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Foragers and Farmers of the Northern Kayenta Region presents the results of a major archaeological excavation project on Navajo tribal land in the Four Corners area and integrates this new information with existing knowledge of the archaeology of the northern Kayenta region. The excavation of thirty-three sites provides a cross section of prehistory from which Navajo Nation archaeologists retrieved a wealth of information about subsistence, settlement, architecture, and other aspects of past lifeways. The project’s most important contributions involve the Basketmaker and Archaic periods, and include a large number of radiocarbon dates on high-quality samples. Dating back to the early Archaic period (ca. 7000 BC) and ranging forward through the Basketmaker components to the Puebloan period, this volume is a powerful record of ancient peoples and their cultures. Detailed supplementary data will be available on the University of Utah Press Web site upon publication of this summary volume.

For almost fifty years, coal dominated the Navajo economy. But in 2019 one of the Navajo Nation's largest coal plants closed. This comprehensive new work offers a deep dive into the complex inner workings of energy shift in the Navajo Nation. Geographer Andrew Curley, a member of the Navajo Nation, examines the history of coal development within the Navajo Nation, including why some Diné supported coal and the consequences of doing so. He explains the Navajo Nation's strategic choices to use the coal industry to support its sovereignty as a path forward in the face of ongoing colonialism. Carbon Sovereignty demonstrates the mechanism of capitalism through colonialism and the construction of resource sovereignty, in both the Navajo Nation's embrace and its rejection of a coal economy. For the people of the Navajo Nation, energy sovereignty is dire and personal. Thanks to on-the-ground interviews with Diné coal workers, environmental activists, and politicians, Curley documents the real consequences of change as they happened. While some Navajo actors have doubled down for coal, others have moved toward transition. Curley argues that political struggles ultimately shape how we should understand coal, capitalism, and climate change. The rise and fall of coal magnify the nuance and complexity of change. Historical and contemporary issues intermingle in everyday life with lasting consequences.

Many know that the removal and relocation of Indigenous peoples from traditional lands is a part of the United States' colonial past, but few know that-in an expansive corner of northeastern Arizona-the saga continues. The 1974 Settlement Act officially divided a reservation established almost a century earlier between the Diné (Navajo) and the Hopi, and legally granted the contested land to the Hopi. To date, the U.S. government has relocated between 12,000 and 14,000 Diné from Hopi Partitioned Lands, and the Diné-both there and elsewhere-continue to live with the legacy of this relocation.Bitter Waterpresents the narratives of four Diné women who have resisted removal but who have watched as their communities and lifeways have changed dramatically. The book, based on 25 hours of filmed personal testimony, features the women's candid discussions of their efforts to carry on a traditional way of life in a contemporary world that includes relocation and partitioned lands; encroaching Western values and culture; and devastating mineral extraction and development in the Black Mesa region of Arizona. Though their accounts are framed by insightful writings by both Benally and Diné historian Jennifer Nez Denetdale, Benally lets the stories of the four women elders speak for themselves.Scholars, media, and other outsiders have all told their versions of this story, but this is the first book that centers on the stories of women who have lived it-in their own words in Navajo as well as the English translation. The result is a living history of a contested cultural landscape and the unique worldview of women determined to maintain their traditions and lifeways, which are so intimately connected to the land. This book is more than a collection of stories, poetry, and prose. It is a chronicle of resistance as spoken from the hearts of those who have lived it.

