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First published in 1944, Clyde Kluckhohn's Navajo Witchcraft offers a comprehensive analysis of witchcraft tradition in Navajo culture. As the main research source, 93 informants were interviewed by Kluckhohn. Among the sample, 76 people were men, 71 individuals were over fifty years old. It is important to note that 38 individuals were ceremonial practitioners who are skilled navigators of their folk knowledge. Based on the data which has been collected since 1923, the first draft was written in 1938, and it was rewritten several times for content revision and data addition. Navajo witchcraft consists of various techniques of malevolent activity which include "Witchery," "Sorcery," "Wizardry," and "Frenzy Witchcraft." Each technique is employed accordingly to a practitioner's purpose. For example, the flesh of a corpse is used in "Witchery," or Witcheryway to put a curse on an individual. Kluckhohn utilizes a functionalist interpretation method to explain the social validity of Navajo witchcraft. Navajo culture is a scarcity culture because of the semi-arid environment and over-grazing by livestock, making life harder for Navajos. In such living conditions, personal insecurity, intra-group tension, and aggression towards others arise among the members of the society. Kluckhohn argues that witchcraft exists as a channel for an individual's socially suppressed frustrations. Witchcraft is a road to supernatural power and power is a central theme in Navajo world view, therefore, its existence is socially accepted. Kluckhohn hypothesizes that socially accepted witchcraft serves as a remedy for hostility and anxiety, maintaining a social equilibrium in Navajo culture. There have been many criticisms made on the functionalism during this century, and one of the significant criticisms is the over emphasis on social equilibrium. Kluckhohn's functionalist interpretation has its own limitations.

Want an easy-to-grow fruiting plant. The Navaho Blackberry Bush is low maintenance and produces bushels of juicy berries every summer, Navaho Thornless Blackberry is indeed thornless and carefree. In early spring, you'll see white flower heads forming that eventually mature into medium to large-sized berries during the mid-summer months. Evergreen foliage loads the plant all year long. You may even see shades of bronze or scarlet on the green leaves during late fall and winter as the temperatures decrease. With no thorns, you can pick your sweet berries at ease, The delicious berries are perfect for fresh eating right off the bush, preserving in jams or jellies, or used in baked goods such as pies or cobblers. They have a juicy and sweet flavor that can't be compared to store-bought blackberries. The plant produces many pounds of berries every year and fruit load will increase with every year grown. Rubus Navaho Blackberry plant is beloved by gardeners all over the county and can be planted in a variety of planting locations. Keep a blackberry orchard, grow as a stand-alone plant or in groups of 3, or even grow Navaho Blackberry in containers for small garden spaces or patio growing.

Navaho is an erect blackberry that is considered 1 of the best thorn-less varieties. Its smooth, thorn-less canes bear firm, medium-sized berries with an excellent flavor ideal for baking pies, preserving or enjoying fresh from the garden. Navaho grows as a self-supporting bush and requires no trellis.

Navaho is an erect blackberry that is considered one of the best thorn-less varieties. Its smooth, thorn-less canes bear firm, medium-sized berries with an excellent flavor ideal for baking pies, preserving or enjoying fresh from the garden. Navaho grows as a self-supporting bush and requires no trellis.

In 1849, the Corps of Topographical Engineers commissioned Lieutenant James H. Simpson to undertake the first survey of Navajo country in present-day New Mexico. Accompanying Simpson was a military force commanded by Colonel John M. Washington, sent to negotiate peace with the Navajo. A keen observer, Simpson kept a journal that provided valuable information on the party’s interactions with Indians and also about the land’s features, including important pueblo ruins at Chaco Canyon and Canyon de Chelly. His careful observations informed subsequent military expeditions, emigrant trains, the selection of Indian reservations, and the charting of a transcontinental railroad. Editor Frank McNitt discusses the expedition’s lasting importance to the development of the West, and his research is enriched by illustrations and maps by artists Richard and Edward Kern. Military historian Durwood Ball contributes a new foreword.

