Four Corners » Culture

A Cultural and History Lesson In A Most Unusual Place by Jess Cossentino and Mary Ann McGarry

Mary Ann — Fri, 22 May 2009 10:36:07 +0000

The sun was setting on Kayenta, AZ when I decided to join our professor, Mary Ann McGarry, to view a unique cultural and historical exhibit, displayed in the most unusual of places- the Burger King across the street from our hotel. Amidst the typical fast-food restaurant décor, in the middle of the dining room was a large glass case containing various artifacts and information on the “Code Talkers” of World War II. The term “Code Talkers” refers to the Native American soldiers who served in the United States Marine Corps whose primary job was the transmission of tactical information using a specially devised code. These men broadcasted military information via radio communications using the unique coded language derived from their native Navajo language.

The display within the large glass cases consisted of diverse pieces of historical memorabilia pertaining to these soldiers, from hand written letters to military uniforms. I was vaguely familiar with the role these soldiers played in the war from viewing the major motion picture, “Windtalkers”. Upon viewing this exhibit, I discovered how crucial these soldiers were in the United States’ success during World War II. Working around the clock during the first two days on Iwo Jima, six networks of the Navajo Codetalkers transmitted more than 800 messages without an error (5). I realized these men made a special contribution and deserve much honor, especially because recognition for their service was delayed for so long. Even after the war was long over, these men had to keep their role secret.

Code Talker Seal

During a time when the Japanese were able to break almost every American code, Philip, Johnston, the son of a missionary, presented the idea of using the Navajo language for military communication. Johnston was one of the few non-natives who knew the Navajo language as he had grown up on the reservation. After gaining approval, 29 Navajos were inducted in the United States Marine Corps to begin their training as “Codetalkers”(1). Ironically these individuals chose to fight for the well being of a government that had treated Native Americans on the reservations as “wards”, more than full fledged citizens. Now young Navajo men flocked to the opportunity to serve their country in a distinct way.

Several items in the exhibit explained the code itself, which was a deviation from the native Navajo language. Fearing the language itself could be deciphered, as complex as it was, a new code was formulated which essentially had to follow four major guidelines during its development: 1) The codes words had to have some kind of logical connection to the term to which they referred. 2) Code words had to be unusually descriptive. 3) Code words had to be short. 4) Words that could be confused with other words had to be avoided (1). A detailed, full length dictionary of this “unbreakable code” can be found at: http://www.history.navy.mil/faqs/faq61-4.htm (2). To test the quality of the newly developed code, it was presented to native Navajo speakers who were not “Codetalkers” to see if they could decipher any meaning. They were unable to do so, which marked the code a success.

Navajo Codetalker Silver Medal

I was glad to see this exhibit recognize these special American soldiers and their great contributions to the success of the United States during World War II. The recognition was a long time coming; the code talkers weren’t formally recognized until 1992 in a public ceremony in Washington, D.C. The language wasn’t declassified until 1968 according to information provided in the display (3). The secret code remained classified after World War II, as it was considered still potentially valuable.

I was surprised at the location of the exhibit- a fast food joint. But, I also recognized this meant many more people had access to the information, individuals who might not otherwise seek out a war memorial in a museum. Burger King was open seven days a week, for long hours and was already staffed. And we, people who weren’t seeking fast food, were enticed to enter a Burger King, not because of the food or restrooms, but precisely to check out the exhibit. Not surprisingly, the owner of the Burger King is Navajo and created the “museum” from items collected from his father who served as a Navajo code talker (4). There is also a Navajo “Codetalker” exhibit in the Pentagon, but how nice to have one on the Navajo Reservation. In addition to the Burger King exhibit on the Reservation, there is also a new Veterans Memorial Park near the Navajo Nation Administration Center, in Window Rock, Arizona. Both in Kayenta and Window Rock, young Navajos have the opportunity to learn about and honor the service of their forefathers who served in the U.S. military, as do others who travel to the Southwest to learn more about the culture and history of the place. Citations

1.) http://library.thinkquest.org/J002073F/thinkquest/Code_talkers.htm

2.) http://www.history.navy.mil/faqs/faq61-4.htm

3.) http://www.bridgeandtunnelclub.com/bigmap/outoftown/arizona/navajonation/monumentvalley/burgerking/index.htm