Dreaming of Sheep in Navajo Country offers a fresh interpretation of the history of Navajo (Din ) pastoralism. The dramatic reduction of livestock on the Navajo Reservation in the 1930s -- when hundreds of thousands of sheep, goats, and horses were killed -- was an ambitious attempt by the federal government to eliminate overgrazing on an arid landscape and to better the lives of the people who lived there. Instead, the policy was a disaster, resulting in the loss of livelihood for Navajos -- especially women, the primary owners and tenders of the animals -- without significant improvement of the grazing lands. Livestock on the reservation increased exponentially after the late 1860s as more and more people and animals, hemmed in on all sides by Anglo and Hispanic ranchers, tried to feed themselves on an increasingly barren landscape. At the beginning of the twentieth century, grazing lands were showing signs of distress. As soil conditions worsened, weeds unpalatable for livestock pushed out nutritious native grasses, until by the 1930s federal officials believed conditions had reached a critical point. Well-intentioned New Dealers made serious errors in anticipating the human and environmental consequences of removing or killing tens of thousands of animals. Environmental historian Marsha Weisiger examines the factors that led to the poor condition of the range and explains how the Bureau of Indian Affairs, the Navajos, and climate change contributed to it. Using archival sources and oral accounts, she describes the importance of land and stock animals in Navajo culture. By positioning women at the center of the story, she demonstrates the place they hold as significant actors in Native American and environmental history. Dreaming of Sheep in Navajo Country is a compelling and important story that looks at the people and conditions that contributed to a botched policy whose legacy is still felt by the Navajos and their lands today.

This anthology of essays offers perspectives of the Navajo homeland, nihikéyah , highlighting Diné examinations and understandings of the land. While various books have investigated Native American reservations and homelands, this book is from Diné individuals' experiences, observations, and examinations. Poets, writers, and scholars frame their thoughts on four key questions: What are the thoughts/perspectives on nihikéyah/Navajo homeland? What challenges does nihikéyah face in the coming generations, and what should all peoples know about nihikéyah? And how can nihikéyah build a strong and positive Navajo Nation for the rest of this century and beyond? The authors come from a variety of backgrounds and use multiple approaches to discuss Diné history in the U.S. Southwest, as well as forward-looking examinations of the Navajo Nation. Together, the essays shed new light on Diné homeland and the challenges to the Navajo homeland and its peoples. Contributors Mario Atencio Shawn Attakai Wendy Shelly Greyeyes Rex Lee Jim Manny Loley Jonathan Perry Jake Skeets Jennifer Jackson Wheeler

Rebecca Valette's Clitso Dedman, Navajo Carver is the first biography of artist Clitso Dedman (1876-1953), one of the most important but overlooked Diné (Navajo) artists of his generation. Dedman was born to a traditional Navajo family in Chinle, Arizona, and herded sheep as a child. He was educated in the late 1880s and early 1890s at the Fort Defiance Indian School, then at the Teller Institute in Grand Junction, Colorado. After graduation Dedman moved to Gallup, New Mexico, where he worked in the machine shop of the Atchison, Topeka, and Santa Fe Railway before opening his first of three Navajo trading posts in Rough Rock, Arizona. After tragedy struck his life in 1915, he moved back to Chinle and abruptly changed careers to become a blacksmith and builder. At age sixty, suffering from arthritis, Dedman turned his creative talent to wood carving, thus initiating a new Navajo art form. Although the neighboring Hopis had been carving Kachina dolls for generations, the Navajos traditionally avoided any permanent reproduction of their Holy People, and even of human figures. Dedman was the first to ignore this proscription, and for the rest of his life he focused on creating wooden sculptures of the various participants in the Yeibichai dance, which closed the Navajo Nightway ceremony. These secular carvings were immediately purchased and sold to tourists by regional Indian traders. Today Dedman's distinctive and highly regarded work can be found in private collections, galleries, and museums, such as the Navajo Nation Museum at Window Rock, the California Academy of Sciences in San Francisco, and the Arizona State Museum in Tucson. Clitso Dedman, Navajo Carver , with its extensive illustrations, is the story of a remarkable and underrecognized figure of twentieth-century Navajo artistic creation and innovation.