What are the Navaho today? How do they live together and with other races? What is their philosophy of life? Both the general reader and the student will look to this authoritative study for the answers to such questions. The authors review Navaho history from archaeological times to the present, and then present Navaho life today. They show the people’s problems in coping with their physical environment; their social life among their own people; their contacts with whites and other Indians and especially with the Government; their economy; their religious beliefs and practices; their language and the problems this raises in their education and their relationships to whites; and their explicit and implicit philosophy.This book presents not only a study of Navaho life, however: it is an impartial discussion of an interesting experiment in Government administration of a dependent people, a discussion which is significant for contemporary problems of a wider scope; colonial questions; the whole issue of the contact of different races and peoples. It will appeal to every one interested in the Indians, in the Southwest, in anthropology, in sociology, and to many general readers.This work forms the most thoroughgoing study ever made of the Navaho Indians, and perhaps of any Indian group. The book was written as a part of the Indian Education Research Project undertaken jointly by the Committee on Human Development of the University of Chicago and the United States Office of Indian Affairs. The cooperation of a psychiatrist and anthropologist both in the research for, and in the writing of, this study is noteworthy―as is the fusion of methods and points of view derived from medicine, psychology, and anthropology. Probably no anthropological study has ever been based upon so many years of field work by so many different persons.

In this in-depth exploration of the symbols found in Navaho legend and ritual, Gladys Reichard discusses the attitude of the tribe members toward their place in the universe, their obligation toward humankind and their gods, and their conception of the supernatural, as well as how the Navaho achieve a harmony within their world through symbolic ceremonial practice.Originally published in 1963.The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

First published in 1944, Clyde Kluckhohn's Navajo Witchcraft offers a comprehensive analysis of witchcraft tradition in Navajo culture. As the main research source, 93 informants were interviewed by Kluckhohn. Among the sample, 76 people were men, 71 individuals were over fifty years old. It is important to note that 38 individuals were ceremonial practitioners who are skilled navigators of their folk knowledge. Based on the data which has been collected since 1923, the first draft was written in 1938, and it was rewritten several times for content revision and data addition. Navajo witchcraft consists of various techniques of malevolent activity which include "Witchery," "Sorcery," "Wizardry," and "Frenzy Witchcraft." Each technique is employed accordingly to a practitioner's purpose. For example, the flesh of a corpse is used in "Witchery," or Witcheryway to put a curse on an individual. Kluckhohn utilizes a functionalist interpretation method to explain the social validity of Navajo witchcraft. Navajo culture is a scarcity culture because of the semi-arid environment and over-grazing by livestock, making life harder for Navajos. In such living conditions, personal insecurity, intra-group tension, and aggression towards others arise among the members of the society. Kluckhohn argues that witchcraft exists as a channel for an individual's socially suppressed frustrations. Witchcraft is a road to supernatural power and power is a central theme in Navajo world view, therefore, its existence is socially accepted. Kluckhohn hypothesizes that socially accepted witchcraft serves as a remedy for hostility and anxiety, maintaining a social equilibrium in Navajo culture. There have been many criticisms made on the functionalism during this century, and one of the significant criticisms is the over emphasis on social equilibrium. Kluckhohn's functionalist interpretation has its own limitations.

Witchcraft is defined by Clyde Kluckhohn (1905-60) as "the influencing of events by super-natural techniques that are socially disapproved," and his description and analysis of Navaho ideas and actions related to witchcraft illuminate the ways in which society deals with the ambition for power, the aggressiveness, and the anxiety of its members.

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In this in-depth exploration of the symbols found in Navaho legend and ritual, Gladys Reichard discusses the attitude of the tribe members toward their place in the universe, their obligation toward humankind and their gods, and their conception of the supernatural, as well as how the Navaho achieve a harmony within their world through symbolic ceremonial practice.

Elizabeth Hegemann, born in Cincinnati in 1897, was an accomplished photographer and a woman who enjoyed adventure. These qualities along with her marriage to an Indian trader and living most of her adult life in Southern California, Arizona, and New Mexico allowed her to leave a significant record of the Southwest's American Indians during the 1920s and 1930s.Hegemann's photographs document interaction between Anglos and Indians, ceremonial dances, trading post life, and archaeological monuments that have been altered by time. Her text recounts her travels around Navaho country, especially the northeastern portion of the Reservation. She comments on her meetings with John Galsworthy, Charles F. Lummis, William Randolph Hearst, and Will Rogers.