4.) http://www.rez-biz.com/html_past/i6_richard_mike_czar.htm

5.) 1stbattalion3rdmarines.com/…/largeposter.htm

6.) http://www.lapahie.com/NavajoCodeTalker_Silver_Medal.cfm

Navajo Codetalker Monument in Window Rock, AZ

The Hogan: The Traditional Navajo Home by Chelsi Coulombe and Mary Ann McGarry

Mary Ann — Thu, 21 May 2009 23:03:56 +0000

Hogan next to Canyon de Chelly Visitor Center

My introduction to Navajo culture was on the first day of our PSU trip to the Colorado Plateau. At the Four Corners Outdoor School of Education in Monticello, Utah, the founder Janet Ross, gave us a tour of the facility. As we approached a beautiful, symmetrical structure with the door facing east, Janet informed us the multisided, usually hexagonal, wooden building was a Hogan, the traditional Navajo home.

Janet piqued my interest in Hogans when she explained the Navajo people believe if a death occurs in a Hogan the structure must be abandoned. Most of the time the Hogan is destroyed with fire so no one can live in the structure again. The deceased body is buried in the Hogan or a hole is made in the north side of the structure so the body can be carried out through the hole (1). From this point I became intrigued with learning more about the Navajo culture and in particular the Hogan.

The PSU students spent many hours in the van on our Southwest adventure driving through sparsely populated country, including through the Navajo Reservation in northwestern Arizona. Many communities we drove through on the Reservation consisted of clusters of trailer homes and/or government housing. Often a hogan was found next to the buildings. In the East, the wooden clapboard homes are sometimes described as having a “front house, middle house, back house, and outhouse”. On the Navajo Reservation, the custom was to have a Hogan as part of one’s living quarters. Today, most of the Navajo use the Hogan solely for ceremonies, rituals, and holidays, and not as their primary home.

Part of the lore about hogans includes a creation story, “…the first hogan was built by Coyote with help from the beavers. First Man, First Woman, Coyote and many others had just emerged from the layered worlds underground to the place of emergence on this world. Coyote suggested that the first hogan be built, a house for First Man, First Woman, and Talking God, but no one except Coyote (who had already done some travelling and snooping) knew what a hogan was. Coyote got logs and instructions on how to build the hogan from the Beaver People. Beaver told Coyote to sit on the ground facing east, holding his knees in both hands.” (2) The creation story emphasizes the integral and early role the Hogan played as part of the Navajo culture. One of the earliest forms of a Hogan was called a “fork-stick hogan,” modeled after a human being in a sitting position facing east- like Coyote in the creation story. A curtain covered the door facing east which enabled inhabitants to rise each morning and meet the dawn light.

Ceiling of a Hogan

The Hogan is usually made of wood logs and covered with earth. There are two main types: the original style called the forked pole Hogan, just described, and the more modern of the two, the stacked log Hogan. The two types of Hogans are also known as the female and male Hogan. The forked pole style is said to be male, protecting its inhabitants like a father. The stacked log Hogan is female and is said to care for its people like a mother. The female style Hogan is much more prevalent, coming into existence when the Navajo people started prospering and needed more room for bigger families. Both types of Hogans can be found side by side on the San Juan River near the town of Mexican Hat; our PSU group floated by these on our last day right before our take out.

Some of our PSU group members had a chance to visit and learn more about Hogans on the Navajo Reservation in Arizona. There was a model with interpretive signs next to the Visitor Center in Canyon de Chelly National Monument, and also at a small open museum in the town of Kayenta, Arizona. Some of the elementary schools we visited on the Reservation also had a Hogan as part of their facility. One of the most interesting Hogans we observed was the one in the bottom of Canyon de Chelly, which had a sign posted requesting hikers not to photograph the Hogan as it was someone’s home.

There is always a cookstove in the center of a Hogan

The Navajo culture is full of symbolism, much of it emphasizing balance. The Hogan, as we first learned from Janet, is no exception. The dome roof symbolizes the sky, the floor the earth, and the word Hogan translates in Navajo as “place home.” The Navajo consider their home, the Hogan, to represent the earth. “A hogan is more than a shelter. To build a hogan is to make sense of the world, to live in harmony with the cycles and forces affecting all life.” (1) To me, the Hogan symbolizes the core of the culture and beliefs of the Navajo. All of the Hogans faced the same direction and had the same basic shape. Wherever we went the Hogan was a familiar and repeating presence on the Navajo Reservation. Our PSU group traveled to the Colorado Plateau to learn about diverse cultures, and the Hogan was one distinct, visible feature that differentiated the Navajo from the Ute tribes.