Purpose: This study examined whether the Predictive Early Assessment of Reading and Language (PEARL), a dynamic assessment of narratives that measures language comprehension and production, accurately classifies Navajo preschoolers with typically developing (TD) language or with language impairment (LI). Method: Ninety 4- and 5-year-old Navajo preschoolers were identified as having LI or are TD (n = 45 each) via a 5-measure battery: parent report, teacher report, English narrative, independent educational plan, and the Clinical Evaluation of Language Fundamental Preschool--Second Edition (Wiig, Secord, & Semel, 2004). Children completed a PEARL pretest, a narrative mediation phase providing principles of narrative structure, and a PEARL posttest. A modifiability score reflected responsiveness to mediation. Results: The PEARL pretest and posttest each distinguished children with LI versus TD children with 89% accuracy; modifiability scores identified children with 100% accuracy. The PEARL story grammar subtest at pretest and posttest best distinguished LI versus TD. A revised cutoff score on the PEARL pretest decreased the diagnosis of TD children as having LI; the standard PEARL posttest cutoff was retained. Conclusion: The PEARL is a promising assessment for accurately differentiating Navajo preschool children with LI from those with TD language, particularly with a revised pretest cutoff score.

In 2014, the Navajo Nation Healthy Diné Nation Act (HDNA) was passed, combining a 2% tax on foods of 'minimal-to-no-nutritional value' and waiver of 5% sales tax on healthy foods, the first-ever such tax in the U.S. and globally among a sovereign tribal nation. The aim of this study was to measure changes in pricing and food availability in stores on the Navajo Nation following the implementation of the HDNA. Store observations were conducted in 2013 and 2019 using the Nutrition Environment Measurement Survey-Stores (NEMS-S) adapted for the Navajo Nation. Observations included store location, type, whether healthy foods or HDNA were promoted, and availability and pricing of fresh fruits and vegetables, canned items, beverages, water, snacks and traditional foods. Differences between 2013 and 2019 and by store type and location were tested. The matched sample included 71 stores (51 in the Navajo Nation and 20 in border towns). In 2019, fresh produce was available in the majority of Navajo stores, with 71% selling at least 3 types of fruit and 65% selling at least 3 types of vegetables. Compared with border town convenience stores, Navajo convenience stores had greater availability of fresh vegetables and comparable availability of fresh fruit in 2019. The average cost per item of fresh fruit decreased by 13% in Navajo stores (from$0.88 to $ 0.76) and increased in border stores (from$0.63 to $ 0.73), resulting in comparable prices in Navajo and border stores in 2019. While more Navajo stores offered mutton, blue corn and wild plants in 2019 compared to 2013, these changes were not statistically significant. The findings suggest modest improvements in the Navajo store environment and high availability of fruits and vegetables. Navajo stores play an important role in the local food system and provide access to local, healthy foods for individuals living in this rural, tribal community.

In 2014, the Navajo Nation Healthy Diné Nation Act (HDNA) was passed, combining a 2% tax on foods of 'minimal-to-no-nutritional value' and waiver of 5% sales tax on healthy foods, the first-ever such tax in the U.S. and globally among a sovereign tribal nation. The aim of this study was to measure changes in pricing and food availability in stores on the Navajo Nation following the implementation of the HDNA. Store observations were conducted in 2013 and 2019 using the Nutrition Environment Measurement Survey-Stores (NEMS-S) adapted for the Navajo Nation. Observations included store location, type, whether healthy foods or HDNA were promoted, and availability and pricing of fresh fruits and vegetables, canned items, beverages, water, snacks and traditional foods. Differences between 2013 and 2019 and by store type and location were tested. The matched sample included 71 stores (51 in the Navajo Nation and 20 in border towns). In 2019, fresh produce was available in the majority of Navajo stores, with 71% selling at least 3 types of fruit and 65% selling at least 3 types of vegetables. Compared with border town convenience stores, Navajo convenience stores had greater availability of fresh vegetables and comparable availability of fresh fruit in 2019. The average cost per item of fresh fruit decreased by 13% in Navajo stores (from$0.88 to $ 0.76) and increased in border stores (from$0.63 to $ 0.73), resulting in comparable prices in Navajo and border stores in 2019. While more Navajo stores offered mutton, blue corn and wild plants in 2019 compared to 2013, these changes were not statistically significant. The findings suggest modest improvements in the Navajo store environment and high availability of fruits and vegetables. Navajo stores play an important role in the local food system and provide access to local, healthy foods for individuals living in this rural, tribal community.