|Regions with significant populations|
| United States
( Navajo Nation, Arizona,
New Mexico, Utah)
|Navajo, Plains Indian Sign Language (Navajo Sign Language), English|
|Navajo Traditional, Christianity (mainly Catholicism and Mormonism), Native American Church|
|Related ethnic groups|
|Apachean (Southern Athabascan) peoples, (Northern Athabascan) peoples|
The Navajo (British English: Navaho, Navajo: Diné or Naabeehó) are a Native American people of the Southwestern United States. After the Cherokee, they are the second-largest federally recognized tribe in the United States, with 300,460 enrolled tribal members as of 2015[update]. The Navajo Nation constitutes an independent governmental body that manages the Navajo reservation in the Four Corners area, including over 27,000 square miles of land in Arizona, Utah, and New Mexico. The Navajo language is spoken throughout the region, with most Navajos speaking English, as well.
The states with the largest Navajo populations are Arizona (140,263) and New Mexico (108,306). Over three-quarters of the Navajo population reside in these two states.
- 1 History
- 2 Culture
- 3 Visual arts
- 4 In the media
- 5 Notable people with Navajo ancestry
- 6 See also
- 7 Notes
- 8 References
- 9 Further reading
- 10 External links
The Navajos are speakers of a Na-Dené Southern Athabaskan language known within the language as Diné bizaad (lit. 'People's language'). The language comprises two geographic, mutually intelligible dialects. It is closely related to the Apache language; the Navajos and Apaches are believed to have migrated from northwestern Canada and eastern Alaska, where the majority of Athabaskan speakers reside. Speakers of various other Athabaskan languages located in Canada may still comprehend the Navajo language despite the geographic and linguistic deviation of the languages. Additionally, some Navajos speak Navajo Sign Language, which is either a dialect or daughter of Plains Sign Talk, as well as some being speakers of Plains Sign Talk itself.
Archaeological and historical evidence suggests the Athabaskan ancestors of the Navajos and Apaches entered the Southwest around 1400 CE. The Navajo oral tradition is said to retain references of this migration.
Until contact with Pueblos and the Spanish, the Navajos were largely hunters and gatherers. The tribe adopted crop-farming techniques from the Pueblo peoples, growing mainly corn, beans, and squash. When the Spanish arrived, the Navajos began herding sheep and goats as a main source of trade and food, with meat becoming an essential component of the Navajo diet. Sheep also became a form of currency and status symbols among the Navajos based on the overall quantity of herds a family maintained. In addition, the practice of spinning and weaving wool into blankets and clothing became common and eventually developed into a form of highly valued artistic expression.
Oral history also indicates a long relationship with Pueblo people and a willingness to adapt Puebloan ideas and linguistic variance into their culture, as well as long-established trading practices between the groups. Spanish records from the mid-16th century speak of the Pueblos exchanging maize and woven cotton goods for bison meat, hides, and stone from Athabaskans traveling to the pueblos or living in the vicinity of them. In the 18th century, the Spanish reported the Navajos' maintaining large herds of livestock and cultivating large crop areas.
Western historians believe that the Spanish before 1600 referred to the Navajo as Apaches`(from the Zuni word for enemy) or Quechos :2–4 Fray Geronimo de Zarate-Salmeron who was in Jemez in 1622 referred to Apachu de Nabajo in the 1620s to refer to the people in the Chama Valley region east of the San Juan River and northwest of present-day Santa Fe, New Mexico. "Navahu" comes from the Tewa, meaning large area of cultivated lands.:7–8 By the 1640s, the Spanish began using the term "Navajo" to refer to the Diné. During the 1670s, the Spanish wrote that the Diné lived in a region known as Dinétah, about 60 miles (100 km) west of the Rio Chama valley region. In the 1770s, the Spanish sent military expeditions against the Navajos in the Mount Taylor and Chuska Mountain regions of New Mexico.:43–50 The Spanish, Navajo and Hopi continued to trade with each other and formed a loose alliance to fight Apache and Commanche bands for the next 20 years. During this time there were relatively minor raids by Navajo bands and Spanish citizens against each other.
In 1800 Governor Chacon led 500 men in an expedition to Tunicha Mountains against the Navajos. 20 Navajo Chiefs asked for peace. In 1804 and 1805 there were major expeditions by Navajos and Spanish against each other's settlements. In May 1805 another peace was established. Similar patters of peace making, raiding and trading between Navajo, Spanish, Apaches, Comanches and Hopi continued until the arrival of the Americans in 1846.
Territory of New Mexico 1846-1863
The Navajos came into contact with the United States Army in 1846, when General Stephen W. Kearny invaded Santa Fe with 1,600 men during the Mexican–American War. On November 21, 1846, following an invitation from a small party of American soldiers under the command of Captain John Reid, who journeyed deep into Navajo country and contacted him, Narbona and other Navajos negotiated a treaty of peace with Colonel Alexander Doniphan at Bear Springs, Ojo del Oso (later the site of Fort Wingate). This agreement was not honored by some Navajo and also by some New Mexicans. Navajos stole New Mexican livestock and New Mexicans took women, children and livestock from the Navajo.
