Clans also define the larger circle of an individual's relatives, which is necessary for identifying responsibility in ceremonial cooperation (Kluckhohn 1946: 112). Kluckhohn, Clyde and Dorothea Leighton, 1974. Hogans are characterized by a rich tradition of symbolism. In this section their symbolic implications will be explored in the larger framework of Dine subsistence and economics. Harvard UP. Dine children address their father as an in-law, or shaadaani. 3 In Zolbrod's version, White Shell Woman and Changing Woman are sisters; some versions call her White Shell Woman instead of Changing Woman, other sources acknowledge that they are different names for the same deity. He denied any paternity and put the twins through a rigorous cycle of tests. A01 The Blessing Way (01-07) p. 45 A08 The Ghostway (05-03) p. 68 University of Chicago Press. accumulation of property, insuring a long and happy In Handbook of North American Indians. does this and in return he is fed, but the corn meal rest periodically on mountain tops, which figure Witherspoon, Gary, 1975. Moreover, she is credited with bestowing the Blessingway ceremony, the Kinaald, sheep, and corn upon humanity, thereby protecting not only Dine spiritual health, but basic subsistence as well. If the Sun establishes the "standard" for paternity, it is one of primary disassociation and repeated distancing from his children. in Witherspoon 1975: 17).7 It is "precautionary, protecting, prophylactic--not a cure" (212). In the center of my white shell hogan I am here. Metaphorically, Changing Woman is the model mother which all human mothers strive to emulate. A last piece remains in the pit as a sacrifice to the earth (Lincoln 1981: 24). University of New Mexico Press. Then it is baked in a pit, which is symbolic of a woman's womb (earth=woman). Witherspoon asserts, "Through rituals she bestows blessings on them and provides them with immunity from various dangerous things and protection from malevolent beings" (1977: 91). A05 Listening Woman (02-13) p. 217 nihima' (our mother), they refer to the Sun as "nihitah' white corn, and her sister an ear of yellow corn, The unit's main functions are to "provide its members with a place of residence and a source of subsistence" (72). The traditional Navajo dwelling is called a hogan, which means "home" (Beck 1992: 284). announced in the Following Twelve Word Song: As stated before, Changing Woman is the first and model mother. and corn pollen are also the food of diyinni, and these The Sun and his associated symbols and There are over sixty clans today (Kluckhohn 1946: 111). Just as Navajo refer to Changing Woman as Levi-Strauss, Claude, 1976. Volume II. Princeton UP. In Handbook of North American Indians. Witherspoon asserts that these terms have two broad definitions: a set of relationships that revolves around the act of giving birth; and a set of behavioral codes defined by "the generous giving of both physical and emotional sustenance" (94). are returned to diyinni in the form of offerings. As stated before, Dine refer to both sheep and corn as shim. on them "will be called amniotic fluid,"but Throughout the singing, the chief goal is the The rite, Man, of course, Douglas, Mary, 1966. ", A01 The Blessing Way (01-07) p. 26 Changing Woman is the mother of the Hero Twins, Monster Slayer and Born for Water. Witherspoon, Gary, 1975. According to legend, Changing Woman changes continuously but never dies. Monster Slayer is the elder twin, known as Naynzgan in Din, and Born of Water is the younger twin, known as Tobadzschni in Din. Return to The Sacred Mountains as a Hogan -God creates world from chest sweat; creates human-buzzard, destroys bad world three times; sun and moon make coyote baby. 3 In Zolbrod's version, White Shell Woman and Changing Woman are sisters; some versions call her White Shell Woman instead of Changing Woman, other sources acknowledge that they are different names for the same deity. "It is in the corporate enterprise of the sheep herd that the Navajo child learns the meaning, necessity, and nature of group or communal life, and it is this experience, more than any other, that forms his social personality" (1975:73). After she is dressed, older females at the ceremony give her a vigorous massage, which is called "molding" the girl. The Savage Mind. with it away from themThe water which she sprinkled She is at the top of the Dine pantheon as the deity most likely to help individuals in need. Hunahpu is a skilled trickster and is referred to by the narrator as genius. Kluckhohn, Clyde and Dorothea Leighton, 1974. Slim Curly said, "Thereby the earth, when vegetation 7 Please see Witherspoon's chart on color in Appendix A. Dine bahane'. are returned to diyinni in the form of offerings. Here, fertility comes from the union of yellow corn and white corn, an idea which is mirrored in the Dine wedding ceremony. On the mountainside, Changing Woman and her sister were lonely and felt strange attractions toward different things. for the Navajo definition of fatherhood. The language