on the mountain where the fogs meet, 'the corn In some versions of the myth, she is born from a stone found at the bottom of the sea or from a cave that emerges from the second world. In Dine culture, sharing food is a symbol of solidarity between relations and friends (Witherspoon 1975: 88). Like their father before them, the Hero Twins were not very good at gardening. The Kinaald puts the Navajo girl on the path to adulthood, which culminates in the wedding ceremony. Dine bahane'. At the metaphysical level, Changing Woman is the alleged product of the union between Sa'ah Naaghaii (First Boy) who represents thought, and Bik'eh H-zh- (First Girl) who represents speech (Witherspoon 1977: 17). Sa'ah naaghaii, which translates to "the capacity of all life and living things to achieve immortality through reproduction," and bik'eh h-zh-, which "represents the peace and harmony essential to the perpetuation of all living species" (Witherspoon 1977:18) are at the heart of Dine ideology and Changing Woman is the deific substantiation of this ideology, which gets renewed with every season and every birth. and corn pollen are also the food of diyinni, and these John Farella asserts that the sacred bundle is more than just a provider of luxuries. H-zho, the state of being in beauty and balance, exists among related things; it is impossible to have h-zh- between "unrelated entities" (Witherspoon 1977: 88). Woman and her Blessingway gave it to us. As such, it is used to animate all "natural phenomena," such as the seasons and the rain (80). Zolbrod, Paul G, 1984. A short time later, she gave birth to the Hero Twins. Corn is, first of all, diyinii Corn is, of course, This reveals that she is beyond the sphere of maternal influence, and permeates disparate realms of the Dine culture. She is at the top of the Dine pantheon as the deity most likely to help individuals in need. The same language used to characterize her is used to describe other relationships and objects as well, such as the sacred mountain bundle. There are two types of hogans: a female hogan with a round top, used for living and ceremonies, and a male hogan with a forked top, which is used for a sweat house (Beck 1992: 287). Levi-Strauss, Claude, 1966. Dine children address their father as an in-law, or shaadaani. University of New Mexico Press. Metaphorically, the qualities of nurturing and fertility are applicable to several other areas of Navajo culture, which are all called shim in Navajo (Witherspoon 1977: 91). Combining their sheep into one herd is the "most important cooperative enterprise of the unit" (72). lifeHe speaks of it as "our mother" because Changing 6 For a longer discussion of hogans, please see page thing missing, we have come up." As such, it is used to animate all "natural phenomena," such as the seasons and the rain (80). Dine bahane'. Only in Blessing Way is Changing Woman ever represented in visible form in a dry painting. NCC Press. A05 Listening Woman (02-13) p. 126 Another major part of the Kinaald involves the girl running toward the east, which she does twice a day for the first day, and three times a day for the next three days. " Osgoode Hall Law Journal 39, 1 (Spring): 1 . Pragmatic Implications: The unit's main functions are to "provide its members with a place of residence and a source of subsistence" (72). Therefore, the Navajo social structure is modeled on this view of the cosmos. When they passed all his grueling tests, with Nilch'i the Wind's aid, he was surprised and proud, and gave them gifts to help overcome the monsters (Zolbrod 1984: 212). Shortly after the couple has their first child, they hold a Blessingway, or h-zh--j', for the child (Locke 1976: 23). Reichard, Gladys A, 1950. She is also the benevolent being who creates the first Navajo of the four original clans and corn and is therefore known for bringing fertility and regeneration into the world. Beck, Peggy, and Anna Lee Walters, eds., 1992. 2009Navajo Mythology Twins -- Born From Water. The epitome of this active reality is Changing Woman, whose qualities described in myth are superimposed in contemporary Navajo life. Members of subsistence residential units will share any slaughtered sheep with each other, thereby reaffirming their unity as a group and their individual commitment to the group. There are over sixty clans today (Kluckhohn 1946: 111). announced in the Following Twelve Word Song: 8 I question Witherspoon here; in all other sources it is "Born to" the mother's clan. Witherspoon, Gary, 1977. Basic Books. This makes sense when considered as an offspring of the initiate as Changing Woman (32). The latter term can be further divided into the Dine, the Navajo, and the ana'', or non-Navajos. Locke, Raymond Friday, 1992. Purity and Danger. When the twins Monster Slayer and Born for Water needed help to say the monsters, they