In 1849, the military governor of New Mexico, Colonel John MacRae Washington—accompanied by John S. Calhoun, an Indian agent—led a force of 400 soldiers into Navajo country, penetrating Canyon de Chelly, and signed a treaty with two Navajo leaders Mariano Martinez as Head Chief and Chapitone as Second Chief. The treaty acknowledged the transfer of jurisdiction from the United Mexican States to the United States. The treaty allowed forts and trading posts to be built on Navajo land. The United States, on its part, promised "such donations [and] such other liberal and humane measures, as [it] may deem meet and proper." While en route to this treaty signing, Narbona, a prominent Navajo peace leader, was killed, resulting in hostility between the treaty parties.
During the next 10 years, the U.S. established forts on traditional Navajo territory. Military records cite this development as a precautionary measure to protect citizens and the Navajos from each other. However, Spanish/Mexican-Navajo pattern of raids and expeditions continued. Over 400 New Mexican militia conducted a campaign against the Navajo, against the wishes of the Territorial Governor, in 1860-61. They killed Navajos, captured women and children for slaves and destroyed crops and dwellings. The Navajo call this period Naahondzood, "the fearing time."
In 1861, Brigadier-General James H. Carleton, Commander of the Federal District of New Mexico, initiated a series of military actions against the Navajos and Apaches. Colonel Kit Carson was at the new Fort Wingate with Army troops and volunteer New Mexico militia. Carleton ordered Carson to kill Mescalero Apache men and destroy any Mewscalero property he could find. Carleton believed these harsh tactics would bring any Indian Tribe under control The Mescalero surrendered and were sent to the new reservation called Bosque Redondo. In the summer of 1863, Carleton ordered Carson to use the same tactics on the Navajo. Carson and his force swept through Navajo land, killing Navajos and destroying crops and dwellings, fouling wells, and capturing livestock. Facing starvation and death, Navajo groups came to Fort Defiance. On July 20, 1863, the first of many groups started off to join the Mescalero at Bosque Redondo. Other groups continue to come in though 1864.
However, not all Navajos came in or were found. Some lived near the San Juan River, some beyond the Hopi villages and others lived with Apache bands.
The Long Walk
Beginning in the spring of 1864, around 9,000 Navajo men, women, and children were forced to embark on a trek of over 300 miles (480 km) to Fort Sumner, New Mexico for internment at Bosque Redondo. The internment at Bosque Redondo was a failure for many reasons as the government failed to provide an adequate supply of water, wood, provisions, and livestock for 4,000–5,000 people. Large-scale crop failure and disease were also endemic during this time, as well as raids by other tribes and civilians. In addition, a small group of Mescalero Apaches, long enemies of the Navajos, had been relocated to the area, resulting in conflicts. In 1868, a treaty was negotiated between Navajo leaders and the federal government allowing the surviving Navajos to return to a reservation on a portion of their former homeland. The Navajos were not provided with much protection; other enemies of the Navajos would swoop in and take Navajo women and children back to their camps and force them to work as slaves. While at Bosque Redondo, the government did not provide the Navajos with food or shelter, and some Navajos froze during the winter because of poor shelters that they had to make on their own.
The United States military continued to maintain forts on the Navajo reservation in the years following the Long Walk. Between 1873 and 1895, the military employed Navajos as “Indian Scouts” at Fort Wingate to assist their regular units. During this period, Chief Manuelito founded the Navajo Tribal Police, which operated between 1872 and 1875 as an anti-raid task force working to maintain the peaceful terms of the 1868 Navajo treaty.
By treaty, the Navajos were allowed to leave the reservation for trade with permission from the military or local Indian agent. Eventually, the arrangement led to a gradual end in Navajo raids as the tribe was able to increase the size of livestock and crops. In addition, the tribe was able to increase the size of the Navajo reservation from 3.5 million acres (14,000 km2 (5,400 sq mi)) to the 16 million acres (65,000 km2 (25,000 sq mi)) as it stands today; however, economic conflicts with non-Navajos continued for many years as civilians and companies exploited resources assigned to the Navajos. The US government made leases for livestock grazing, took land for railroad development, and permitted mining on Navajo land without consultation with the tribe.
In 1883, Lt. Parker, accompanied by 10 enlisted men and two scouts, went up the San Juan River to separate Navajos and citizens who had encroached on Navajo land. In the same year, Lt. Lockett, with the aid of 42 enlisted soldiers, was joined by Lt. Holomon at Navajo Springs. Evidently, citizens of the surnames Houck and/or Owens had murdered a Navajo chief's son, and 100 armed Navajos were looking for them.