References:

1. (The Hogan by Scott Thybony).

2. (http://www.kstrom.net/isk/maps/houses/hogan.html).

“Uravan: A Fading Memory” by PSU student Jess Byrne and Mary Ann McGarry

Mary Ann — Thu, 21 May 2009 13:21:42 +0000

As I walked into the elementary school in Paradox Valley, CO I was led to the office where I met Jon the principal and another faculty member who informed our PSU group about their backgrounds and where they each had grown up. The female teacher’s story intrigued me, she related that the town where she was raised no longer exists. When I asked for an explanation, she told me almost everything in the community had been placed in a big hole and buried under concrete.

Uravan is a special kind of ghost town. Once an active mining district, when the perils of human exposure to certain radioactive materials was documented, the town was declared a superfund site, and the uranium and other related toxic contaminated materials were “cleaned up”. I was astonished; I couldn’t imagine my hometown becoming non-existent and having all of my childhood memories fading into a dream-like recollection. I realized the teacher I’d met could never visit her old house, or the places she use to hang out with her childhood friends. I immediately wanted to know more about the removal of this town!

Upon returning to New Hampshire and conducting some research, I learned the site of Uravan is located in Montrose County, Colorado (refer to attached map). This 680 acre site along the San Miguel River, close to the border of southeastern Utah has not only been abandoned, all that remains is a boarding house and recreation hall and posted signs warning visitors that the area may be radioactive. The town’s name is derived from compounds mined in the area-“Ura” for uranium and “Van” for vanadium. The region supplied Madame Curie with radium for her pioneering medical research, and Manhattan Project scientists for their development of the atomic bomb- a weapon used on Japan to end World War II.

The story of Uravan began in 1881 when the yellow-colored ore carnotite – a mineral that contains radium,

Carnotite

vanadium, and uranium- was discovered in the vicinity. In 1915 a mill was established, and in 1928 the U.S. Vanadium Corporation acquired the mill and started refining vanadium, a mineral primarily used to harden steel (1). In the mid-1930’s the company then built stores, a post office, a fire station, schools, a health clinic, and other recreational amenities for its employees (2). “At one time, over 800 people lived along the tree-lined streets…” (3) Active mining in the area continued through the 1950’s, and then declined in the ‘60’s and ’70’s.

View of Uravan and the river

The mining process left large volume of wastes which contaminated the air, soil and groundwater near the plant. Contaminants included radioactive products- crystals and mill tailings containing radioactive uranium and radium. Other chemicals in the tailings and ground water included heavy metals, such as lead, arsenic, cadmium and vanadium. Environmental cleanup of the site commenced in 1986 and was essentially completed by 2001. (3) Residents had to move at this time. The contaminated materials were relocated and placed in “covered containment cells” (4). Because no one now lives in the town of Uravan the health risks are considered low; the land and water are no longer being used, so Uravan is no longer considered a hazard (5)After investigating the history of Uravan, I gained a new appreciation for the EPA and other organizations that protect human health. I wonder how many former residents of Uravan suffered consequences from years of living on the contaminated site. Not only was their health compromised, but they eventually lost their town. Former residents have tried to keep their memories alive through an online memorial website (3). I certainly didn’t expect to return from my first visit to the Colorado Plateau with such an interesting Ghost town. Learning about a place that so significantly impacted American and world history had special meaning for me as a result of personally meeting a former resident.

Ore truck unloading

Bibliography

1. http://www.mii.org/Minerals/photovan.html.
2. http://coloradohistory-oahp.org/programareas/shf/articles/2002/uravan.htm.
3. http://www.uravan.com/.
4. http://www.epa.gov/Region8/superfund/co/uravan/
5. Colorado Department of Public Health and Environment, 4 May, 2009,
6. http://www.cdphe.state.co.us/hm/rpuravan.htm#summary.
Photo of Uravan with the San Miguel River in front http://www.dregs.org/fldtrips.html.
Photo of the mineral cartonite, http://mysite.du.edu/~jcalvert/phys/uranium.htm.
Location of Uravan

The Golden Eagle by PSU student, Chelsi Coulombe (edited by MaryAnn McGarry)

Mary Ann — Mon, 11 May 2009 14:54:02 +0000

A Plymouth State University group of students experienced the amazing beauty of the Southwest while floating down the San Juan River during a travel course that took place during our March spring break of ‘09. Gray cottonwoods lined the river banks and contrasted with the red canyon and blue sky backdrop. These vistas and temperatures were a much welcomed change to the cold white landscape in New Hampshire that we had left behind. The San Juan River winds through the arid canyon country like a snake.