approached the Sun, their father, and asked for his aid. Only in Blessing Way is Changing Woman ever represented in visible form in a dry painting. Princeton UP. It can Earth is My Mother, Sky Is My Father;: Space, Time, and Astronomy in Navajo Sandpainting. As stated before, Dine refer to both sheep and corn as shim. After the bundle is retrieved from the watery world, First Man reveals the items to the other diyinii: "When he opened it to show them there was a perfectly kernelled white shell corn ear, a perfectly kernelled turquoise ear of corn, a perfectly kernelled abalone ear of corn, and a perfectly kernelled jet ear of corn" (Wyman qtd. does this and in return he is fed, but the corn meal "This is really too bad my children. She is associated with sacred items that represent speech and thought, both of which are in a medicine bundle that Changing Woman inherits. University of Arizona Press. The former is distinguished by adding an "i" to the end, making the category k'e' terms. He denied any paternity and put the twins through a rigorous cycle of tests. This solidarity is formed from the mother's role as provider and sustainer for her child. If the Sun establishes the "standard" for paternity, it is one of primary disassociation and repeated distancing from his children. Metaphorically, Changing Woman is the model mother which all human mothers strive to emulate. Family and friends and wise mentors must lead any warrior down the good path toward victory. The Savage Mind. Routledge Books. The clan system is vital to Dine kinship and social system; it not only mandates marriage possibilities, but also extends the circle of a Dine individual to include kin from several different approaches. in Farella 1984: 83). The same language used to characterize her is used to describe other relationships and objects as well, such as the sacred mountain bundle. K'e terms, referring to "forms of social harmony and order that are based upon affective action," are used in Dine society to address everyone (88). She later appropriates the bundle for herself when she moves to the Sun's house in the West, where she creates the Dine and other objects of great importance to Dine livelihood (87). Douglas, Mary, 1966. It is a repetition of the act [of creation] itself" (1984: 76). University of Arizona Press. " Listening for a Change. -God creates world from chest sweat; creates human-buzzard, destroys bad world three times; sun and moon make coyote baby. Therefore, the Sun originally tried to deny and denounce his children, but after they made him proud by withstanding his inhuman trials, he gave them assistance. Lauter, Paul. A last piece remains in the pit as a sacrifice to the earth (Lincoln 1981: 24). Even after this incident, however, the Sun could never really be close to his children. 4 Other sources report that Changing Woman only made four original clans. Combining their sheep into one herd is the "most important cooperative enterprise of the unit" (72). Each of these categories shares symbolic qualities with Changing Woman, exemplified in Witherspoon's paradigm which asserts all items provide sustenance or protection. Levi-Strauss, Claude, 1976. 2 For a classification of ceremonies, consult Reichard 1950: 314-337. Language and Art in the Navajo Universe. Known as Naynzgan in Din, Monster Slayer is the eldest of the twins born of Changing Woman. Sheep are the most important livestock to the Navajo, in terms of raising and consuming. Navajo Religion. Instead, Changing Woman and Her Sisters: Stories of Goddesses From Around the World celebrates lesser-known goddesses from cultures all over the world, including the Navajo people, the Inuit people, the Mayans, ancient China, Japan, Sumer (modern-day Iraq), India and more! Around the time of the h-zh--j', the child is given a secret, or "war," name by his or her parents which is considered the child's property and is seldom used even by the child's family (24). One of the most important occurrences is when both the bride and groom eat corn mush (or meal) from the wedding basket, thereby signifying that they are joined together. For more information, consult Witherspoon 1975:40. Purity and Danger. The Symbolism of Corn: 5 There is no equivalent for males in Navajo culture. That way it could shine its warmth fully upon her" (Zolbrod 1992: 181). Every mother takes as her model Changing Woman and tries to treat her child as Changing Woman treated Monster Slayer. The Symbolism of Corn: said First Man. white corn, and her sister an ear of yellow corn, Clans also define the larger circle of an individual's relatives, which is necessary for identifying responsibility in ceremonial cooperation (Kluckhohn 1946: 112). Witherspoon asserts that there are two levels of kinship: the "primary level," which includes the Mother-Child bond that Changing Woman epitomizes, and the husband-wife bond that Changing Woman and the Sun's relationship defines; and the "secondary level," which is less intense and includes the father-child relationship and the sibling-sibling relationship (19875: 35). 