In 1887, citizens Palmer, Lockhart, and King fabricated a charge of horse stealing and randomly attacked a home on the reservation. Two Navajo men and all three whites died, but a woman and a child survived. Capt. Kerr (with two Navajo scouts) examined the ground and then met with several hundred Navajos at Houcks Tank. Rancher Bennett, whose horse was allegedly stolen, pointed out to Kerr that his horses were stolen by the three whites to catch a horse thief. In the same year, Lt. Scott went to the San Juan River with two scouts and 21 enlisted men. The Navajos believed Lt. Scott was there to drive off the whites who had settled on the reservation and had fenced off the river from the Navajos. Scott found evidence of many non-Navajo ranches. Only three were active, and the owners wanted payment for their improvements before leaving. Scott ejected them.
In 1890, a local rancher refused to pay the Navajos a fine of livestock. The Navajos tried to collect it, and whites in southern Colorado and Utah claimed that 9,000 of the Navajos were on a warpath. A small military detachment out of Fort Wingate restored white citizens to order.
In 1913, an Indian agent ordered a Navajo and his three wives to come in, and then arrested them for having a plural marriage. A small group of Navajos used force to free the women and retreated to Beautiful Mountain with 30 or 40 sympathizers. They refused to surrender to the agent, and local law enforcement and military refused the agent's request for an armed engagement. General Scott arrived, and with the help of Henry Chee Dodge, defused the situation.
Boarding schools and education
During the time on the reservation, the Navajo tribe was forced to acclimate to white society. Navajo children were sent to boarding schools within the reservation and off the reservation. The first Bureau of Indian Affairs (BIA) school opened at Fort Defiance in 1870 and led the way for eight others to be established. Many older Navajos were against this education and would hide their children to keep them from being taken. Many children, on the other hand, wanted to attend these schools and would go willingly with the Siláo.
Once the children arrived at the boarding school, their lifestyles changed dramatically. European Americans taught the classes under an English-only curriculum and punished any student caught speaking Navajo. The children were under militaristic discipline, run by the Siláo. Through multiple interviews, the interviewees recalled being captured and disciplined by the Siláo if they tried to run away. Other conditions included inadequate food, overcrowding, manual labor in kitchens, fields, and boiler rooms, and military-style uniforms and haircuts.
Change did not occur in these boarding schools until the Meriam Report was published in 1929 by the Secretary of Interior, Hubert Work. This report discussed Indian boarding schools as being inadequate in terms of diet, medical services, dormitory overcrowding, undereducated teachers, restrictive discipline, and manual labor by the students to keep the school running. This report was the precursor to education reforms initiated under President Franklin D. Roosevelt, under which two new schools were built on the Navajo reservation. Rough Rock Day School was run in the same militaristic style as Fort Defiance and did not implement the educational reforms. The Evangelical Missionary School was opened next to Rough Rock Day School. Navajo accounts of this school portray it as a family-like atmosphere with home-cooked meals, new or gently used clothing, humane treatment, and a Navajo-based curriculum. Educators found the Evangelical Missionary School curriculum to be much more beneficial to the Navajo children.
In 1937, Mary Cabot Wheelright and Hastiin Klah, an esteemed and influential Navajo singer, or medicine man, founded the Wheelwright Museum of the American Indian in Santa Fe. It is a repository for sound recordings, manuscripts, paintings, and sandpainting tapestries of the Navajos. It also featured exhibits to express the beauty, dignity, and logic of Navajo religion. When Klah met Cabot in 1921, he had witnessed decades of efforts by the US government and missionaries to assimilate the Navajos into mainstream society. Children were sent away to Indian boarding schools, where they were forced to learn English and practice Christianity. They were prohibited from using their own languages and religion. The museum was founded to preserve the religion and traditions of the Navajos, which Klah was sure would soon be lost forever.
Livestock Reduction 1930s-1950s
The Navajo Livestock Reduction was imposed upon the Navajo Nation by the federal government starting in the 1933. Under various forms it continued into the 1950s, The government decided that the land of the Navajo Nation could only support a fixed number of sheep, goats, cattle, and horses. The Federal government believed the land erosion was worsening and the only solution was to reduce the livestock. In 1933, John Collier was appointed commissioner of the BIA.
The capacity was set in "sheep units". The Navajo grazed 1,100,000 mature sheep units in 1930. These sheep provided half the cash income for the individual Navajo. Collier's solution was to first launch a voluntary program which turned into a mandatory in 1935. These programs may have paid for part of the value of each animal, but it did nothing to address the loss of future yearly income. In the matrilineal and matrilocal world of the Navajo, women were especially hurt, as many lost their only source of income.
The Navajo did not understand why their centuries old practices of raising livestock should change. They were united in opposition but they were unable to stop it. Historian Brian Dippie notes that the Indian Rights Association denounced Collier as a 'dictator' and accused him of a "near reign of terror" on the Navajo reservation. Dippie adds that, "He became an object of 'burning hatred' among the very people whose problems so preoccupied him." The long-term result was strong Navajo opposition to Collier's Indian New Deal.
World War II
Many Navajo young people moved to work in urban factories in World War II. Many Navajo men volunteered for military service in keeping with their warrior culture, where they served in integrated units. The War Department in 1940 rejected a proposal by the BIA that segregated units be created for the Indians. They gained firsthand experience with how they could assimilate into the modern world and many did not return to the overcrowded reservation with few jobs.
