demands are all but guaranteed to compromise many of the canyon’s springs, along with the oases that they nourish. Worst of all, the Navajo tribe is currently planning to cooperate in constructing a monstrous tramway to the bottom of the canyon, complete with a restaurant and a resort, at the confluence of the Little Colorado and the Colorado, the very spot where John Wesley Powell made his famous journal entry in the summer of 1869 about venturing “down the Great Unknown.” As vexing as all these things are, what Litton finds even more disheartening is the country’s failure to rally to the canyon’s defense—or for that matter, to the defense of its other imperiled natural wonders. The movement that he and David Brower helped build is not only in retreat but finds itself the target of bottomless contempt. On talk radio and cable TV, environmentalists are derided as “wackos” and “extremists.” The country has swung decisively toward something smaller and more selfish than what it once was, and in addition to ushering in a disdain for the notion that wilderness might have a value that extends beyond the metrics of economics or business, much of the nation ignorantly embraces the benefits of engineering and technology while simultaneously rejecting basic science.

Paint in several colors was squeezed out of tubes and mixed and applied to woven fabric stretched on a wooden frame so artfully we say we see a woman hanging out a sheet rather than oil on canvas. Ana Teresa Fernandez’s image on that canvas is six feet tall, five feet wide, the figure almost life-size. Though it is untitled, the series it’s in has a title: Telaraña. Spiderweb. The spiderweb of gender and history in which the painted woman is caught; the spiderweb of her own power that she is weaving in this painting dominated by a sheet that was woven. Woven now by a machine, but before the industrial revolution by women whose spinning and weaving linked them to spiders and made spiders feminine in the old stories. In this part of the world, in the creation stories of the Hopi, Pueblo, Navajo, Choctaw, and Cherokee peoples, Spider Grandmother is the principal creator of the universe. Ancient Greek stories included an unfortunate spinning woman who was famously turned into a spider as well as the more powerful Greek fates, who spun, wove, and cut each person’s lifeline, who ensured that those lives would be linear narratives that end. Spiderwebs are images of the nonlinear, of the many directions in which something might go, the many sources for it; of the grandmothers as well as the strings of begats. There’s a German painting from the nineteenth century of women processing the flax from which linen is made. They wear wooden shoes, dark dresses, demure white caps, and stand at various distances from a wall, where the hanks of raw material are being wound up as thread. From each of them, a single thread extends across the room, as though they were spiders, as though it came right out of their bellies. Or as though they were tethered to the wall by the fine, slim threads that are invisible in other kinds of light. They are spinning, they are caught in the web. To spin the web and not be caught in it, to create the world, to create your own life, to rule your fate, to name the grandmothers as well as the fathers, to draw nets and not just straight lines, to be a maker as well as a cleaner, to be able to sing and not be silenced, to take down the veil and appear: all these are the banners on the laundry line I hang out.

we neared Liverpool’s Lime Street station, we passed through a culvert with walls that appeared to rise up at least thirty feet, high enough to block out the sun. They were as smooth as Navajo sandstone. This had been bored out in 1836 and had been in continuous use ever since, the conductor told me. “All the more impressive,” he said, “when you consider it was all done by Irish navvies working with wheelbarrows and picks.” I couldn’t place his accent and asked if he himself was Irish, but he gave me a disapproving look and told me he was a native of Liverpool. He had been talking about the ragged class of nineteenth-century laborers, usually illiterate farmhands, known as “navvies”—hard-drinking and risk-taking men who were hired in gangs to smash the right-of-way in a direct line from station to station. Many of them had experienced digging canals and were known by the euphemism “navigators.” They wore the diminutive “navvy” as a term of pride. Polite society shunned them, but these magnificent railways would have been impossible without their contributions of sweat and blood. Their primary task was cleaving the hillsides so that tracks could be laid on a level plain for the weak locomotive engines of the day. Teams of navvies known as “butty gangs” blasted a route with gunpowder and then hauled the dirt out with the same kind of harness that so many children were then using in the coal mines: a man at the back of a full wheelbarrow would buckle a thick belt around his waist, then attach that to a rope dangling from the top of the slope and allow himself to be pulled up by a horse. This was how the Lime Street approach had been dug out, and it was dangerous. One 1827 fatality happened as “the poor fellow was in the act of undermining a heavy head of clay, fourteen or fifteen feet high, when the mass fell upon him and literally crushed his bowels out of his body,” as a Liverpool paper told it. The navvies wrecked old England along with themselves, erecting a bizarre new kingdom of tracks. In a passage from his 1848 novel Dombey and Son, Charles Dickens gives a snapshot of the scene outside London: Everywhere

Stallions," Frank said, "they're fightin' over a girl. - DANIEL'S ESPERANZA

There’s a Navajo saying, “Even the still wind has a voice.

