Volume 2 Number 1
January 1962

Many people come to help the Indians on the Navaho Reservation. Some get along well and are able to help the people. Others become confused, frustrated, and disappointed. Some of these give up and quit. Others plug along by trial and error methods. Many of these people are well trained in their subject matter fields and have much to offer the Navaho Indians, but something makes their work difficult. This something may be a lack of understanding of certain taboos in the ways and thinking of the people. This may seem unimportant to the non-Navaho, but it can make a difference in the degree of success or failure achieved, and the happiness of all concerned.

Who are the people who come to work closely with the Navahos? They are many. Some are land operation personnel, doctors, salesmen, teachers, traders, missionaries, social workers, construction workers, and numerous others.

From where do these people come? Some come from large population centers such as New York, Chicago, and Los Angeles. Others come from small towns and rural areas. Some know much about the Navahos; others know little.

Before being accepted as friend or enemy, each newcomer is studied carefully by the Navahos. It is as Paul Jones, Navaho Tribal Chairman, said in a welcoming speech for Glenn Landbloom, new Navaho Agency Superintendent:

Perhaps this is the reason that Navahos take time to evaluate. One important thing for the person working with them is to realize that they do not like being pushed. No matter how eager one may be to hurry things along, too much pushing may slow down the progress. Projects should be thoroughly explained and, whenever possible, demonstrated. Then, if the people see that this will benefit them (and they want and need to be in on the planning), then they will be ready to support the project one hundred per cent. This takes time and often repetition and patience, until everything is understood. Otherwise, a few may go through the motions, because they are told to do so, but there may be little of lasting value accomplished. If time is not given the people, they may be suspicious that something is being sprung on them. Then they will drag their feet all the more. Sometimes the non-Navaho, in his eager desire to carry out a worthwhile project, isn't aware that he is spinning his own wheels; but often, if he tries, he can learn to be sensitive to the reactions of the people.

This paper has been written because many people who come to work on the reservation do need help in understanding the Navaho people. The Navaho people referred to in this paper are the uneducated ones who do not understand the English language. While a few leaders of the Navahos are becoming acculturated to Anglo society, the great majority do not know or understand the ways of the white man.

Since I am a Navaho-Hopi and have worked among my people for several years, I sincerely hope that these remarks will help newcomers to understand the uneducated Navaho better.

How can one tell if there is a reluctance to cooperate? Usually, no one will come right out and say: "No, we don't believe in this; there is a better way." Instead you may hear Navaho words such as: doo-ahalyani (blockhead; stupid person), or dfigis (insane). These express disapproval in rather a strong way. Severe ridicule and teasing, perhaps about something entirely different, also indicate that something is wrong. People may leave the room, or they may start paying attention to something else. Someone who is really interested and who perhaps understands the feelings of all concerned may start to tell a story. Sometimes the story is a true one; often it is a made-up one. In the story the person will try to show the non-Navaho what the people are thinking and feeling. He may do this for his own people as well. It sometimes takes careful interpreting to get the point. Once a person is aware of this indirect way of expressing an opinion, one can profit well by listening for the message. What should be done if there is discord? Always listen. Sometimes things can be talked out. Other times it is best to drop the matter, think about it, study it; and then maybe it can be approached in a better way. Maybe it needs changing in only a small way. Often things can be worked out with time and understanding.

It used to be that uneducated people could be leaders on the Tribal Council, which is a governing body of seventy-four people. There still are some, but more and more stress is being placed on educated tribal delegates. The uneducated often say that the world is going by too fast for them; life is changing too rapidly. For this reason, they feel that having some uneducated leaders on the council will help to slow the others down so that they can still catch up. They say that they prefer their old ways and slower life. They would like to keep these ways and sometimes point to the white men's ulcers as proof of the value of their way of life. But things are changing, not just here, but for people everywhere. We cannot stand still or wait. For this reason the people need much patience and understanding and help to be able to maintain a life that has meaning for themselves.