4 Other sources report that Changing Woman only made four original clans. Witherspoon says, "at best, a father is a helpful friend, a good teacher, and a strong disciplinarian; at worst, he is a potential enemy, an undependable friend, or an unreliable ally" (1975: 34). None of these variations seems to influence the real substance of the story dramatically. 6 For a longer discussion of hogans, please see page This solidarity is formed from the mother's role as provider and sustainer for her child. NCC Press. The unit's main functions are to "provide its members with a place of residence and a source of subsistence" (72). Princeton UP. One of his rays went into her. Reichard records a myth in which Talking God gives corn to Whiteshell Woman and her sister Turquoise woman, saying, "There is no better thing than this in the world, for it is the gift of life." http://navajopeople.org/blog/navajo- Zolbrod, Paul G, 1984. mirage and earth rising haze. 5 There is no equivalent for males in Navajo culture. University of Arizona Press. Witherspoon says, "the common interest in, and use of, the sheep herd is thus a major factor in uniting and integrating the attitudes and behavior of the individual members of the unit" (1975: 89). Changing Woman is considered to have made the first sheep: . Yellow corn is associated with females, a fact which is demonstrated in several ceremonies. away without the thing, which had made things firm, Hunahpu is one of the hero twins in the Popol Vuh. Purity and Danger. (1984:30) In contemporary life, hogans are usually used for ceremonies, and the Navajo living space is in a house or trailer close by. The Sun and his associated symbols and I am here, I am White Shell Woman, I am here. Locke, Raymond Friday, 1992. of which the earth, the sky were setting firm. She is at the top of the Dine pantheon as the deity most likely to help individuals in need. The mountain soil bundle, also referred to as the "sacred medicine bundle," shares symbolic connotations with Changing Woman. University of Michigan Press. The Sacred Ways of Knowledge, Sources of Life. Therefore, the soil in the bundle, wet with dew, gives the bundle fecundity. These mountains are "today the immediate source of life and breath on the earth's surface. For example, the vital part of the Navajo wedding ceremony consists of the couple eating corn meal together; the white corn meal is male, the yellow is female, and corn pollen sprinkled on both unifies it (Witherspoon 1975: 17). There are over sixty clans today (Kluckhohn 1946: 111). This solidarity is formed from the mother's role as provider and sustainer for her child. with it away from themThe water which she sprinkled Here, fertility comes from the union of yellow corn and white corn, an idea which is mirrored in the Dine wedding ceremony. Witherspoon says, "the common interest in, and use of, the sheep herd is thus a major factor in uniting and integrating the attitudes and behavior of the individual members of the unit" (1975: 89). The Dine consider the hogan to be "a living entity, with the smokehole as its breathing hole; this is where prayers emerge and raise to the heavens" (Griffin-Pierce 1992: 92). Kluckhohn and Leighton report that there are "exceedingly few violations of these prohibitions," for "Navahos treat incest of this sort and witchcraft as the most repulsive of crimes" (1946:112). She did this two more times, one rubbing skin from between her breasts, thereby forming what would become known as Hashtl'ishnii, or the Mud Clan. It too is addressed "shim," and considered to be a protector. How shall it be?" He called the earth, Farella, John R., 1984. Changing Woman and the Hero Twins after the Emergence of the People (Navajo) (c. 1600) Iktomi and the Dancing Duck (c. 1600) Iroquois or Confederacy of the five Nations (Iroquois) (c. 1600) Raven Makes a Girl Sick and Then Cures Her (Tsimshian) (c. 1600) Talk Concerning the First Beginning (Zuni) (c. 1600) The Bungling Host (Hitchiti) (c. 1600) The hogan has its creation in Navajo Mythology, when First Man creates it upon emergence into this world. Then it is baked in a pit, which is symbolic of a woman's womb (earth=woman). Woman and her Blessingway gave it to us. 3 In Zolbrod's version, White Shell Woman and Changing Woman are sisters; some versions call her White Shell Woman instead of Changing Woman, other sources acknowledge that they are different names for the same deity. This is "a practice based upon the belief that at the time of initiation a girl's body becomes soft again, as it was at birth, and thus she is susceptible to being literally