The whole universe is my cathedral: a contemporary Navajo spiritual synthesis

This article discusses the three major spiritual healing ways used by Navajo Indians today: Traditional healing practices that have been used for generations and still have a dynamic existence relevant to everyday Navajo life; Christian healing traditions, ranging from Catholic Charismatic to Protestant Pentecostal; and practices of the Native American Church (NAC). The complex relationship among these healing traditions on the Navajo reservation is examined through a case study of a Navajo woman whose personal spirituality includes all three. Faced with serious medical problems, this devout Catholic turned to Navajo Traditional and Native American Church spiritual diagnosis and treatment. This analysis is the occasion for a reflection on the contemporary relevance of the kind of spiritual synthesis characterized in this woman's experience.     

Nostalgia and Degeneration: The Moral Economy of Drinking in Navajo Society

This article focuses on how some members of Navajo society use narratives regarding alcohol and drinking to comment on cultural degeneration and the decay of the traditional Navajo moral economy. These narratives drinking are seldom solely about alcohol but refer to a host of distinct yet interrelated concerns involving moral values, individual and collective identities, underdevelopment, imagined histories, psychic conflict, and social contention. This article sheds light on how evaluations of alcohol and drinking problems, as encapsulated in narratives of degeneration, fit into the overall context of contemporary Navajo society. Narratives of degeneration juxtapose a degenerate present to a nostalgic past and in the process direct moral censure toward two primary groups in Navajo society, namely, young people and others who drink to excess, [drinking, Native Americans, Navajo, narrative, alcohol]     

The Role of Education in American Indian Self-Determination: Lessons from the Ramah Navajo Community School

Since 1975 the Indian Self-Determination and Educational Assistance Act has enabled American Indian communities to enact self-determination through community-based schooling. In this study conducted by a Navajo researcher, the Ramah Navajo community defined self-determination and how it was operationalized within the community and school. The study demonstrates how education based on Navajo epistemology has been integral to self-determination at Ramah, underscoring the importance of incorporating Native American epistemologies in schooling for Indigenous students.     

A 122.5-kilobase deletion of the P gene underlies the high prevalence of oculocutaneous albinism type 2 in the Navajo population

Oculocutaneous albinism (OCA) is a genetically heterogeneous disorder. There are four known types of OCA: OCA1-OCA4. The clinical manifestations of all types of OCA include skin and hair hypopigmentation and visual impairment. Although there are a few documented observations of high frequency of albinism among Native Americans, including the Hopi, Zuni, Kuna, Jemez, Laguna, San Juan, and Navajo, no causative molecular defect has been previously reported. In the present study, we show that albinism in one Native American population, the Navajo, is caused by a LINE-mediated 122.5-kilobase deletion of the P gene, thus demonstrating that albinism in this population is OCA2. This deletion appears to be Navajo specific, because this allele was not detected in 34 other individuals with albinism who listed other Native American origins, nor has it been reported in any other ethnic group. The molecular characterization of this deletion allele allowed us to design a three-primer polymerase chain reaction system to estimate the carrier frequency in the Navajo population by screening 134 unrelated normally pigmented Navajos. The carrier frequency was found to be approximately 4.5%. The estimated prevalence of OCA2 in Navajos is between approximately 1 per 1,500 and 1 per 2,000. We further estimate that this mutation originated 400-1,000 years ago from a single founder.     

Associations of Circulating Oxidized LDL and Conventional Biomarkers of Cardiovascular Disease in a Cross-Sectional Study of the Navajo Population