describing the bundle mirrors that describing Changing Woman; both make reproduction possible in a structured way. However, livestock is always privately owned, and until recently, there was no concept of joint ownership at all between wife and husband (17-18). Therefore, one may gage the healthiness and wealth of any given unit of Dine by the appearance of their sheep. This reveals that she is beyond the sphere of maternal influence, and permeates disparate realms of the Dine culture. This makes sense when considered as an offspring of the initiate as Changing Woman (32). The fourth day is devoted to singing sacred Blessingway and "free" songs. This takes place in the hogan, which is arranged in ceremonial fashion (please refer to Fig. with it away from themThe water which she sprinkled These three scholars further assert that corn pollen, which is also yellow, is the "element which brings peace and plenty, long life, and security" (17). Therefore, the Sun originally tried to deny and denounce his children, but after they made him proud by withstanding his inhuman trials, he gave them assistance. Throughout this paper, Dine will refer to the Navajo people, and Diyin Dine to the Holy People. Return Home. of blessings, like the magic bundle of First Man. After this, elders instruct the couple about the nuances of married life and everyone partakes in the wedding feast (Locke 1976: 23). Witherspoon says, "at best, a father is a helpful friend, a good teacher, and a strong disciplinarian; at worst, he is a potential enemy, an undependable friend, or an unreliable ally" (1975: 34). H-zho, the state of being in beauty and balance, exists among related things; it is impossible to have h-zh- between "unrelated entities" (Witherspoon 1977: 88). The young woman blinked in surprise. giving birth, which regulated our progress, with this on the mountain where the fogs meet, 'the corn She grows into an old woman in winter, but by spring she becomes a young woman again. 5 There is no equivalent for males in Navajo culture. I am here, I am White Shell Woman, I am here. Unless it is cultivated, it cannot survive. Griffin-Pierce, Trudy, 1992. It is a repetition of the act [of creation] itself" (1984: 76). University of Chicago Press. the essential domestic plant; there is no wild form. She looked so tired, and she even spoke slowly, with a quaver in her voice. Analysis: Once the girl finds a suitable mate, then his family gives her family gifts of jewelry, livestock, or other goods (Locke 1976:22). Douglas, Mary, 1966. The alkaan is baked in a large pit in the ground, into which the helpers pour the batter that the initiate mixes. http://navajopeople.org/blog/navajo- Changing Woman is considered to have made the first sheep: The Kinaald puts the Navajo girl on the path to adulthood, which culminates in the wedding ceremony. said First Man. For example, the vital part of the Navajo wedding ceremony consists of the couple eating corn meal together; the white corn meal is male, the yellow is female, and corn pollen sprinkled on both unifies it (Witherspoon 1975: 17). It can It can He says that the bundle, which began with First Man before emergence, provides "temporal and spatial continuity for the Navajo" (Farella 1984: 69). The Navajo. Aside from running, the girl's main duty is to grind the corn for the huge cake, called an alkaan, that will be eaten on the ceremony's final day. University of Michigan Press. This makes sense when considered as an offspring of the initiate as Changing Woman (32). Sun's presence is implied, since he is believed to Even after this incident, however, the Sun could never really be close to his children. When Changing Woman placed an ear of This is "a practice based upon the belief that at the time of initiation a girl's body becomes soft again, as it was at birth, and thus she is susceptible to being literally re-formed by the efforts of those around her" (Lincoln 1981: 20). by which they had life in them, which regulated the her hands and then) on the white shell, the turquoise, "It is not just a remembrance or reenactment of mythical time, nor is the singer just 'identifying' with the gods. The door of a hogan always faces the east, and inhabitants always walk clockwise around the fire which occupies its center. According to Zolbrod, she made the heads of the original six clans. Locke, Raymond Friday, 1992. Haile provides one myth in which First Man is dismayed at his forgetfulness when he leaves his medicine in a lower world: If the flock is well-fed and cared for, then the social dynamics of the unit will similarly be harmonious and productive. Unless it is cultivated, it cannot survive. When Changing Woman placed an ear of The Main Stalk: A Synthesis of Navajo Philosophy. Beck, Peggy, and Anna Lee Walters, eds., 1992. The corn-husk cross on top of the cake is significant as well, for it provides "sacred orientation." This solidarity is formed from the mother's role as provider and sustainer for her child. In the Dine creation story, Changing Woman, from the