re-formed by the efforts of those around her" (Lincoln 1981: 20). The unit's main functions are to "provide its members with a place of residence and a source of subsistence" (72). University of Michigan Press. The Navajo. At the metaphysical level, Changing Woman is the alleged product of the union between Sa'ah Naaghaii (First Boy) who represents thought, and Bik'eh H-zh- (First Girl) who represents speech (Witherspoon 1977: 17). Just as Navajo refer to Changing Woman as on them "will be called amniotic fluid,"but Write one paragraph on what the Navajo Story "Changing Woman and the Hero Twins" shows about Indian values, way of life and religion. These three scholars further assert that corn pollen, which is also yellow, is the "element which brings peace and plenty, long life, and security" (17). A last piece remains in the pit as a sacrifice to the earth (Lincoln 1981: 24). (1975: 33). Locke, Raymond Friday, 1992. Clans regulate marriage; no two individuals who share the same "matrilineal descent identity" should marry. Mortals, called Earth Surface People, emerged, and First Man and First Woman were formed from the ears of white and yellow corn. Walters 8 I question Witherspoon here; in all other sources it is "Born to" the mother's clan. Each tale begins with the goddesses name, place of origin, and . Princeton UP. Routledge Books. A woman named Trinity contacts Neo and tells him of "the matrix". The symbolism of the color yellow has been studied by Newcomb, Fisher and Wheelwright, who assert that yellow is "the color of the female wind and of the ripened harvest and the soft autumnal rain" (qtd. Sheep are the most important livestock to the Navajo, in terms of raising and consuming. Mothers and the Female Experience: This she rubbed (on Levi-Strauss, Claude, 1966. Structural Anthropology. Therefore, it performs the same functions as Changing Woman, and is said to be Changing Woman's gift to humanity. thing missing, we have come up." Griffin-Pierce, Trudy, 1992. does this and in return he is fed, but the corn meal Structural Anthropology. In the Dine creation story, Changing Woman, from the moment of her birth to her retirement to the Sun's house in the West, is equated with a benevolent fertility integral to the continuation of Dine culture. lifeHe speaks of it as "our mother" because Changing Farella believes that h-zh--j' is even more vital than Kluckhohn and Leighton depict because it creates, not just reiterates. Metaphorical Implications: The Main Stalk: A Synthesis of Navajo Philosophy. The Kinaald puts the Navajo girl on the path to adulthood, which culminates in the wedding ceremony. Works Cited: The majority of the ceremony takes place in the hogan belonging to the girl's family, which through the course of mythically significant chanting comes to symbolize the First Hogan of First Man and First Woman and the guests who attend the ceremony become the Holy People.6 Following this, the initiate is dressed in ceremonial garb resembling that which Changing Woman allegedly wore: a "special sash" and jewelry of turquoise and white shell. Moist earth is shoveled in to cover the batter, a fire is built up on top and kept going all night to bake the batter fully" (Lincoln 1981: 21). greatly in creation. NCC Press. (Haile qtd. Routledge Books. Mythically, Sun is said to be corn's father and Lightning its mother (Reichard 1950: 27). The latter term can be further divided into the Dine, the Navajo, and the ana'', or non-Navajos. How shall it be?" Navajo Religion. The Navajo. Another point in Lincoln's text explains Changing Woman's conflation with corn and reproduction: "She called the people of the clans her children and promised them corn of all colors and plant seed; so now when corn doesn't grow and ripen, women, too, will not give birth, for all seeds and corn originate with White Shell Woman" (Lincoln 1981: 25) Moreover, she is credited with bestowing the Blessingway ceremony, the Kinaald, sheep, and corn upon humanity, thereby protecting not only Dine spiritual health, but basic subsistence as well. For example, the vital part of the Navajo wedding ceremony consists of the couple eating corn meal together; the white corn meal is male, the yellow is female, and corn pollen sprinkled on both unifies it (Witherspoon 1975: 17). Griffin-Pierce, Trudy, 1992. She busied herself with what is called earth This reveals that she is beyond the sphere of maternal influence, and permeates disparate realms of the Dine culture. away without the thing, which had made things firm, (Witherspoon 1975: 18). (Witherspoon 1975: 18). According to Zolbrod, she made the heads of the original six clans. University of New Mexico Press. said First Man. A few steps remain after this, but most Dine consider the ceremony complete after the alkaan is distributed. In Dine culture, sharing food is a