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Show SOURCES FOR A UTAH NAVAJO HISTORY Chapters I-IV: Traditional Navajo History The most acceptable classification of Navajo ceremonials and one based on information obtained from Navajo singers is Leland C. Wyman and Clyde Kluckhohn, "Navajo Classification of Their Song Ceremonials," American Anthropological Association Memoirs 50 (1938). The two men have also written the excellent "Introduction to Navajo Chant Practice," American Anthropological Association Memoirs 53 (1940). A thorough analysis of Navajo religious symbolism and the role of the Yei'ii can be found in Gladys Reichard, Navajo Religion (New Haven: Princeton University Press, 1950). The themes of Navajo history are discussed in Katherine Spencer, "Mythology and Values: An Analysis of Navajo Chantway Myths," American Folklore Society Memoirs 48 (1957), which also contains summary outlines of the stories. Other paraphrases and summaries include Ethelou Yazzie, Navajo History, vol. 1 (Many Farms, Arizona: Navajo Community College Press, 1971); and Margaret S. Link, The Pollen Path (Stanford: Stanford University Press, 1956). A series of bulletins from the Wheelwright Museum in Santa Fe, formerly known as the Museum of Navajo Ceremonial Art, summarizes the stories of the Eagle-Catching Way, the Bead Way, the Big Star Way, the Wind Way, the Feather or Plume Way, and the Night Way or Yeibechai. The Museum also published Franc J. Newcomb, Navajo Folk Tales (1967). There are several complete texts or extensive summaries of chants, some of which include sandpaintings. Foremost among these are those in the series published by the Museum of Navajo Ceremonial Art: (I) Mary C. Wheelwright, Navajo Creation Myth (1942); (II) Mary C. Wheelwright, Hail and Water Chants (1946); (III) Mary C. Wheelwright, The Emergence Myth According to the Hanelthnahye or Upward-Reaching Rite (1949); (IV) Mary C. Wheelwright and David McAllester, The Myths and Prayers of the Great Star Chant and the Myth of the Coyote Chant (1956); and (V) Leland C. Wyman, The Red Antway of the Navajo (1965). Washington Matthews left records of several ceremonies in The Mountain Chant, Fifth Annual Report of the Bureau of American Ethnology (1887); "The Night Ch.3.nt," American Museum of Natural History Memoirs 6 (1902); and "Navajo Legends," American Folklore Society Memoirs 5 (1897). Fr. Berard Haile, O.F.M., published "Origin Legend of the Navajo Enemyway," Yale University Publications in Anthropology 17 (1938); The Origin Legend of the Navajo Flintway (Chicago: University of Chicago Press, 1943); and Legend ofthe Ghostway Ritual in the Male Branch of Shootingway (St. Michael's, Arizona: St. Michael's Press, 1950). Leland C. Wyman has published Beautyway (New York: Pantheon, 1957); The Windways of the Navajo (Colorado Springs: Taylor Museum of Fine Arts, 1962); Blessingway (Tucson: University of Arizona Press, 1970); and The Mountainway of the Navajo (Tucson: University of Arizona Press, 1975). An important and beautiful work by Franc J. Newcomb and Gladys Reichard, Sandpaintings of the Navajo Shooting Chant (New York: J. J. Augustin, 1937), has been re-released in paperback (New York: Dover, 1975); it includes a summary of the story as well as a thorough discussion of sandpainting. Another rare work equally deserving of attention is Gladys Reichard, Navajo Medicine Man: Sandpaintings and Legends of Miguelito (New York: J. J. Augustin, 1959), which summarizes the Bead Way as well as giving a lengthy paraphrase of the Male Shooting Way. Navajo Coyote stories are discussed in W. W. and D. W. Hill, "Navajo Coyote Tales and Their Position in the Southern Athabascan Group," Journal of American Folklore 58 (1945), and in Franz Boas, "Northern Elements in Navajo Mythology," American Anthropologist 10 (1897). Chapter V: The Search for Dinetah Several general works discuss the migration of Athabascans into the Southwest. These include George E. Hyde, Indians of the High Plains (Norman: University of Oklahoma Press, 1959); Jack D. Forbes, Apache, Navajo and Spaniard (Norman: University of Oklahoma Press, 1960); and Waldo Wedel, Prehistoric Man on the Great Plains (Norman: University of Oklahoma Press, 1961). The references cited earlier contain historical information from oral tradition. Additional material was obtained from Aileen O'Bryan, "The Dine: Origin Myths of the Navajo Indians," Bureau of American Ethnology Bulletin 163 (1956), and from Washington Matthews, "The Gentile System of the Navajo Indians," Journal of American Folklore 3 (1890). Most strongly associated with the High Plains migration route are James H. and Dolores A. Gunnerson. He has published "An Introduction to Plains Apache Archaeology â€" The Dismal River Aspect," Bureau of American Ethnology Bulletin 173 (1960); she has written "The Southern Athapaskans: Their Arrival in the Southwest," ElPalacio 63 (1956). A good overview of Northwestern Plains archaeology is provided in William Mulloy, A Preliminary Historical Outline of the Northwestern Plains, University of Wyoming Publications, vol. 22, no. 1 (1958). 181 |