Bertha Dutton, in the speech referred to earlier, stressed the many changes which are taking place in the lives of the Navaho people, including a new social pattern in which many Indian men are becoming wage earners while the important traditional role of the woman is decreasing. She says:

Some people who come to work with the Navahos, those who speak only one language, often do not realize the tremendous handicap which exists in not being able to understand and to speak English fluently. One time a Navaho driver was asked to back a large truck. His foreman said to him, "Back up a shade." The driver didn't understand the meaning of the expression "a shade." One can imagine how many misunderstandings and hazards result from the language problem. One man argued intensely over the word "resign." He insisted that his daughter didn't "resign"; she "quit." He probably was confusing the word "fired" with "resign.

Sometimes misunderstandings come when a person doesn't understand the power of the English words he is using. He may have heard these words used and not realize that these are not acceptable for all times, places, and people. The person may be saying things which come out differently than is intended. This needs to be thoughtfully considered.

It is important to speak clearly, slowly, and with a vocabulary simple enough to make sure that the individual understands. This is true even when using an interpreter. Many a person has given a speech thinking that it is being communicated to the audience. The interpreter, finding the speech too difficult, politely says whatever he can; often these piecemeal statements do not make sense and even sound ridiculous. For this reason a person who has something important to say and who really wants the people to understand should take time to go over his speech with the one who is going to interpret for him. This should not be ten minutes before the meeting. Time is needed to arrange the ideas in such a way that the people will understand the message. Experienced interpreters vouch for this. Sometimes it might be more economical time-wise for the interpreter to be given the speech. Discuss all of it with him thoroughly. Then, if only Navaho speaking people are present and if they are a group who do not understand English well, have him present the speech in Navaho only. A little English adds up to a lot of Navaho, and people are often surprised at how much time it takes to interpret a few words of English. (3:194) The speaker who doesn't realize how turned around the Navaho language is from the English language may speak rapidly, using an impressive vocabulary and never know that the speech, as given, was impossible to interpret on the spur of the moment. One must realize, too, that different cultures have different ways of expressing the same things. The illustrations and examples should be within the experience of the people so that they can understand.

Another point to consider is that the people who have difficulty with a second language often fear to express themselves in that language. Also, if the Navaho speaks good English, he may avoid "showing off" before his own people who may speak less well than he does. For these reasons even English-speaking Navahos sometimes prefer to speak in their own language in which they feel at home. It is well that the non-Navaho understand this and does not himself become suspicious! Usually the people are neither discussing him, nor do they intend to be rude. One should not expect every word that is spoken to be interpreted. Much of what is spoken is not that important!

Derogatory remarks can often lead a person into trouble rather quickly. This is just as true for Navahos as for Anglos. The story is told of a young man trying to impress his officer in military school. He felt that he should lead in the conversation. Since he had nothing else to say, he said, "Who is that awful looking woman sitting across the hall?" The officer answered coldly, "That, sir, is my mother." Then the young man said quickly, "No, not that one. The real ugly one beside her." The officer gave him another frozen stare. "That, sir," he said, "is my sister." The young man gulped, and said, "Boy, she sure can dance!"

Almost everyone on the Navaho Reservation is somebody's mother, sister, father, brother, aunt, or uncle, either by clan ways, blood relation, or by marriage, even though they may live on another distant part of the reservation. In this way, the reservation is not as large as it seems, and derogatory remarks seem to travel with speed and can hurt someone, including yourself and your work. For here as elsewhere people have deep feelings for relatives and friends. Hurt feelings may not be forgotten for a long while, and unkind remarks coming from a stranger will not be understood.