In the 1940s, large quantities of uranium were discovered in Navajo land. From then into the early 21st century, the U.S. allowed mining without sufficient environmental protection for workers, waterways, and land. The Navajos have claimed high rates of death and illness from lung disease and cancer resulting from environmental contamination. Since the 1970s, legislation has helped to regulate the industry and reduce the toll, but the government has not yet offered holistic and comprehensive compensation.
|This section needs expansion. You can help by adding to it. (August 2016)|
The name “Navajo” comes from the late 18th century via the Spanish (Apaches de) Navajó "(Apaches of) Navajó", which was derived from the Tewa navahū "fields adjoining a ravine". The Navajos call themselves Diné.
Like other Apacheans, the Navajos were semi-nomadic from the 16th through the 20th centuries. Their extended kinship groups had seasonal dwelling areas to accommodate livestock, agriculture, and gathering practices. As part of their traditional economy, Navajo groups may have formed trading or raiding parties, traveling relatively long distances.
There is a system of clans which defines relationships between individuals and families. The clan system is exogamous: people can only marry (and date) partners outside their own clans, which for this purpose include the clans of their four grandparents. While clans are associated with a geographical area, the area is not for the exclusive use of any one clan. Members of a clan may live hundreds of miles apart but still have a clan bond.:xix-xxi
Historically, the structure of the Navajo society is largely a matrilineal system, in which the family of the women owned livestock, dwellings, planting areas and livestock grazing areas. Once married, a Navajo man would move to live with his bride in her dwelling and near her mother's family. Daughters (or, if necessary, other female relatives) were traditionally the ones who received the generational property inheritance. Children are "born to" and belong to the mother's clan, and are "born for" the father's clan. The mother's eldest brother has a strong role in her children's lives. As adults, men represent their mother's clan in tribal politics.
A hogan, the traditional Navajo home, is built as a shelter for either a man or for a woman. Since they live in the arid Four Corners area, the houses are made of dried mud. Male hogans are square or conical with a distinct rectangular entrance, while a female hogan is an eight-sided house. Both are made of wood and covered in mud, with the door always facing east to welcome the sun each morning. The Navajos construct hogans out of poles and brush covered with earth. Navajos also have several types of hogans for lodging and ceremonial use. Ceremonies, such as healing ceremonies or the kinaaldá, take place inside a hogan. According to Kehoe, this style of housing is distinctive to the Navajos. She writes, "even today, a solidly constructed, log-walled Hogan is preferred by many Navajo families." Most Navajo members today live in apartments and houses in urban areas.
Those who practice the Navajo religion regard the hogan as sacred. The religious song "The Blessingway" (hózhǫ́ǫ́jí) describes the first hogan as being built by Coyote with help from Beavers to be a house for First Man, First Woman, and Talking God. The Beaver People gave Coyote logs and instructions on how to build the first hogan. Navajos made their hogans in the traditional fashion until the 1900s, when they started to make them in hexagonal and octagonal shapes. Hogans continue to be used as dwellings, especially by older Navajos, although they tend to be made with modern construction materials and techniques. Some are maintained specifically for ceremonial purposes.
Spiritual and religious beliefs
Navajo spiritual practice is about restoring balance and harmony to a person's life to produce health and is based on the ideas of Hózhóójí. The Diné believed in two classes of people: Earth People and Holy People. The Navajo people believe they passed through three worlds before arriving in this world, the Fourth World or the Glittering World. As Earth People, the Diné must do everything within their power to maintain the balance between Mother Earth and man. The Diné also had the expectation of keeping a positive relationship between them and the Diyin Diné. In the Diné Bahane' (Navajo beliefs about creation), the First, or Dark World is where the four Diyin Diné lived and where First Woman and First Man came into existence. Because the world was so dark, life could not thrive there and they had to move on. The Second, or Blue World, was inhabited by a few of the mammals Earth People know today as well as the Swallow Chief, or Táshchózhii. The First World beings had offended him and were asked to leave. From there, they headed south and arrived in the Third World, or Yellow World. The four sacred mountains were found here, but due to a great flood, First Woman, First Man, and the Holy People were forced to find another world to live in. This time, when they arrived, they stayed in the Fourth World. In the Glittering World, true death came into existence, as well as the creations of the seasons, the moon, stars, and the sun.
The Holy People, or Diyin Diné, had instructed the Earth People to view the four sacred mountains as the boundaries of the homeland (Dinétah) they should never leave: Blanca Peak (Sisnaajiní — Dawn or White Shell Mountain) in Colorado; Mount Taylor (Tsoodził — Blue Bead or Turquoise Mountain) in New Mexico; the San Francisco Peaks (Dookʼoʼoosłííd — Abalone Shell Mountain) in Arizona; and Hesperus Mountain (Dibé Nitsaa — Big Mountain Sheep) in Colorado. Times of day, as well as colors, are used to represent the four sacred mountains. Throughout religions, the importance of a specific number is emphasized and in the Navajo religion, the number four appears to be sacred to their practices. For example, there were four original clans of Diné, four colors and times of day, four Diyin Diné, and for the most part, four songs sung for a ritual.