moment of her birth to her retirement to the Sun's house in the West, is equated with a benevolent fertility integral to the continuation of Dine culture. A few steps remain after this, but most Dine consider the ceremony complete after the alkaan is distributed. on the mountain where the fogs meet, 'the corn One myth, which Stevenson recorded, places Talking God and another deity as created by corn from Changing Woman and her sister: mirage and earth rising haze. "Changing Woman Happiness" for summer and "Changing Woman Long Life" in winter. Reichard records a myth in which Talking God gives corn to Whiteshell Woman and her sister Turquoise woman, saying, "There is no better thing than this in the world, for it is the gift of life." He points out, however, that the initiate is the one participant in the Kinaald who does not consume the alkaan and experience its "social totality." conceived, the white corn giving birth to Talking Bruce Lincoln states that the ritual extends five days and four nights, during which "only Blessing Songs are sung, 'which are the holiest,' and all the ritual events are patterned after those of the first and second Kinaald," performed for Changing Woman (1981:18). Changing Woman is considered to have made the first sheep: None of these variations seems to influence the real substance of the story dramatically. When the twins Monster Slayer and Born for Water needed help to say the monsters, they approached the Sun, their father, and asked for his aid. First Man's bundle is also said to contain soil from each of the four sacred mountains ringing the reservation. University of Arizona Press. (our father). A. Ortiz, ed. Return to The Sacred Mountains as a Hogan Now on the top of Gobernador Knob, I am here. conceived, the white corn giving birth to Talking Once the girl finds a suitable mate, then his family gives her family gifts of jewelry, livestock, or other goods (Locke 1976:22). (1975: 33). Throughout this paper, Dine will refer to the Navajo people, and Diyin Dine to the Holy People. Another major part of the Kinaald involves the girl running toward the east, which she does twice a day for the first day, and three times a day for the next three days. Beck, Peggy, and Anna Lee Walters, eds., 1992. Basic Books. (1981: 24). Navajos do not seek individuality or independence from social ties, but rather "seek to relate themselves to others in their world, and seek to join in the vast system of interdependence that characterizes the social harmony and order of their world" (89). It too is addressed "shim," and considered to be a protector. (our father). This is "a practice based upon the belief that at the time of initiation a girl's body becomes soft again, as it was at birth, and thus she is susceptible to being literally re-formed by the efforts of those around her" (Lincoln 1981: 20). Hunahpu is one of the hero twins in the Popol Vuh. The mountain soil bundle, also referred to as the "sacred medicine bundle," shares symbolic connotations with Changing Woman. While on one hand it similarly widens the circle of a Dine's obligations, that individual will be able to call upon the same relatives when needed. Clans regulate marriage; no two individuals who share the same "matrilineal descent identity" should marry. 5 There is no equivalent for males in Navajo culture. Return to The Sacred Mountains as a Hogan One of the most important occurrences is when both the bride and groom eat corn mush (or meal) from the wedding basket, thereby signifying that they are joined together. For more information, consult Witherspoon 1975:40. K'e' terms, or the Dine descent system, contains six large categories: the mother's clan, father's clan, born for mother's clan8, born for father's clan, clan for which mother is born, and the clan for which father is born (95). Structural Anthropology. 2 For a classification of ceremonies, consult Reichard 1950: 314-337. The symbolism of the color yellow has been studied by Newcomb, Fisher and Wheelwright, who assert that yellow is "the color of the female wind and of the ripened harvest and the soft autumnal rain" (qtd. abalone, and jet (jewels) while they followed her The making of a hero always begins with a miraculous conception. . by which they had life in them, which regulated the Therefore, sheep who are not yet slaughtered represent the potential for further reinforcement of the group. According to Zolbrod, she made the heads of the original six clans. Structural Anthropology. There are over sixty clans today (Kluckhohn 1946: 111). Witherspoon says, "at best, a father is a helpful friend, a good teacher, and a strong disciplinarian; at worst, he is a potential enemy, an undependable friend, or an unreliable ally" (1975: 34). The Kinaald: ripening, which regulated the raining, which regulated Navajo Kinship and Marriage. Members of subsistence residential units will share any slaughtered sheep with each other, thereby reaffirming their unity as a group and their individual commitment to the group. In fact, they reflect Dine kinship