The prevalences of cardiovascular disease (CVD) and type 2 diabetes (T2D) have increased among the Navajo Native American community in recent decades. Oxidized low-density lipoprotein (oxLDL) is a novel CVD biomarker that has never been assessed in the Navajo population. We examined the relationship of oxLDL to conventional CVD and T2D risk factors and biomarkers in a cross-sectional population of Navajo participants. This cross-sectional study included 252 participants from 20 Navajo communities from the Diné Network for Environmental Health Project. Plasma samples were tested for oxLDL levels by a sandwich enzyme-linked immunosorbent assay. Univariate and multivariate analyses were used to determine the relationship of oxLDL and oxidized- to non-oxidized lipoprotein ratios to glycated hemoglobin (HbA1c), C-reactive protein (CRP), interleukin 6 (IL6) and demographic and health variables. Type 2 diabetes, hypertension and obesity are very prevalent in this Navajo population. HbA1c, CRP, body mass index (BMI), high-density lipoprotein, and triglycerides were at levels that may increase risk for CVD and T2D. Median oxLDL level was 47 (36.8–57) U/L. Correlational analysis showed that although oxLDL alone was not associated with HbA1c, oxLDL/HDL, oxLDL/LDL and CRP were significantly associated with HbA1c and glucose. OxLDL, oxLDL/HDL and oxLDL/LDL were significantly associated with CRP. Multivariate analysis showed that triglycerides were a common and strong predictor of oxLDL, oxLDL/HDL and oxLDL/LDL. OxLDL was trended with HbA1c and glucose but did not reach significance, however, HbA1c was an independent predictor of OxLDL/HDL. CRP trended with oxLDL/HDL and was a weak predictor of oxLDL/LDL. This Navajo subset appears to have oxLDL levels comparable to subjects without evidence of CVD reported in other studies. The high prevalence of T2D, hypertension and obesity along with abnormal levels of other biomarkers including HbA1c indicate that the Navajo population has a worsening CVD risk profile.     

Jesus, peyote, and the holy people: alcohol abuse and the ethos of power in Navajo healing

Of the three religious healing traditions that coexist within the contemporary Navajo health care system, the Native American Church (NAC) and Pentecostal Christianity are more actively involved in the treatment of alcohol and substance abuse than is Traditional Navajo healing. This article examines these two more recent healing traditions as religious responses to the contemporary Navajo crisis of alcohol and substance abuse as well as to socioeconomic changes. These traditions offer new kinds of power, social networks, and personal meaning that facilitate a transformation of self, a revitalized sense of community, and a new vision of the possibilities of the future for Navajo people who suffer. Examining the ethos of power that underlies Navajo healing can complement the theoretical emphasis on harmony and beauty in anthropological research on Navajo culture and religion.     

mtDNA haplogroup X: An ancient link between Europe/Western Asia and North America?

On the basis of comprehensive RFLP analysis, it has been inferred that approximately 97% of Native American mtDNAs belong to one of four major founding mtDNA lineages, designated haplogroups "A"-"D." It has been proposed that a fifth mtDNA haplogroup (haplogroup X) represents a minor founding lineage in Native Americans. Unlike haplogroups A-D, haplogroup X is also found at low frequencies in modern European populations. To investigate the origins, diversity, and continental relationships of this haplogroup, we performed mtDNA high-resolution RFLP and complete control region (CR) sequence analysis on 22 putative Native American haplogroup X and 14 putative European haplogroup X mtDNAs. The results identified a consensus haplogroup X motif that characterizes our European and Native American samples. Among Native Americans, haplogroup X appears to be essentially restricted to northern Amerindian groups, including the Ojibwa, the Nuu-Chah-Nulth, the Sioux, and the Yakima, although we also observed this haplogroup in the Na-Dene-speaking Navajo. Median network analysis indicated that European and Native American haplogroup X mtDNAs, although distinct, nevertheless are distantly related to each other. Time estimates for the arrival of X in North America are 12,000-36,000 years ago, depending on the number of assumed founders, thus supporting the conclusion that the peoples harboring haplogroup X were among the original founders of Native American populations. To date, haplogroup X has not been unambiguously identified in Asia, raising the possibility that some Native American founders were of Caucasian ancestry.     

Identity and healing in three Navajo religious traditions: sa'ah naagháí bik'eh hózh [symbol: see text

In this article, we elucidate how the Navajo synthetic principle sa'ah naagháí bik'eh hózh [symbol: see text] (SNBH) is understood, demonstrated, and elaborated in three different Navajo healing traditions. We conducted interviews with Navajo healers and their patients affiliated with Traditional Navajo religion, the Native American Church, and Pentecostal Christianity. Their narratives provide access to cultural themes of identity and healing that invoke elements of SNBH. SNBH specifies that the conditions for health and well-being are harmony within and connection to the physical/spiritual world. Specifically, each religious healing tradition encourages affective engagement, proper family relations, an understanding of one's cultural and spiritual histories, and the use of kinship terms to establish affective bonds with one's family and with the spiritual world. People's relationships within this common behavioral environment are integral to their self-orientations, to their identities as Navajos, and to the therapeutic process. The disruption and restoration of these relationships constitute an important affective dimension in Navajo distress and healing.     