The Indian people do not appreciate a stranger asking them questions. Sometimes they do not answer. (What is an interpreter to say then?) Often an answer may be given, but sometimes this is the answer which they think you want to hear and is given only for the purpose of getting rid of you. An untrue answer may also be felt to be justified if the question is one which should not have been asked. So it is good to remember to try not to ask too many questions. This seems very difficult for many non-Indians. It seems to be one of their ways of showing interest in other people. This can be disastrous. Sometimes the person asking the question never realizes that his questions are making others angry. The questions may be in asking a man about his wife or a mother about her children. "How many children do you have?" etc., etc., etc.! Such simple, well-meaning questions may be thought of as being ones of obnoxious curiosity which are none of your business. And whereas the stranger may intend to be polite, his interest may not be taken kindly. There is resentment especially in regard to inquiry about family relationships. The non-Indian seems so accustomed to figuring out who is who, who is so and so's brother, sister, aunt, uncle, cousin, etc., that he doesn't realize that the Navahos just don't do this. They will tell you if and when they want to, when they know you that well. Until that time one should be content to know that the person is a member of an extended family. That's all that matters to the Navahos.

The Navaho will tell about himself if and when he trusts and likes you as his friend. When he does this, he feels that he is confiding in you. If you pass along this information carelessly, he will feel that you have betrayed him and that you cannot be trusted. This applies not only to his family relationships, but also to small daily happenings, which to the non-Indian seems to be small talk carrying little weight or importance. But let this get back to him, and you are really "doo ya shoda" (no good), someone who doesn't know any better. When asked how someone else feels about something, often the answer will be: "I don't know, you'll have to ask him." Let each speak for himself!

One value which the non-Navaho holds which is also valued in Navaho ways is that of being a good listener. For the person to take time to listen is of utmost importance. To be brushed off by a clock-watcher is an insult. Problem solving in old ways was often accomplished by talking it through. The older people still regard this as a valuable way of working through a problem. Often, one by one, each will give his views. This takes time, sometimes hours, but taking time to listen, having patience, is valued, appreciated, and held important.

The English word and concept "maybe" is a difficult one for the Navaho people to understand. "Maybe we will do this or that . . . maybe we will go" is often misunderstood. For this reason it is better not to make "maybe" promises but to wait until the maybe becomes a reality. Otherwise you could be made to appear to be one whose word cannot be relied upon. "He lied to us" might be said of you, not because you did, but because you didn't realize how difficult and foreign this concept and word are to the people.

The non-Navaho is sometimes disturbed by what he calls Navaho negativity. This feeling comes from words expressed in English like, "But you shouldn't have," or "We should have done it this way," etc. One must learn that this is considered a form of evaluation. It is used to improve future performances. Only if the non-Navaho can realize the value the Navaho places upon this can he tolerate this constant habit of review. This is not intended to be critical in the same way many other people look at things.

It is said that an Indian never forgets. Sometimes this seems true. One good thing about it is that this applies not only to mistakes (stock reduction misunderstandings are still a number one example), but it also happily applies to achievements of general good. People and activities are remembered for the good accomplished. (You may not feel appreciated while you are here, but the good you do will be spoken about after you have gone!)

A word about entering a hogan. You'll hear, "Hago," which means, "Come in." On entering don't stand there. If there is a chair, don't wait until someone asks you to sit down; sit on it. If there is no chair, sit on a box; if no box, sit on a sheep skin; if no sheep skin, then squat on your legs.

Sometimes when going into a hogan or when receiving visitors, it is best to skip the introduction of strangers. Introductions, so important in another culture, are not understood by most of the old people. Perhaps some of this comes from the idea that over-use of a person's name is bad. (And if a person says his own name too much, they say his ears will dry up.) So the rule seems to be act friendly, and forget that so and so may not know someone else who is present. It doesn't seem to matter. The people will get acquainted and shake hands if they decide they want to. Children are taught to shake hands and often do this easily and confidently with their own people and, if not shy and afraid, with others, too.

The people may live close to the land of the Mormon handshake, but unless they are converts, theirs could hardly be called that. It is more of a passing of the hands, not a vigorous, exuberant pumping!