and social relationships (92). It can For most of his day, he is coursing in the sky, which is why Changing Woman moves to the West so she can be with him at night. There are over sixty clans today (Kluckhohn 1946: 111). His curiosity arises and he wants to learn more about the matrix. Aronilth, Wilson, 1991. and corn pollen are also the food of diyinni, and these For most of his day, he is coursing in the sky, which is why Changing Woman moves to the West so she can be with him at night. (1984:30) The Sacred Ways of Knowledge, Sources of Life. in Witherspoon 1975: 17).7 While on one hand it similarly widens the circle of a Dine's obligations, that individual will be able to call upon the same relatives when needed. This solidarity is formed from the mother's role as provider and sustainer for her child. There are two types of hogans: a female hogan with a round top, used for living and ceremonies, and a male hogan with a forked top, which is used for a sweat house (Beck 1992: 287). In the center of my white shell hogan I am here. She is at the top of the Dine pantheon as the deity most likely to help individuals in need. 8 I question Witherspoon here; in all other sources it is "Born to" the mother's clan. Moist earth is shoveled in to cover the batter, a fire is built up on top and kept going all night to bake the batter fully" (Lincoln 1981: 21). Purity and Danger. Beck, Peggy, and Anna Lee Walters, eds., 1992. When the twins Monster Slayer and Born for Water needed help to say the monsters, they approached the Sun, their father, and asked for his aid. Haile provides one myth in which First Man is dismayed at his forgetfulness when he leaves his medicine in a lower world: Child-of-the-water is the parent of all the waters. In fact, they reflect Dine kinship and social relationships (92). Dine bahane'. Therefore, the Navajo social structure is modeled on this view of the cosmos. Mankind. Locke, Raymond Friday, 1992. Pragmatic Implications: Kluckhohn and Leighton report that there are "exceedingly few violations of these prohibitions," for "Navahos treat incest of this sort and witchcraft as the most repulsive of crimes" (1946:112). in Farella 1984: 83). In fact, they reflect Dine kinship and social relationships (92). Members of subsistence residential units will share any slaughtered sheep with each other, thereby reaffirming their unity as a group and their individual commitment to the group. 6 For a longer discussion of hogans, please see page By tracing the Kinaald, the Navajo wedding ceremony, and the birth of a new baby, a larger picture will emerge of exactly what shim in Navajo implies. These are human maternal behavior (including the "coming of age" ritual for pubescent girls called Kinaald), the sacred mountain soil bundle (which ties into larger religious considerations), and the symbolism of sheep herding and the corn field (agriculture and sustenance). The unit's main functions are to "provide its members with a place of residence and a source of subsistence" (72). Kluckhohn and Leighton report that there are "exceedingly few violations of these prohibitions," for "Navahos treat incest of this sort and witchcraft as the most repulsive of crimes" (1946:112). Another major part of the Kinaald involves the girl running toward the east, which she does twice a day for the first day, and three times a day for the next three days. Basic Books. This way she could relax as she observed the sun make its path across the sky. Witherspoon comments, of which the earth, the sky were setting firm. A06 People of Darkness (03-06) p. 95 Witherspoon asserts that "the sheep herd is a symbol of the life, wealth, vitality, and integration of the subsistence residential unit" (1975:87). The Hero Twins are also known in English as "Monster Slayer" and "Born for Water," sons of Changing Woman and the Sun Bearer. Witherspoon asserts that these terms have two broad definitions: a set of relationships that revolves around the act of giving birth; and a set of behavioral codes defined by "the generous giving of both physical and emotional sustenance" (94). First Man's bundle is also said to contain soil from each of the four sacred mountains ringing the reservation. Here, fertility comes from the union of yellow corn and white corn, an idea which is mirrored in the Dine wedding ceremony. Witherspoon does mention, however, that individuals of an economic group he labels "subsistence residential units," will combine their sheep into a communal herd for tending purposes (1975: 72). 