Navajo have many different ceremonies. For the most part, their ceremonies are to prevent or cure diseases. Corn pollen is used as a blessing and as an offering during prayer. One half of major Navajo song ceremonial complex is the Blessing Way (Hózhǫ́ǫ́jí) and other half is the Enemy Way (Anaʼí Ndááʼ). The Blessing Way ceremonies are based on establishing "peace, harmony, and good things exclusively" within the Dine. The Enemy Way, or Evil Way ceremonies are concerned with counteracting influences that come from outside the Dine. Spiritual healing ceremonies are rooted in Navajo traditional stories. One of them, the Night Chant ceremony, is conducted over several days and involves up to 24 dancers. The ceremony requires the dancers to wear buckskin masks, as do many of the other Navajo ceremonies, and they all represent specific gods. The purpose of the Night Chant is to purify the patients and heal them through prayers to the spirit-beings. Each day of the ceremony entails the performance of certain rites and the creation of detailed sand paintings. One of the songs describes the home of the thunderbirds:
- In Tsegihi [White House],
- In the house made of the dawn,
- In the house made of the evening light
The ceremonial leader proceeds by asking the Holy People to be present in the beginning of the ceremony, then identifying the patient with the power of the spirit-being, and describing the patient's transformation to renewed health with lines such as, "Happily I recover."
Ceremonies are used to correct curses that cause of some illnesses or misfortunes. People may complain of witches who do harm to the minds, bodies, and families of innocent people., though these matters are rarely discussed in detail with those outside of the community.
Silversmithing is an important art form among Navajos. Atsidi Sani (c. 1830–c. 1918) is considered to be the first Navajo silversmith. He learned silversmithing from a Mexican man called Nakai Tsosi ("Thin Mexican") around 1878 and began teaching other Navajos how to work with silver. By 1880, Navajo silversmiths were creating handmade jewelry including bracelets, tobacco flasks, necklaces and bracers. Later, they added silver earrings, buckles, bolos, hair ornaments, pins and squash blossom necklaces for tribal use, and to sell to tourists as a way to supplement their income.
The Navajos' hallmark jewelry piece called the "squash blossom" necklace first appeared in the 1880s. The term "squash blossom" was apparently attached to the name of the Navajo necklace at an early date, although its bud-shaped beads are thought to derive from Spanish-Mexican pomegranate designs. The Navajo silversmiths also borrowed the "naja" (najahe in Navajo) symbol to shape the silver pendant that hangs from the "squash blossom" necklace.
Turquoise has been part of jewelry for centuries, but Navajo artists did not use inlay techniques to insert turquoise into silver designs until the late 19th century.
Navajos came to the southwest with their own weaving traditions; however, they learned to weave cotton on upright looms from Pueblo peoples. The first Spaniards to visit the region wrote about seeing Navajo blankets. By the 18th century the Navajos had begun to import Bayeta red yarn to supplement local black, grey, and white wool, as well as wool dyed with indigo. Using an upright loom, the Navajos made extremely fine utilitarian blankets that were collected by Ute and Plains Indians. These Chief's Blankets, so called because only chiefs or very wealthy individuals could afford them, were characterized by horizontal stripes and minimal patterning in red. First Phase Chief's Blankets have only horizontal stripes, Second Phase feature red rectangular designs, and Third Phase feature red diamonds and partial diamond patterns.
The completion of the railroads dramatically changed Navajo weaving. Cheap blankets were imported, so Navajo weavers shifted their focus to weaving rugs for an increasingly non-Native audience. Rail service also brought in Germantown wool from Philadelphia, commercially dyed wool which greatly expanded the weavers' color palettes.
Some early European-American settlers moved in and set up trading posts, often buying Navajo rugs by the pound and selling them back east by the bale. The traders encouraged the locals to weave blankets and rugs into distinct styles. These included "Two Gray Hills" (predominantly black and white, with traditional patterns); Teec Nos Pos (colorful, with very extensive patterns); "Ganado" (founded by Don Lorenzo Hubbell), red-dominated patterns with black and white; "Crystal" (founded by J. B. Moore); oriental and Persian styles (almost always with natural dyes); "Wide Ruins", "Chinlee", banded geometric patterns; "Klagetoh", diamond-type patterns; "Red Mesa" and bold diamond patterns. Many of these patterns exhibit a fourfold symmetry, which is thought to embody traditional ideas about harmony or hózhǫ́.
In the media
In 2000 the documentary The Return of Navajo Boy was shown at the Sundance Film Festival. It was written in response to an earlier film, The Navajo Boy which was somewhat exploitative of those Navajos involved. The Return of Navajo Boy allowed the Navajo to be more involved in the depictions of themselves.