About the small ones in the family-in some cultures one makes over and plays with the babies and small children. It is different in Navaho ways. They do not like to have a stranger too close to their babies. This is especially true when the baby still has the soft spot on his head. A stranger by his attention (it is said) may witch the child, and the result win be that the child will stutter or be unable to talk all his life. Some other cultures avoid what they believe to be early traumatic experiences for their young children. They say that these may have a harmful psychological effect on the person's life. So it is best to save your "itchie, gitchie, goo" baby talk for your own children. It is especially awkward for a non-Navaho man to be making over an Indian baby. This makes for an uncomfortable feeling for all concerned except perhaps for the man who thinks he is doing the right thing!

Why does the Navaho appear to be embarrassed and ashamed when complimented? "That's a pretty skirt," "What lovely jewelry" may be an right for elsewhere, but uneducated people here don't understand such compliments. They feel that if it is pretty, they know about it. You need not tell them. That is why they may say when told something is pretty, "Oh, yes, I know it," instead of, "Thank you." If a well-meaning person says some imitation or cheap article is pretty, though he may be sincere, this may be considered an insult to the wearer. For to say, for example, that a poor string of turquoise is pretty would only be considered ridicule. Perhaps it is all that the person can afford, but he knows that it is not genuine. To make over it seems as though you are merely teasing him.

Speaking of the admiration of lovely things does not mean that one must always be dressed in his Sunday best, though there are occasions when this will make them proud of you. But the old folks have a saying which many of us remember being handed to us from our parents. The saying goes; "Silks and satins will put out the kitchen fire." This probably came when we wanted to wear our best clothes at home. The people recognize that there are different requirements for different occasions.

Another old saying is that two articles are of utmost importance. For material comfort a person must have a good pair of shoes and a comfortable bed; for you are either in one or the other all of the time. Sturdy shoes can still be purchased in every trading post on the reservation, and on a cold night a sheep skin "bed" is still about as soft and warm and comfortable as any man-made layers of nylon blankets.

Some say that the Navahos are cruel in their teasing. This is true to a certain extent. Teasing is used as a means of control. Other cultures may use equally cruel methods of control (paddling a child, threats, for example). The Navahos also say "What will people say?" or "People will laugh at you if . . ." and the action of which they are speaking is understood to be unacceptable and must be avoided (another method of control). Rules of conduct for the individual as well as the group are quickly learned and complied with so as to avoid harsh teasing and being talked about. (2:82)

The Navahos appreciate seeing their own arts and crafts. Ruth Polacca, the writer's mother, herself a weaver, says, "To wear turquoise and silver, to have Navaho rugs in your home makes the people feel that others appreciate the work of their hands. It somehow makes you feel closer to them."

Then, too, turquoise is worn for its religious value. It brings good fortune and blessings to the person who wears it and to the person who sees it being worn.

Even as the Navahos appreciate seeing others with their arts and crafts, so it goes with the language. Whereas a few may not want you to understand everything they say, most do appreciate people who care enough to learn a few words in their language. "Hello" - "ya 'ateeh" "pretty" "nizhoni,"—"my friends" (when addressing a group)--"kwa' asini"; goodby—"hagoonee," all are indications that you'd like to communicate.

To be able to address an old man with respect, by calling him "my grandfather—"shicheii" and an older woman as "my grandmother"—"shimasani," brings light into the eyes and a warm feeling to the heart. It takes a little effort to learn a few words, but it pays off in big dividends to those who try. It is easy to see how the old folks, who may not speak a word of English, appreciate this. It make them want to know you and to want their children, who can speak your language, to know you.

Don't be surprised if you are given a Navaho name by the people. One well-liked agricultural expert was fondly called beegashii likish, spotted cow, and it had a good meaning and was associated with someone and something the people liked and appreciated!

A little has been said about fine clothes and dressing for the occasion, but nothing has been said about acting or dressing in beatnik fashion. Both are taboo. If you want to act or dress this way, a Hallowe'en party with your own people would be a better place than on the Navaho Reservation! It seems strange that some people wear and do things here that they would be afraid or ashamed of wearing or doing where they came from. To fit in, to conform, is considered important to the people. "What would people say?" is again probably one of the controlling forces in social custom.