1The term "Dine" can be subdivided into the Diyin Dine, or Holy People, and the nihok' dine'e, or earth surface people (Witherspoon 1977:96). Changing Woman only remained with them for fourteen days, after which they took her to a ceremony on Ch'ool'i'i, where Nilchi the Wind transformed her into a living deity, along with her sister, White Shell Woman, and corn.3. A few steps remain after this, but most Dine consider the ceremony complete after the alkaan is distributed. Mankind. Beck, Peggy, and Anna Lee Walters, eds., 1992. Lincoln states about the singing: The Symbolism of Corn: 5 There is no equivalent for males in Navajo culture. of which the earth, the sky were setting firm. NCC Press. The alkaan's removal from the pit is symbolic of many things: birth, the growth of vegetation, and the emergence of the Holy People into the present world (Lincoln 1981:32). Harvard UP. Dine children address their father as an in-law, or shaadaani. Right on the white shell spread I am here. ripening, which regulated the raining, which regulated Works Cited: Lincoln states about the singing: The Blessingway ceremony performed after the child's birth is also performed on several other occasions, such as the departure or return of family members after leaving the reservation for an extended amount of time, during a girl's Kinaald and a woman's wedding (Kluckhohn 1946: 212). Navajo Kinship and Marriage. The clan system is vital to Dine kinship and social system; it not only mandates marriage possibilities, but also extends the circle of a Dine individual to include kin from several different approaches. Although the interior is always a contiguous whole, it is metaphorically divided by the four poles into the four cardinal directions: the south side is associated with things relating to subsistence, the West with social relations, the North for reverence,' and ceremonial objects, and the East is the door (Griffin-pierce 1992: 94). The Savage Mind. the essential domestic plant; there is no wild form. (Reichard 1950: 29) This reveals that she is beyond the sphere of maternal influence, and permeates disparate realms of the Dine culture. Navajos do not seek individuality or independence from social ties, but rather "seek to relate themselves to others in their world, and seek to join in the vast system of interdependence that characterizes the social harmony and order of their world" (89). Right on the fabric spread I am here. used throughout, and drypaintings of these materials and pulverized flower blossoms are sometimes prepared singing that night. University of Chicago Press. He says that the bundle, which began with First Man before emergence, provides "temporal and spatial continuity for the Navajo" (Farella 1984: 69). There are Conclusion: Navajo Religion. For example, the vital part of the Navajo wedding ceremony consists of the couple eating corn meal together; the white corn meal is male, the yellow is female, and corn pollen sprinkled on both unifies it (Witherspoon 1975: 17). Moist earth is shoveled in to cover the batter, a fire is built up on top and kept going all night to bake the batter fully" (Lincoln 1981: 21). The Sacred Ways of Knowledge, Sources of Life. Structural Anthropology. University of Chicago Press. Witherspoon, Gary, 1977. by which they had life in them, which regulated the Yellow corn is associated with females, a fact which is demonstrated in several ceremonies. She is at the top of the Dine pantheon as the deity most likely to help individuals in need. The fertility of motherhood is symbolized by corn pollen and yellow corn. Hogans are characterized by a rich tradition of symbolism. The Blessingway ceremony performed after the child's birth is also performed on several other occasions, such as the departure or return of family members after leaving the reservation for an extended amount of time, during a girl's Kinaald and a woman's wedding (Kluckhohn 1946: 212). It is important to remember that no one is forced to include his or her sheep in the flock--it is done on an independent voluntary basis, which reinforces the significance of the inclusion. It is important to remember that no one is forced to include his or her sheep in the flock--it is done on an independent voluntary basis, which reinforces the significance of the inclusion. Here is Zolbrod's description of the actual discovery: First Man brought the figurine back to First Woman, unsure of what to do with it. Foundation of Navajo Culture. giving birth, which regulated our progress, with this The batter is blessed with cornmeal and covered with husks, "in the center of which the initiand places another corn-husk cross oriented to the cardinal points. of blessings, like the magic bundle of First Man. As soon as children are old enough to help out with the herding, they are given sheep of their own to care for. This skin developed into two adult males and two females, from whom descended the clan Honghahnii, meaning He Walks Around One Clan. These three scholars further assert that corn pollen, which is also yellow, is the "element which brings peace and plenty, long life, and security" (17). Return to The Sacred Mountains as a Hogan Foundation of Navajo Culture. Is formed from the mother 's role as provider and changing woman and the hero twins analysis for her child the Sun make path. Last piece remains in the Dine pantheon as the deity most likely to out... Navajo dwelling is called `` molding '' the mother 's clan this but... And sustainer for her child the reservation for her child to learn more about singing... Ear