In the final episode of the third season of the FX reality TV show 30 Days, the show's producer Morgan Spurlock spends thirty days living with a Navajo family on their reservation in New Mexico. The July 2008 show called "Life on an Indian Reservation", depicts the dire conditions that many Native Americans experience living on reservations in the United States.
Tony Hillerman wrote a series of detective novels whose detective characters were members of the Navajo Tribal Police. The novels are noted for incorporating details about Navajo culture, and in some cases expand focus to include nearby Hopi and Zuni characters and cultures, as well. Four of the novels have been adapted for film/TV. His daughter has continued the novel series after his death.
- Chester Nez, was the last original Navajo code talker who served in the United States Marine Corps during World War II.
- Dr. Fred Begay, nuclear physicist and a Korean War veteran
- Notah Begay III (Navajo-Isleta-San Felipe Pueblo), American professional golfer
- Klee Benally, musician and documentary filmmaker
- Jacoby Ellsbury, New York Yankees outfielder (enrolled Colorado River Indian Tribes)
- Rickie Fowler, American professional golfer
- Joe Kieyoomia, captured by the Imperial Japanese Army after the fall of the Philippines in 1942
- Cory Witherill, first full-blooded Native American in NASCAR
- Atsidi Sani (c. 1828–1918), first known Navajo silversmith
- Harrison Begay (1914–2012), Studio painter
- Raven Chacon (born 1977), conceptual artist
- Lorenzo Clayton (born 1940), artist
- R. C. Gorman (1932–2005), painter and printmaker
- Hastiin Klah, weaver and co-founder of the Wheelwright Museum of the American Indian
- David Johns (born 1948), painter
- Yazzie Johnson, contemporary silversmith
- Klah Tso (mid-19th century — early 20th century), pioneering easel painter
- Gerald Nailor, Sr. (1917–1952), studio painter
- Clara Nezbah Sherman, weaver
- Ryan Singer, painter, illustrator, screen printer
- Tommy Singer, silversmith and jeweler
- Quincy Tahoma (1920–1956), studio painter
- Emmi Whitehorse, contemporary painter
- Melanie Yazzie, contemporary print maker and educator
- James and Ernie, comedy duo
- Blackfire, punk rock band
- Raven Chacon, composer
- Radmilla Cody, traditional singer
- R. Carlos Nakai, musician
- Jock Soto, ballet dancer
- Jeremiah Bitsui, actor
- Henry Chee Dodge, first Navajo Chairman and modern Navajo leader, (1922–1928, 1942–1946).
- Lilakai Julian Neil, first woman elected to Navajo Tribal Council (1946–1951)
- Mark Maryboy (Aneth/Red Mesa/Mexican Water), former Navajo Nation Council Delegate, working in Utah Navajo Investments
- Annie Dodge Wauneka, former Navajo Tribal Councilwoman
- Peter MacDonald, former Navajo Tribal Chairman
- Kenneth Maryboy (Aneth/Red Mesa/Mexican Water), helped initiate the Navajo Santa Program for poverty stricken Navajo families
- Joe Shirley, Jr., former President of the Navajo Nation
- Ben Shelly, former Navajo Nation President
- Chris Deschene - veteran, an attorney, an engineer, and a community leader. One of few Native Americans to be accepted into the U.S. Naval Academy in Annapolis. Upon graduation, he was commissioned as a 2nd Lt. in the U.S. Marine Corps. He made an unsuccessful attempt to run for Navajo Nation President.
- Peterson Zah - the first Navajo President and the last Chairman of the Navajo Nation.
- Donovan, Bill. "Census: Navajo enrollment tops 300,000." Navajo Times 7 July 2011 (retrieved 8 July 2011)
- "Arizona's Native American Tribes: Navajo Nation." University of Arizona, Tucson Economic Development Research Program. Retrieved 19 Jan 2011.
- American Factfinder, United States Census Bureau
- Watkins, Thayer. "Discovery of the Athabascan Origin of the Apache and Navajo Language." San Jose State University. (retrieved 28 Nov 2010)
- First Peoples' Cultural Foundation "About Our Language." First Voices: Dene Welcome Page. 2010 (retrieved 28 Nov 2010)
- Samuel J. Supalla (1992) The Book of Name Signs, p. 22
- Pritzker, 52
- For example, the Great Canadian Parks website suggests the Navajos may be descendants of the lost Naha tribe, a Slavey tribe from the Nahanni region west of Great Slave Lake. "Nahanni National Park Reserve". Great Canadian Parks. Retrieved 2007-07-02.
- Iverson, Nez, and Deer, 19
- Iverson, Nez, and Deer, 62
- Hosteen Klah, page 102 and others
- Correll, J. Lee (1976). Through White Mens Eyes: A contribution to Navajo History (Book). Window Rock, AZ: The Navajo Times Publishing Company.