Sage. The sage in the pot had the same name as the wild plant that grew prolifically in New Mexico, on the Navajo Nation and throughout the Southwest. She knew the culinary sage in the kitchen was cousin to peppermint, catnip, and oregano—all characterized by square stems and aromatic leaves. The sagebrush outside had daisies, asters, and ragweed in its close family ties. Same name, but different genetics. Then she thought of the new FBI person, Sage Johnson. Were her parents thinking of sagebrush or cooking when they named her? Or did they expect that she’d be a wise woman, a different sort of sage. The name made her curious.

D’you think you might be able to find your way?” “Of course we can,” Liv told her. “Guess we’ll have to have that lunch and massage some other time.” “Sure thing.” Dayna promised. She flashed Liv a wicked grin. “I’ll say hi to Temo for you.” She mounted Champagne in one smooth motion and rode away, leading the other horses. Heading off in the opposite direction, Sophie squirmed in her saddle as if a burr of jealousy was stuck under her jeans. Did Shane just forget about her when he was with Cheyenne and Hailey? She hadn’t had a chance to tell him about the coyote’s attack on Diego’s colt. He could at least have said goodbye instead of speeding off that way in his truck. She’d never seen him drive. Up to now he’d always appeared at the Lucky Star Ranch riding Navajo. I like him a hundred times better on horseback, Sophie thought.

You don’t have to stay in town,” Liv said. “You could sleep in Gran’s and Granddad’s room until they get back.” “No, I couldn’t do that.” Shane shook his head violently. “Wouldn’t be respectful.” “There’s a bunkhouse near the barn,” Sophie pointed through the window. “You could move in there.” “That’s an excellent idea.” Jess beamed. “At least for this week while you’re not in school.” “I don’t like to put my troubles on you.” Shane shook his head again. “Never know what Pa’s likely to do.” “We’ll share our troubles,” Jess said gently. “The girls’ grandfather called, and he thinks we should bring the horses up to the ranch. I agree, especially after the girls told me about the foal being attacked by a coyote yesterday.” “I hear you,” Shane said. “I guess I’d better round ’em up and bring ’em in.” Jess nodded. “Take Cactus Jack or Cisco for now. When you bring in the herd, choose another horse to ride till Navajo is better.” “You can take Cactus Jack,” Liv volunteered. “Then Sophie can go with you.” Sometimes Sophie felt as if Liv really did understand her, after all. Liv loved riding Cactus Jack in the desert, and she was giving her a chance to be alone with Shane.

We came to see you,” Cheyenne was speaking only to Shane. “I want you to come back to town with me. I’m sure you’d be more comfortable with your own family. Can’t these here twins look after Navajo?” Shane shook his head. “Can’t discuss it right now,” he muttered. “Have to look for a lost colt out in Wild Horse Creek canyon.” “Oh! Is that why you’re all saddled up? We could help,” Cheyenne said. “Couldn’t we, Dayna? We’re very experienced ridin’ in this country.” For a second, Dayna looked unsure of what to say. Then she tossed back her pigtails. “I guess we could. For an hour or two. I’d have to be home before dark.” But we don’t want you, Liv wanted to shriek. She knew Dayna didn’t care about the little colt. She was just volunteering to look for Bando to please Cheyenne.

Navajo’s walking a little easier than this morning,” Liv said. “Was it just this morning?” Sophie couldn’t believe it. This felt like the longest day of her life.

Navajo heaven is not a solemn gray high refuse heap for humble failures.

The old Navajo weavers used to insert an unmatched thread into each of their rugs, a contrasting color that runs to the outside edge. You can spot an authentic rug by this intentional flaw, which is called a spirit line, meant to release the energy trapped inside the rug and pave the way for the next creation. Every story in life worth holding on to has to have a spirit line. You can call this hope or tomorrow or the "and then" of narrative itself, but without it--without that bright, dissonant fact of the unknown, of what we cannot control--consciousness and everything with it would tumble inward and implode. The universe insists that what is fixed is also finite.

«Nuestra pureza, nuestra fuerza, nuestra piedad y nuestra santidad solamente tendrán la fuerza que tenga nuestra vida de oración».

Dios no llama a capacitados,sino que capacita a los llamados.

With you I could live, without you I was already dead.

When the sun has been destroyed for a man, what comfort is there in a world of moonlight?

Why should he worry himself about this woman? And why should he worry about anything else as long as he had this woman?