If you say that you will be at a certain place at a certain time, every effort should be made to be there. (The Navahos do not set the same standards for themselves. This, they feel, can be forgiven. After all it is you who are the educated one, not they, and it is your culture that lives by the clock, not theirs.) It is said that in old ways if a man said he would arrive when the sun is high in the sky, it would probably be sunset time when he actually arrives. This has been called "Indian time." But remember you are expected to be on bilaganna (white man's) time. You will be respected for this.

Another thing along this line is the concept the Navaho has of not planning ahead. This is considered bahazid (dangerous). To talk about something too far in advance (a few days is all right; a year is too long) just is not done, not out loud, anyway. This statement does not apply, of course, to tribal leaders who are now planning well into the future in industry, business, land operation, and education. For this reason, it should be reemphasized that this discussion is dealing not with the progressive, advanced people of the tribe, but with the uneducated who have not experienced much of the white man's activity in today's world.

In regard to savings in the bank some would question what good the money could be doing anyone there, when it could be used to help someone. This brings us to the Navaho's idea of sharing. To be able to help members of one's clan and family when in need has always been held in esteem. Favors are not expected to be returned person for person, but there is the expectation that in the time of need, help will be provided. If you are good to others, people will remember you when you are in need.

How can one explain how the people feel about food? It is not thought of only in terms of money or even taste but also in terms of kinship and friendship. To share food at mealtimes, even if it is only a bowl of stew or pinto beans and a cup of coffee, is friendship and acceptance. The same goes for accepting food offered. To refuse to share or to refuse to accept food is taboo spelled with a capital "T." "Chineago" (eating together) at home, or in the community or at a religious ceremonial is a pleasure to be enjoyed.

The writer's father, Howella Polacca, Sr., a Hopi Indian married to a Navaho, learned to speak the language of the Navaho. He lived with his family on the Navaho Reservation and had many dealings with them. Although he is now deceased, tales are still told of how he would be seen surrounded by a group of Navahos, laughing and telling them stories. He often said that in order for an outsider to get along with them, he needs a good sense of humor. He himself had a way of making everyone laugh. Navahos do appreciate lighthearted laughter and fun. To be too serious, and most of all to be sad, is something uncomfortable. It can be bahadzid, that is, dangerous or evil. (Laugh and we Navahos laugh with you, cry and you may witch us with your tears!)

So to be able to laugh with the people (even at yourself) is another way of bringing about a good feeling. Many Navahos who are poor in what they call "hard and soft goods" may be rich in their ability to share and enjoy life with other human beings. When they can relax and laugh, they feel more free to share a part of their life with you. They will enjoy working with you and will want to learn from you. Story telling is an art they understand and in which they excel.

On attending religious ceremonies the curiosity of the non-Navaho regarding something so personal as religion is not easily understood. However, visitors are accepted at some ceremonies. Before attending, it would be well to know what is expected. For example, when one visits a church, it is helpful to know whether you must cover your head, if the communion service is for all or for members only, whether or not you are expected to sit, stand, or kneel. The same thing goes for a Navaho ceremony. The collection plate may be passed at a church, but the Navahos do it another way. They help pay the medicine man with such things as a bag of flour, groceries, cloth, etc. It is felt that the medicine man's services, to have value, must be paid for. Other people would hesitate or question a doctor's qualifications were his services free. The same is true of the medicine man. He will have spent long hours getting the herbs and precious sands ready for the ceremony. He will have spent years learning by heart the sacred chants. It has cost him time and effort, so it is necessary to reward him for his services. (1: 186-207)

It is well to know the kind of ceremony to which you are invited. There is a ceremony when a young girl becomes a woman, to which you may be invited to participate. It is believed that an article brought to the girl (loaned) during ceremony by a non-Navaho may bring special blessings. The person bringing the article brings with him his superior qualities of intelligence, wealth, health, etc. So, if you are asked to participate in this ceremony, you will know that you are well thought of. Someone will tell you what to do.