- Pages 133 to 140 and 152 to 154, Sides, Blood and Thunder
- 9 Stat. 974
- Simpson, James H, edited and annotated by Frank McNitt, forward by Durwood Ball, Navaho Expedition: Journal of a Military Reconnaissance from Santa Fe, New Mexico, to the Navaho Country, Made in 1849, University of Oklahoma Press (1964), trade paperback (2003), 296 pages, ISBN 0-8061-3570-0
- Thompson, Gerald (1976). The Army and the Navajo: The Bosque Redondo Reservation Experiment 1863-1868. Tucson, Arizona: The University of Arizona Press. ISBN 9780816504954.
- Compiled (1973). Roessel, Ruth, ed. Navajo Stories of the Long Walk Period. Tsaile, Arizona: Navajo Community College Press. ISBN 0-912586-16-8.
- Marei Bouknight and others, Guide to Records in the Military Archives Division Pertaining to Indian-White Relations, GSA National Archives, 1972
- Ford, September 30, 1887 Letter to Acting Assistant General, District of New Mexico, National Archive Materials, Navajo Tribal Museum, Window Rock, Arizona
- Kerr, February 18, 1887 letter to Acting Assistant General, District of New Mexico, National Archive Materials, Navajo Tribal Museum, Window Rock, Arizona.
- Scott, June 22, 1887 letter to Acting Assistant General, District of New Mexico, National Archive Materials, Navajo Tribal Museum, Window Rock, Arizona
- FORT DEFIANCE CHAPTER http://ftdefiance.navajochapters.org/. Retrieved 31 May 2017. Missing or empty
- McCarty, T.L.; Bia, Fred (2002). A Place to be Navajo: Rough Rock and the Struggle for Self-Determination in Indigenous Schooling. Mahwah, NJ: Lawrence Erlbaum Associates. p. 42. ISBN 0-8058-3760-4.
- McCarty, T.L.; Bia, Fred (2002). A Place to be Navajo: Rough Rock and the Struggle for Self-Determination in Indigenous Schooling. Mahwah, NJ: Lawrence Erlbaum Associates. pp. 44–5. ISBN 0-8058-3760-4.
- McCarty, T.L.; Bia, Fred (2002). A Place to be Navajo: Rough Rock and the Struggle for Self-Determination in Indigenous Schooling. Mahwah, NJ: Lawrence Erlbaum Associates. p. 48. ISBN 0-8058-3760-4.
- McCarty, T.L.; Bia, Fred (2002). A Place to be Navajo: Rough Rock and the Struggle for Self-Determination in Indigenous Schooling. Mahwah, NJ: Lawrence Erlbaum Associates. pp. 50–1. ISBN 0-8058-3760-4.
- Peter Iverson, "Dine: A History of the Navajos", 2002, University of New Mexico Press, Chapter 5, "our People Cried": 1923-1941.
- Compiled (1974). Roessel, Ruth, ed. Navajo Livestock Reduction: A National Disgrace. Tsaile, Arizona: Navajo Community College Press. ISBN 0-912586-18-4.
- Peter Iverson (2002). "For Our Navajo People": Diné Letters, Speeches & Petitions, 1900-1960. U of New Mexico Press. p. 250.
- Marsha Weisiger, "Gendered Injustice: Navajo Livestock Reduction in the New Deal Era." Western Historical Quarterly (2007): 437-455. in JSTOR
- Richard White, ch 13: "The Navajos become Dependent" (1988). The Roots of Dependency: Subsistence, Environment, and Social Change Among the Choctaws, Pawnees, and Navajos. U of Nebraska Press. pp. 300ff.
- Brian W. Dippie, The Vanishing American: White Attitudes and U.S. Indian Policy (1991) pp 333-36, quote p 335
- Donald A. Grinde Jr, "Navajo Opposition to the Indian New Deal." Integrated Education (1981) 19#3-6 pp: 79-87.
- Alison R. Bernstein, American Indians and World War II: Toward a New Era in Indian Affairs, (University of Oklahoma Press, 1999) pp 40, 67, 132, 152
- Bernstein, American Indians and World War II pp 46-49
- Judy Pasternak, Yellow Dirt- An American Story of a Poisoned Land and a People Betrayed, Free Press, New York, 2010.
- Iverson, Nez, and Deer, 16
- Iverson, Nez, and Deer, 23
- Kehoe, 133
- "Navajo Cultural History and Legends". www.navajovalues.com. Retrieved 2016-05-31.
- "The Story of the Emergence". www.sacred-texts.com. Retrieved 2016-05-31.
- "Navajo Culture". www.discovernavajo.com. Retrieved 2016-05-31.
- Wyman, Leland (1983). "Navajo Ceremonial System" (PDF). Smithsonian Institution. Retrieved 31 May 2016.
- Sandner, 88
- Sandner, 90
- Kluckhohn, Clyde (1967). Navaho Witchcraft. Boston: Beacon Press. 080704697-3.
- Keene, Dr. Adrienne, "Magic in North America Part 1: Ugh." at Native Appropriations", 8 March 2016. Accessed 9 April 2016: "What happens when Rowling pulls this in, is we as Native people are now opened up to a barrage of questions about these beliefs and traditions ... but these are not things that need or should be discussed by outsiders. At all. I’m sorry if that seems “unfair,” but that’s how our cultures survive."