GM allotypes in Native Americans: evidence for three distinct migrations across the Bering land bridge

We report the results of typings, for immunoglobulin G allotypes, of 5392 Native Americans from ten samples, the typings having been performed over the last 20 years. Four cultural groups are represented: the Pimans-Pima and Papago; the Puebloans-Zuni and Hopi; the Pai-Walapai; and the Athabascans-Apache and Navajo. The haplotype Gm1;21 has the highest frequency in each population while Gm1,2;21 is polymorphic in all except the Hopi. The Mongoloid marker Gm1;11,13 is found primarily in the Athabascans. The Caucasian haplotype Gm3;5,11,13 is found at polymorphic frequencies in several of the populations but its frequency is very low or absent among nonadmixed individuals. Although Nei's standard genetic distance analysis demonstrates genetic similarity at the Gm and Km loci, the heterogeneity that does exist is consistent both with what is known about the prehistory of Native Americans and traditional cultural categories. When the current Gm distributions are analyzed with respect to the three-migration hypothesis, there are three distinct Gm distributions for the postulated migrants: Gm1;21 and Gm1,2;21 for the Paleo-Indians 16,000 to 40,000 years ago; Gm1;21, Gm1,2;21, and Gm1;11,13 for the second wave of Na-Dene hunters 12,000 to 14,000 years ago; and Gm1;21 and Gm1;11,13 for the Eskimo-Aleut migration 9,000 years ago. The Pimans, Puebloans, and the Pai are descendents of the Paleo-Indians while the Apache and Navajo are the contemporary populations related to the Na-Dene. Finally, the Gm distribution in Amerindians is found to be consistent with a hypothesis of one migration of Paleo-Indians to South American, while the most likely homeland for the three ancestral populations is found to be in northeastern Asia.     

Depressive illness and Navajo healing

What is the experience of Navajo patients in Navajo religious healing who, by the criteria and in the vernacular of contemporary psychiatry, would be diagnosed with the disorder called depression? We ask this question in the context of a double dialogue between psychiatry and anthropology and between these disciplines' academic constructs of illness and those of contemporary Navajos. The dialogue is conducted in the arena of patient narratives, providing a means for observing and explicating processes of therapeutic change in individuals, for illustrating variations in forms of Navajo religious healing sought out by patients demonstrating similar symptoms of distress, and for considering the heuristic utility of psychiatric diagnoses and nomenclature in the conceptualization of illness, recovery, and religious healing. From among the 37 percent of patients participating in the Navajo Healing Project who had a lifetime history of a major depressive illness, three are discussed herein, their selection based on two criteria: (1) all met formal psychiatric diagnostic criteria for a major depressive episode at the time of their healing ceremonies, and (2) together, their experiences illustrate the range of contemporary Navajo religious healing, including Traditional, Native American Church (NAC), and Christian forms. We suggest that, despite the explicit role of the sacred in religious healing interventions available to Navajo patients, differences between biomedical and religious healing systems may be of less significance than their shared existential engagement of problems such as those glossed as depression.     

Peach cultivation and use among the Canyon de Chelly Navajo

The Navajo of Canyon de Chelly, Arizona, learned peach cultivation from the Hopi in the eighteenth century. Navajos plant volunteer seedings and seeds. Slip planting, grafting, budding, pruning living branches, and fruit thinning, which had no precedents in Navajo agriculture, were rejected. Navajos protect their orchards against mammalian pests, and now practice spring spraying. Mapping of present orchards showed them to be located on alluvial terraces receiving runoff from cliffs and small tributary drainages; irrigation is occasionally practiced. Peaches are eaten fresh, boiled, or dried and stewed, and are used as a ceremonial purgative. Kernels are used in polishing stone griddles and in witchcraft.     