For those who would criticize the religion of the Navaho, I would like to make this observation. When an Anglo is severely disturbed in mind, costly consultations and treatments with a psychiatrist often take place. When the Navaho is out of harmony with himself, his world, and others, his family also becomes concerned. They seek the Navaho medicine man, and the therapy is a religious sing. Both ways are costly, but the results, if successful, are the same: the restoration of peace of mind.

It is helpful if people can respect the things which others find sacred and helpful. No one likes to have his religion torn to shreds by outsiders. Today, public health doctors and Navaho medicine men work side by side to help patients regain mental and physical health.

It is well for the non-Navaho to realize that many things about death and a dead person are considered bahadzid (dangerous). There are many religious rules and customs which accompany such an occasion, even as there are in other cultures. A person working with one who has lost a member of his family may profit by understanding that this person may have certain obligations which will demand his attention for a few days at this time. Soon things will be back to normal.

How Does An Expert Perform?

The Navahos expect those who are experts in their fields, those who have come to help them, to be almost perfect. This includes among other things, the keeping of your word. If you make a promise, keep that promise. My mother, when a young girl, worked in the home of Dr. Albert Wigglesworth, a well-loved and remembered Anglo doctor at Fort Defiance. One thing told of him is that he was a man who kept his word to the people.

Other ways in which the Navaho expects those who come to work with them to be almost perfect are in personal appearance, the clothes you wear, the car you drive, the house you live in, in other words, in what you have. The Navahos feel that if a person is good and worthy, and not lazy, he will be blessed with material wealth. If you, who have come to help him, appear poor, you can imagine what his first impression will be! An old pair of shoes, or a ragged piece of clothing worn at a meeting, for example, can lower the image of you in his eyes rather quickly. He has been taught that a well-educated person and a good person is clean, neat, well dressed, and well off. If you cannot show him something better than he has, then he wonders what you have to offer him. Even an older car that is paid for, and money in the bank, cannot be greatly valued in his "live for today" world. The shiny new cars seen on the reservation tell us how these are admired, treasured, and turned in for a newer model whenever possible.

Some may say that the things recorded here are not true anymore. Maybe it has not been made clear enough that this paper deals with the uneducated Navaho, not with those who speak and understand English, and who have a knowledge of the white man's world and ways. And, again, it could be that things are changing more rapidly than I have recognized. But, are these changes not on the outside, rather than on the inside - what people want and have, rather than what they feel and believe and do? Of course, there is a relationship between these two.

Non-Navaho might accept the caution that Navahos do not like to be considered museum pieces. Too many "Ah's" and "Oh's" on the part of the newcomer are not appreciated.

Perhaps it seems that the opinions expressed in this paper emphasize too much the responsibility of the non-Navaho to bridge the cultural differences. Some might say that telling people about the things discussed here does not guarantee that they will be able to adjust to the ways of the Navahos. Others may say that we cannot expect them to adjust. Or, that too much adjusting will not help the people grow, but keep them where they are. Some may feel that these things are not a problem. Let it be said that for some, this is true. Some people who come to work here seem to know and feel and understand the people. It is for those who feel that they do not that these suggestions are given.

This paper was written to tell how the non-Indian can better understand the uneducated Navaho. Perhaps the problem should have been broader, to include how the uneducated Navaho can be helped to understand better and appreciate those who come to help him. Many other things could have been included which were not, but the writer tried to mention those things which from experience have proved most helpful.

Manuelito, an old leader of the people, spoke of education as being the bridge which would help the people find a better life. It is the writer's feeling that this bridge must not, cannot, be made for the people, nor only by the people, but that it can only be built with the people. This involves understanding. We must all try to begin where we find ourselves. It seems like more and more people are realizing the need of understanding and are trying to do something about it. The United States Government Task Force Committee which has been studying the Indian problems and projects in our country has reported:

We have another "long walk" ahead of us before the paths of our cultures merge. There are still rough paths. But, as more of us take time to study, observe, give, share, and try to know each other, perhaps our inter-cultural relations will improve. It is like someone said, "We need to walk a few miles in the other fellow's moccasins. Then we will know how they feel." This would help us to understand each other better.