Navajo Women Quotes

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.

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

Polygamy was common [amongst the Navajo], but women had superior property rights, owning sheep and the houses. A man who deserted his family would be destitute -- a powerful incentive to stay married.

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.

There’s a Navajo saying, “Even the still wind has a voice.” In the quiet, confessing hotel room, I listen.

The San Juan River is one of four sacred rivers that encircle the Navajo homeland, along with the Colorado, the Little Colorado, and the Río Grande. Navajos call it Old Man River and tell stories of a man named the Dreamer who climbed into a hollow log and rode the San Juan to its confluence with the Colorado and then rafted the Grand Canyon, encountering monsters and gods along the way. Hopis tell a similar story, of a youth named Tiyo who traveled through the Grand Canyon in a sealed drum and voyaged all the way to the sea. Mojave, Cocopah, and other Indigenous peoples of the lower Colorado weave boats out of tule reeds. People of European descent had no such deep history of running the unruly rivers of the West. They thought it a sport for adventurers or fools.

The river has other, older names. Hualapai refer to the Colorado as a lifegiving spine, Paiute call it Water Deep in the Earth, and Navajo speak of the River of Never-Ending Life. The 246,000-square-mile watershed touches seven U.S. states, two Mexican provinces, and at least thirty Native nations. It encompasses 8 percent of the contiguous U.S. and glances through a dozen different ecosystems on its journey from mountains to sea, including pine forest, oak woodland, chaparral, and three types of desert: Great Basin, Sonoran, and Mojave.

So, in Spanish I call her Río Abajo Río, the river beneath the river; La Mujer Grande, the Great Woman; Luz del abismo, the light from the abyss; La Loba, the wolf woman; or La Huesera, the bone woman. She is called in Hungarian, Ö, Erdöben, She of the Woods, and Rozsomák, The Wolverine. In Navajo, she is Na’ashjé'ii Asdzáá, The Spider Woman, who weaves the fate of humans and animals and plants and rocks. In Guatemala, among many other names, she is Humana del Niebla, The Mist Being, the woman who has lived forever. In Japanese, she is Amaterasu Omikami, The Numina, who brings all light, all consciousness. In Tibet she is called Dakini, the dancing force which produces clear-seeing within women. And it goes on. She goes on.

The big man glanced at him, a friendly look. Across the hogan, Leaphorn noticed, two of the women were smiling at him. He was a stranger, a policeman who had arrested one of them, a man from another clan, perhaps even a witch, but he was accepted with the natural hospitality of the Dinee. He felt a fierce pride in his people, and in this celebration of womanhood. The Dinee had always respected the female equally with the male — giving her equality in property, in metaphysics and in clan — recognizing the mother’s role in the footsteps of Changing Woman as the preserver of the Navajo Way. Leaphorn remembered what his mother had told him when he had asked how Changing Woman could have prescribed a Kinaalda cake “a shovel handle wide” and garnished with raisins when the Dinee had neither shovels nor grapes. “When you are a man,” she had said, “you will understand that she was teaching us to stay in harmony with time.” Thus, while the Kiowas were crushed, the Utes reduced to hopeless poverty, and the Hopis withdrawn into the secret of their kivas, the eternal Navajo adapted and endured.