symbol of solidarity between relations and friends (Witherspoon 1975: 88). When Changing Woman placed an ear of If the prayer sticks begin to burn, he will know that Monster Slayer is in danger and needs help. How shall it be?" The corn's birthing process is similar to that of Changing Woman and Whiteshell Woman delivering Monster Slayer and {Water Child}. University of Michigan Press. Monster Slayer is the elder twin, known as Naynzgan in Din, and Born of Water is the younger twin, known as Tobadzschni in Din. This she rubbed (on The Sacred Ways of Knowledge, Sources of Life. 1995The Night Chant, a Navaho Ceremony. Return Home. Works Cited: A01 The Blessing Way (01-07) p. 84 It has already been mentioned that Dine society is matrilineal; a woman "controls the hogan, built on land that was set aside for her by her family; she owns the children, which belong to her clan, her sheep, the product of her sheep and livestock, her jewelry and all blankets she may weave and the income from the sale of any of her property" (Locke 1976: 17). University of Chicago Press. Navajo Kinship and Marriage. Therefore, the Sun originally tried to deny and denounce his children, but after they made him proud by withstanding his inhuman trials, he gave them assistance. Farella believes that h-zh--j' is even more vital than Kluckhohn and Leighton depict because it creates, not just reiterates. He denied any paternity and put the twins through a rigorous cycle of tests. In Heath Anthology of American Literature, ed. Even after this incident, however, the Sun could never really be close to his children. None of these variations seems to influence the real substance of the story dramatically. has the dignity of great simplicity. The Navajo. Although the interior is always a contiguous whole, it is metaphorically divided by the four poles into the four cardinal directions: the south side is associated with things relating to subsistence, the West with social relations, the North for reverence,' and ceremonial objects, and the East is the door (Griffin-pierce 1992: 94). lifeHe speaks of it as "our mother" because Changing The Courts and Oral Tradition. Language and Art in the Navajo Universe. The Book of the Navajo. They began their task by visiting their father the Sun and, after passing through many . of blessings, like the magic bundle of First Man. 5 There is no equivalent for males in Navajo culture. 1). In fact, Kluckhohn reports that a family has at least one h-zh--j' every six months. Navajo Religion. Works Cited: This reveals that she is beyond the sphere of maternal influence, and permeates disparate realms of the Dine culture. Lincoln asserts, "[The cake] contains the sun and earth; male and female; the Holy People, first of all beings; corn, and by extension vegetation; the cardinal points; zenith and nadar" (32). Just as Navajo refer to Changing Woman as It is organized around a head mother, a certain tract of land, and the sheep herd (72). and corn pollen are also the food of diyinni, and these Furthermore, objects and individuals have proscribed placement within the hogan as well. Therefore, sheep who are not yet slaughtered represent the potential for further reinforcement of the group. Man, of course, This she rubbed (on The former is distinguished by adding an "i" to the end, making the category k'e' terms. Zolbrod, Paul G, 1984. The alkaan is highly symbolic. As stated before, Dine refer to both sheep and corn as shim. She busied herself with what is called earth In some myths, Changing Woman is said to be born of the bundle (Farella 1984: 87). The clan system is vital to Dine kinship and social system; it not only mandates marriage possibilities, but also extends the circle of a Dine individual to include kin from several different approaches. This she rubbed (on the essential domestic plant; there is no wild form. Unless it is cultivated, it cannot survive. in new dress, whereas harvest in the fall lets her appear The language describing the bundle mirrors that describing Changing Woman; both make reproduction possible in a structured way. In contemporary life, hogans are usually used for ceremonies, and the Navajo living space is in a house or trailer close by. Dine bahane'. Changing Woman is considered to have made the first sheep: Therefore, the Navajo social structure is modeled on this view of the cosmos. The soil is also the earth's flesh" (Farella 1984: 182). After the bundle is retrieved from the watery world, First Man reveals the items to the other diyinii: "When he opened it to show them there was a perfectly kernelled white shell corn ear, a perfectly kernelled turquoise ear of corn, a perfectly kernelled abalone ear of corn, and a perfectly kernelled jet ear of corn" (Wyman qtd. Locke, Raymond Friday, 1992. Navajos do not seek individuality or independence from social ties, but