- Adair 4
- Adair 135
- Adair 44
- Adair, 9
- "Hubbell Trading Post National Historic Site" White Mountains Online. (retrieved 28 Nov 2010)
- Denver Art Museum. "Blanket Statements", Traditional Fine Arts Organization. (retrieved 28 Nov 2010)
- "Klee Benally". Nativenetworks.si.edu. Retrieved 2012-01-31.
- Peterson Zah Biography
- Adair, John. The Navajo and Pueblo Silversmiths. Norman: Oklahoma Press, 1989. ISBN 978-0-8061-2215-1.
- Iverson, Peter, Jennifer Nez Denetdale, and Ada E. Deer. The Navajo. New York: Chelsea House Publishers, 2006. ISBN 0-7910-8595-3.
- Kehoe, Alice Beck. North American Indians: A Comprehensive account. Upper Saddle River, NJ: Prentice-Hall, 2005.
- Newcomb, Franc Johnson (1964). Hosteen Klah: Navajo Medicine Man and Sand Painter. Norman, Oklahoma: University of Oklahoma Press. LCCN 64020759.
- Pritzker, Barry M. A Native American Encyclopedia: History, Culture, and Peoples. Oxford: Oxford University Press, 2000. ISBN 978-0-19-513877-1.
- Sandner, Donald. Navaho symbols of healing: a Jungian exploration of ritual, image, and medicine. Rochester, VT: Healing Arts Press, 1991. ISBN 978-0-89281-434-3.
- Sides, Hampton, Blood and Thunder: An Epic of the American West. Doubleday (2006). ISBN 978-0-385-50777-6
- Bailey, L. R. (1964). The Long Walk: A History of the Navaho Wars, 1846–1868.
- Bighorse, Tiana (1990). Bighorse the Warrior. Ed. Noel Bennett, Tucson: University of Arizona Press.
- Brugge, David M. (1968). Navajos in the Catholic Church Records of New Mexico 1694–1875. Window Rock, Arizona: Research Section, The Navajo Tribe.
- Clarke, Dwight L. (1961). Stephen Watts Kearny: Soldier of the West. Norman, Oklahoma: University of Oklahoma Press.
- Downs, James F. (1972). The Navajo. New York: Holt, Rinehart, and Winston.
- Left Handed (1967) . Son of Old Man Hat. recorded by Walter Dyk. Lincoln, Nebraska: Bison Books & University of Nebraska Press. LCCN 67004921.
- Forbes, Jack D. (1960). Apache, Navajo and Spaniard. Norman, OK: University of Oklahoma Press. LCCN 60013480.
- Hammond, George P. and Rey, Agapito (editors) (1940). Narratives of the Coronado Expedition 1540–1542. Albuquerque: University of New Mexico Press.
- Iverson, Peter (2002). Diné: A History of the Navahos. Albuquerque: University of New Mexico Press. ISBN 0-8263-2714-1.
- Kelly, Lawrence (1970). Navajo Roundup Pruett Pub. Co., Colorado.
- Linford, Laurence D. (2000). Navajo Places: History, Legend, Landscape. Salt Lake City: University of Utah Press. ISBN 978-0-87480-624-3
- McNitt, Frank (1972). Navajo Wars. Albuquerque: University of New Mexico Press.
- Plog, Stephen Ancient Peoples of the American Southwest. Thames and London, LTD, London, England, 1997. ISBN 0-500-27939-X.
- Roessel, Ruth (editor) (1973). Navajo Stories of the Long Walk Period. Tsaile, Arizona: Navajo Community College Press.
- Roessel, Ruth, ed. (1974). Navajo Livestock Reduction: A National Disgrace. Tsaile, Arizona: Navajo Community College Press. ISBN 0-912586-18-4.
- Voyles, Traci Brynne (2015). Wastelanding: Legacies of Uranium Mining in Navajo Country. Minneapolis, MN: University of Minnesota Press.
- Witherspoon, Gary (1977). Language and Art in the Navajo Universe. Ann Arbor: University of Michigan Press.
- Witte, Daniel. Removing Classrooms from the Battlefield: Liberty, Paternalism, and the Redemptive Promise of Educational Choice, 2008 BYU Law Review 377 The Navajo and Richard Henry Pratt
- Zaballos, Nausica (2009). Le système de santé navajo. Paris: L'Harmattan.
|Wikimedia Commons has media related to Navajo.|
- Navajo Nation, official site
- Navajo Tourism Department
- Navajo people: history, culture, language, art
- Middle Ground Project of Northern Colorado University with images of U.S. documents of treaties and reports 1846–1931
- Navajo Silversmiths, by Washington Matthews, 1883 from Project Gutenberg
- Navajo Institute for Social Justice
- Navajo Arts Information on authentic Navajo Art, Rugs, Jewelry, and Crafts
- Herbermann, Charles, ed. (1913). "Navajo Indians". Catholic Encyclopedia. New York: Robert Appleton Company.