In this in-depth exploration of the symbols found in Navaho legend and ritual, Gladys Reichard discusses the attitude of the tribe members toward their place in the universe, their obligation toward humankind and their gods, and their conception of the supernatural, as well as how the Navaho achieve a harmony within their world through symbolic ceremonial practice.

What are the Navaho today? How do they live together and with other races? What is their philosophy of life? Both the general reader and the student will look to this authoritative study for the answers to such questions. The authors review Navaho history from archaeological times to the present, and then present Navaho life today. They show the people's problems in coping with their physical environment; their social life among their own people; their contacts with whites and other Indians and especially with the Government; their economy; their religious beliefs and practices; their language and the problems this raises in their education and their relationships to whites; and their explicit and implicit philosophy. This book presents not only a study of Navaho life, however: it is an impartial discussion of an interesting experiment in Government administration of a dependent people, a discussion which is significant for contemporary problems of a wider scope; colonial questions; the whole issue of the contact of different races and peoples. It will appeal to every one interested in the Indians, in the Southwest, in anthropology, in sociology, and to many general readers. This work forms the most thorough-going study ever made of the Navaho Indians, and perhaps of any Indian group. The book was written as a part of the Indian Education Research project undertaken jointly by the Committee on Human Development of the University of Chicago and the United States Office of Indian Affairs. The cooperation of a psychiatrist and anthropologist both in the research for, and in the writing of, this study is noteworthy--as is the fusion of methods and points of view derived from medicine, psychology, and anthropology. Probably no anthropological study has ever been based upon so many years of field work by so many different persons.

Navaho Legends is one of the earliest collections of Navajo oral traditions in English, and still the best. Originally published in 1897, Washington Matthews’s sensitive translation contains extensive versions of the Original Legend and two other tales. These richly detailed legends remain among the most complete sources of Navajo cultural, ritual, and ceremonial information.This edition is fully faithful to the original, containing Matthews’s introduction, extensive notes, interlinear prayer translations, musical notations, and index, plus a new note on orthography by Robert Young.

Witchcraft is defined by Clyde Kluckhohn (1905-60) as "the influencing of events by super-natural techniques that are socially disapproved," and his description and analysis of Navaho ideas and actions related to witchcraft illuminate the ways in which society deals with the ambition for power, the aggressiveness, and the anxiety of its members.

Elizabeth Hegemann, born in Cincinnati in 1897, was an accomplished photographer and a woman who enjoyed adventure. These qualities along with her marriage to an Indian trader and living most of her adult life in Southern California, Arizona, and New Mexico allowed her to leave a significant record of the Southwest's American Indians during the 1920s and 1930s.Hegemann's photographs document interaction between Anglos and Indians, ceremonial dances, trading post life, and archaeological monuments that have been altered by time. Her text recounts her travels around Navaho country, especially the northeastern portion of the Reservation. She comments on her meetings with John Galsworthy, Charles F. Lummis, William Randolph Hearst, and Will Rogers.

Navaho Indians probably adopted the art of weaving from captive Pueblo women in the early eighteenth century. They soon outstripped their teachers in the skill and quality of their work and today Navaho blankets, rugs and other items are known all over the world.In this profoundly illustrated, first in-depth study of the technical aspects of Navaho weaving, the author summarizes the long career of the loom and its prototypes in the prehistoric Southwest, describes and illustrates in detail the various weaves used by the Navaho and analyzes the manufacture of their native dyes. Supplemented with over 230 illustrations, including more than 100 excellent photographs of authentically dated blankets, this rich history offers superb pictorial documentation and exhaustive coverage of one of our finest native crafts.

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Based on extensive research in Spain, Mexico, Texas, New Mexico, and California, Apache, Navaho, and Spaniard tells of the Spanish advance in the seventeenth century into northern Mexico and the Southwest, and of the American Indian response. Focusing on the Apache, Navaho, and neighboring nations, Jack Forbes reveals how long-standing, mutually beneficial relationships existing between the indigenous communities were upset by Spanish exploitation and slave-raiding, causing rebellions and widespread armed resistance that blunted the growth of the Spanish Empire.