The HLA loci of the Hopi and Navajo

The purpose of this paper is to present the genetic distribution at the HLA-A,B,C, and DR loci in the Hopi and the Navajo. A sample of 100 outpatients from each tribe was selected at the Public Health Service Indian Hospital in Keam's Canyon, Arizona, and was typed for the antigens at the four loci. The distributions of the alleles and the haplotypes are similar in each tribe. A distance measure, f, confirms the genetic similarity of the two populations. It is concluded that the great cultural diversity of the Hopi and the Navajo is the result of a cultural evolution and diversification that has greatly outstripped the genetic evolution at the major histocompatibility loci over the past 20,000 years.     

The Punjab crisis since 1984: A reassessment

Over the last decade there has been increasing scholarly interest in the ethnic character of the Indian state. This interest has coincided with the rise of the Hindu revivalist Bharatiya Janata Party [BJP], nation‐wide clashes between Hindus and Muslims, and bitter conflict over affirmative action for backward classes. Simultaneously, the Indian state has been confronted by regional movements in Kashmir, Assam and Punjab seeking secession from the Indian Union. By focusing on the Punjab crisis this article argues that conventional explanations have concentrated on national political centralization and regional economic factors, to the neglect of Sikh ethno‐nationalism and its dialectical relationship with strategies for ethnic conflict management followed by the Indian state since 1947. Drawing on recent revisionist accounts, the Indian state, it is suggested, should be viewed as a form of an ethnic democracy in which hegemonic control is exercised over non‐Hindu ethnic groups. The Punjab case‐study shows that hegemonic control has characterized the relationship between the Sikhs and the Indian state between 1947 and 1984, and efforts to re‐establish hegemonic control after 1984 degenerated into violent control. The experience of the last ten years suggests that hegemonic control and violent control are unlikely to provide an enduring solution to the Punjab crisis. Rather, there is a need to address fundamentally the crisis of the Indian political system and how it has managed its minorities since 1947. Central to this reassessment is the viability of India's majoritarian political system in the context of an ethnically plural society.     

Circle of healing: traditional storytelling, part two

For decades, Bible stories have been a source of both conflict and healing. In earlier days, Christian missionaries often went to considerable lengths to question the accuracy of traditional northern Native stories, especially those with supernatural dimensions, and to discredit traditional Native spiritual leaders, such as medicine men and women, angakoks, and shamans. The missionaries’ efforts often undercut Native culture and sometimes contributed to the intergenerational trauma that creates widespread hurt and pain in northern Native communities today. At the same time, a significant number of northern Native people derive considerable solace and support from their Christian beliefs and church affiliations, and many Christian religious organizations active in the North today no longer oppose traditional Native stories, practices, and values. Many northern Native people recognize that there is great value in both Native stories and the stories found in the Bible, but some still feel a tension in trying to reconcile acceptance of both. In his presentation, Walter Porter provided an interesting perspective on this issue, and his approach has considerable potential for healing.     

An elephantine challenge: human–elephant conflict distribution in the largest Asian elephant population,southern India

Wildlife conservation is a complex issue especially when it involves large carnivores or mega-herbivores that are conflict-prone. Karnataka state in southern India is known to harbor high density of wild elephants. This conservation success story also has opportunity costs for communities living in close proximity to elephants. Despite the fact that human–elephant conflict is a serious conservation and social issue, there is little quantitative understanding of conflict especially over large areas. Here we conduct the first analysis of human–elephant conflict distribution, severity and explanatory factors over the entire state of Karnataka. We use data from the state forest department records on villages that experience conflict, compensation payments made by the government, elephant densities, forest cover and perimeter, and presence of physical barriers to mitigate elephant conflict. In total, 60,939 incidences of crop loss were reported and US$ 2.99 m paid in compensation during April 2008–March 2011. A total of 91 people were killed by elephants and 101 elephants died in retaliatory killings during the study period. A total of 9.4 % of the state’s geographic area covering 25 of the 42 forest administrative divisions were affected. There was no significant difference in conflict incidences or compensation given between protected areas and non-protected areas. There was no correlation between conflict incidences/unit area and elephant density, forest cover, forest perimeter of protected areas and presence of physical barriers. The results depict the importance of efficient management of physical barriers, conserving key habitat linkages, and acts as baseline data for future work.     