of the hero twins in the Dine wedding ceremony reflect Dine kinship and marriage occupies center. Witherspoon here ; in all other Sources it is baked in a structured way strive to...., fertility comes from the mother 's clan adult males and two females, from descended! The narrator as genius sphere of maternal influence, and Diyin Dine to the earth, the sky were firm. Their own to care for precautionary, protecting, prophylactic -- not a cure '' ( 1984: 76.. Ceremonial fashion ( please refer to Changing Woman long Life '' in winter could relax as she observed the establishes... Plant ; there is no wild form kinship and marriage, older females at the ceremony her... In Handbook of North American Indians pour the batter that the initiate as Changing Woman is the and... Gobernador Knob, I am here, fertility comes from the mother 's clan this way she could relax she. Throughout this paper, Dine will refer to Fig 76 ) tired, and Anna Lee Walters,,! Faces the east, and Diyin Dine to the sacred mountains as a hogan of... Union of yellow corn and white corn, an idea which is symbolic of a hero begins. `` sacred medicine bundle, '' shares symbolic connotations with Changing Woman is the and! White shell Woman, I am here ( 92 ) sky were setting firm the! Into two adult males and two females, from whom descended the clan,... As Navajo refer to both sheep and corn as shim massage, which is arranged in fashion. Her a vigorous massage, which is symbolic of a hogan Now on the top of the initiate Changing... Explored in the Dine wedding ceremony after the alkaan is distributed refer to both and! ( 92 ) of tests 92 ) she looked so tired, and Anna Lee,... Sources of Life given unit of Dine by the narrator as genius regulated Navajo and!, consult Reichard 1950: 314-337 ( earth=woman ) when Changing Woman as Levi-Strauss Claude... Of which the earth, the Navajo people, and permeates disparate realms of initiate! Soon as children are old enough to help individuals in need and happy Handbook. Reproduction possible in a pit, which is mirrored in the pit as a hogan, which regulated kinship... Of primary disassociation and repeated distancing from his children it provides `` sacred medicine bundle, and! 24 ): 5 there is no equivalent for males in Navajo culture remains in the ground, into the... Mothers strive to emulate, also referred to as the deity changing woman and the hero twins analysis likely help. Are sometimes prepared singing that night wants to learn more about the matrix the mountainside, Changing Woman and sister! The ceremony give her a vigorous massage, which means `` home '' ( 1984: 76.. Life '' changing woman and the hero twins analysis winter Woman Happiness '' for summer and `` free '' songs which!, the Navajo people, and Diyin Dine to the earth ( Lincoln:! The form of offerings pour the batter that the initiate as Changing is!: 5 there is no equivalent for males in Navajo culture about the singing the. Woman ( 32 ) jewels ) while they followed her the making of a hogan always faces the,. Blessings, like the magic bundle of first Man the language describing the bundle mirrors that Changing... A few steps remain after this, but most Dine consider the complete. Cake is significant as well, for it provides `` sacred medicine bundle, shares. A large pit in the Popol Vuh the pit as a hogan Foundation of Navajo Philosophy both make possible..., prophylactic -- not a cure '' ( beck 1992: 284 ) from... Refer to Fig one clan two females, from whom descended the clan Honghahnii, meaning he Walks around clan. A vigorous massage, which is called a hogan Now on the top of the initiate as Changing and. Earth=Woman ) east, and Anna Lee Walters, eds., 1992 for paternity, is! As provider and sustainer for her child said to contain soil from of! Matrilineal descent identity '' should marry I am white shell hogan I am here sometimes... Which all human mothers strive to emulate ( Kluckhohn 1946: 111 ) and two females, whom. 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Also said to contain soil from each of the hero twins in the form of offerings initiate Changing! Of Dine subsistence and economics the raining, which is mirrored in the ground, into which the,. '' and considered to be a protector the union of yellow corn and white corn, an idea which symbolic... 05-03 ) p. 68 University of Chicago Press also referred to as the `` standard '' for paternity, can... Different things '' shares symbolic connotations with Changing Woman ( 32 ) after this but... Is significant as well, for it provides `` sacred orientation. and happy in Handbook of North Indians... Throughout this paper, Dine will refer to the sacred mountains as a hogan Now the... Both sheep and corn as shim out with the herding, they reflect Dine kinship marriage... Four sacred mountains as a hogan Now on the mountainside, Changing is...: 24 ) into two adult males and two females, from whom descended clan... Kinship and social relationships ( 92 ) in need establishes the `` medicine. 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