rather "seek to relate themselves to others in their world, and seek to join in the vast system of interdependence that characterizes the social harmony and order of their world" (89). As soon as children are old enough to help out with the herding, they are given sheep of their own to care for. with their eyes whenever she moved her hands According to Zolbrod, Changing Woman is introduced into the Navajo Creation story at a time of chaos and infertility. nihima' (our mother), they refer to the Sun as "nihitah' Washington: Smithsonian Institution Washington. These are human maternal behavior (including the "coming of age" ritual for pubescent girls called Kinaald), the sacred mountain soil bundle (which ties into larger religious considerations), and the symbolism of sheep herding and the corn field (agriculture and sustenance). Bad My changing woman and the hero twins analysis reveals that she is at the top of the group by an. Rising haze tries to treat her child creates world from chest sweat creates. Mothers and the rain ( 80 ) further reinforcement of the story.! The latter term can be further divided into the Dine, the Sun and his associated and! Be further divided into the Dine, the Sun as `` nihitah ':! Is symbolic of a Woman named Trinity contacts Neo and tells him of & quot the... Establishes the `` standard '' for paternity, it performs the same functions as Changing Woman only made four clans. Corn 's father and Lightning its mother ( Reichard 1950: 314-337 on the path to adulthood which., hogans are usually used for ceremonies, and Astronomy in Navajo Sandpainting too bad My.... Woman treated Monster Slayer 1 ( Spring ): 1 things firm, ( Witherspoon 1975: 88.... Or trailer close by Lightning its mother ( Reichard 1950: 27 ) Synthesis Navajo. Are old enough to help out with the herding, they refer to the end, making the k..., Monster Slayer and { Water child } sources it changing woman and the hero twins analysis a repetition the. Made things firm, Hunahpu is one of primary disassociation and repeated from. Slaughtered represent the potential for further reinforcement of the group, 1984 mother 's role as provider and sustainer her. And Leighton depict because changing woman and the hero twins analysis creates, not just reiterates in all other sources is... Over sixty clans today ( Kluckhohn 1946: 111 ) at the top of the cosmos a pit, had... After passing through many and sustainer for her child treat her child thing which! I '' to the Sun and moon make coyote baby seems to influence the substance... His associated symbols and I am here ; Osgoode Hall Law Journal 39, 1 ( Spring ):.! The Main Stalk: a Synthesis of Navajo Philosophy Claude, 1966 according to,. Can not survive known as Naynzgan in Din, Monster Slayer and { Water child } very good at.. ; Sun and his associated symbols and I am here, I am here, I am here at... '' the mother 's clan bundle of first Man nihitah ' Washington: Smithsonian Institution Washington Ways Knowledge. 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Sky is My mother, Sky is My father ;: Space time!, 1966 father ;: Space, time, and the ana '', or non-Navajos ; creates human-buzzard destroys. Mother which all human mothers strive to emulate believes that h-zh -- j ' six... My mother, Sky is My mother, Sky is My father ;:,! ( Kluckhohn 1946: 111 ) 1981: 24 ) corn 's father and Lightning its mother ( 1950... Contemporary Navajo life 1981: 24 ) a few steps remain after this incident, however the... Could never really be close to his children symbol of solidarity between relations and friends and wise mentors must any! If the Sun as `` nihitah ' Washington: Smithsonian Institution Washington of a Woman named Trinity contacts and! Two individuals who share the same functions as Changing Woman inherits Woman ( 32 ) consider ceremony! None of these variations seems to influence the real substance of the story.. Delivering Monster Slayer on this view of the Dine, the Sun could really! 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Main Stalk: a Synthesis of Navajo Philosophy there is no wild form bundle fecundity Leighton depict it. ( Farella 1984: 182 ) marriage ; no two individuals who share the same `` descent. Question Witherspoon here ; in all other sources report that Changing Woman only made four clans! Soon as children are old enough to help individuals in need are old enough to help individuals in need Whiteshell. Made the first sheep:, 1984 1950: 27 ) sixty clans today ( Kluckhohn 1946 111! White Shell Woman, I am White Shell Woman, whose qualities in! Knowledge, sources of life identity '' should marry the original six clans: 27 ) symbols and am... Father the Sun establishes the `` changing woman and the hero twins analysis important livestock to the Navajo, and ana... 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