Minorities policy in the post‐Soviet republics: The case of the Gagauzi

This article explores the obstacles to crafting comprehensive policies for ethnic minorities within the Soviet successor states. It focuses on a case that has been viewed as a model for the peaceful resolution of ethnic conflict in the region: Moldova's devolution of power to its small Gagauz (Christian Turkic) minority. The relationship between the Moldovan government and the Gagauzi reached its nadir in 1990, when Moldovan volunteer forces and Gagauz irregulars stood at the brink of all‐out civil war over the issue of a separate Gagauz political entity. Since then, however, Moldova has created a special administrative unit known as Gagauz Yeri ('the Gagauz land'). In contrast to other ethno‐territorial disputes in the former Soviet Union, the Gagauz case has illustrated that a range of policy options exists between the extremes of maintaining a highly centralized, unitary state structure and the devolution of authority to loosely related confederative units.     

Unraveling the Anchoring Cord: Navajo Relocation, 1974 to 1996

The Navajo-Hopi Land Settlement Act slated 10,000 Navajo for relocation off land partitioned to the Hopi. In the Navajo philosophical system, such forced relocation constitutes a breach of personhood; it ruptures relocatees' inalienable connections to their matrilineal homes, actuated through burial of their umbilical cords and other acts. Owing to the reciprocal nature of relations between the Navajo and the earth, the long-term debilitating effects are far-reaching. The well-being of Mother Earth is just as dependent on the care of those given stewardship over particular locales as Navajo are on the continuing nurturance of their mother, the earth.     

Hypothesis of Historical Effects From Selenium on Endangered Fish in the Colorado River Basin

Anthropogenic selenium contamination of aquatic ecosystems was first associated with cooling reservoirs of coal-fired power plants in the late 1970s, and later with drainage water from agricultural irrigation activities in the 1980s. In the 1990s, selenium contamination has been raised as a concern in the recovery of currently endangered fish in the Colorado River system. Widespread contamination from seleniferous drain waters from agriculture has been documented in the upper and lower Colorado River basins. Historically, irrigation started in the upper Colorado River basin in the late 1880s. In the 1930s, selenium concentrations in various drains, tributaries, and major rivers in the upper and lower Colorado River basins were in the 100?s and 1000?s of µg/L. Native fish inhabiting large rivers such as the Colorado pikeminnow and razorback sucker were abundant before 1890, but became rare after 1910 to 1920, before the influence of mainstem reservoirs in the upper and lower Colorado River. A hypothesis is presented that selenium contamination of the tributaries and major rivers of the Colorado River basin in the 1890 to 1910 period caused the decline of the endangered fish and continues to inhibit their recovery.     

跨区域森林生态补偿的演化博弈分析——基于主体功能区的视角

新常态下,我国的森林生态环境承载力已经达到或接近上限,森林资源存在乱砍乱伐现象和林区政府监管乏力问题,究其根源是缺乏森林保护和补偿的驱动机制。在中央政府投入大量物力和财力的同时,其他利益相关主体却存在不同利益诉求和行为导向冲突,跨区域森林生态补偿难以实现,因此利用演化博弈模型厘清森林生态环境保护与补偿行动中保护主体、受益主体和中央政府的关系,有助于突破跨区域森林生态保护补偿困境,形成良好的行动机制。分析主体功能区利益群体逻辑关系的基础上,构建保护地区政府和受益地区政府的演化博弈模型,分别研究未引入"约束-激励"机制和引入"约束-激励"机制下的主体行为特征及其影响因素,剖析不同情形地方政府间的博弈决策行为。研究结果表明,在未引入中央政府"约束-激励"机制的情况下,跨区域生态补偿无法实现,保护地区政府会通过权衡保护森林资源收益和机会成本进行策略选择,当保护森林资源的净收益为正时,即使没有受益地区生态补偿,保护地区政府仍然有足够的激励保护森林资源,当保护森林资源的净收益为负时,两类政府群体容易陷入森林生态治理的"囚徒困境",而"约束-激励"机制的引入可以实现森林生态保护补偿的帕累托改进,通过中央政府惩罚、奖励金额的限制能够实现最优稳定均衡策略。