On the first day, around one of the meandering bends, we spotted a dark animal on the sandy bank. I rummaged quickly through my pack looking for my camera trying not to take my eyes off this dark figure. The large bird picked its head up briefly to watch us. As the raft floated closer and the bird continued to tear at a dead deer, the bird’s size became apparent. We were observing a golden eagle, the largest bird of prey in North America, with a wing span ranging from 6 to 8 feet long (http://animals.nationalgeographic.com/animals/birds/golden-eagle.html). We were so close that I could see its hooked beak and large yellow talons dig into carrion. Unlike the bald eagle, that can be seen along river ways in New Hampshire, the golden eagle has feathers on its legs that extend all the way down to their talons (observable in the photo). Otherwise, immature bald eagles resemble golden eagles, although golden eagles are a bit larger. Also golden eagles mainly prey on small mammals, but will eat small birds and reptiles when game is scarce, whereas bald eagles primarily eat fish(http://www.allaboutbirds.org/guide/Golden_Eagle/lifehistory).

Golden eagle on the San Juan River

Golden eagles are known to be monogamous and along with their mate they’ll maintain a territory of up to 60 square miles. The golden eagle is the national bird of Mexico and is found along the whole western continent of North American from Alaska down to Mexico. Some that live in the colder climates like Canada and Alaska migrate south in late fall but most maintain the same territory year round (http://en.wikipedia.org/wiki/Golden_Eagle#Heraldry). Golden eagles are more aggressive than bald eagles and will not allow bald eagles to coexist in the same area (correspondence with staff at the Sonoran Desert Museum, Tucson, AZ.) As we moved past the eagle, its mate could be seen watching intently from the canyon wall. The high walls of the canyons provide the perfect place to make nests safe from predators. The female lays an average of 2 eggs once a year that are white in color or occasionally white with small cinnamon color blotches. Both the male and the female help incubate the eggs for about 40 to 45 days until they hatch (http://dwrcdc.nr.utah.gov/rsgis2/Search/Display.asp?F lNm=aquichry). This unexpected, close-up sighting of wildlife was one of the most memorable experiences of the trip. I will always remember the beauty of this majestic creature.

Chelsi on Ladder in Mancos CanyonLadders in Ute Mountain Ute Tribal Park

Ladders in Ute Mountain Ute Tribal Park

The San Juan River wasn’t the only place we saw evidence of this animal in the Southwest. The golden eagle is represented in artifacts from different cultures on the Colorado Plateau, specifically, the Native American tribes. Golden eagle feathers are still used in some traditional ceremonies, and significant places are appropriately named for the birds. On our last day of our journey through the four corners region, we visited the Ute Mountain Tribal Park, on the back side of Mesa Verde. Marshall, our Ute guide, not much older than ourselves, was incredibly knowledgeable about so many aspects of the area-history, culture, and flora and fauna. The last cliff dwelling we visited in Mancos Canyon was accessed by climbing down four wooden ladders, hiking along a ledge for approximately a mile, then up a fifth long ladder, not suitable for those fearing heights, and finally we had to duck under an overhang for approximately 15 feet to reach a well preserved ruin in an alcove sitting half way up the canyon wall.

View of Eagle's Perch Ruin

View from Eagle's Perch Ruin

This remarkable site, more easily reached by eagles than humans, was aptly named Eagle’s Nest. From our first day to our last, the eagle, in one way or another, welcomed us to the Southwest, and for me became symbolic of our trip.

Exploring An Ancient Tree House

Mary Ann — Thu, 11 May 2006 10:37:44 +0000

I am perched on a ledge at 7,000 feet on the underside of a cliff. There is an ancient cliff dwelling directly in front of me. My hands are touching it. It feels firm, architecturally secure, almost like it was constructed in modern times. I would not guess it dates back to the 12^th century. This dwelling, named Spruce Tree House, was discovered in 1888 by Richard Wetherill and Charles Mason (Spruce Tree House: Mesa Verde National Park Visitors Guide; Mesa Verde National Park, 1986). These men came upon the 114 room, eight kiva, Spruce Tree House while searching for their cattle that were lost in the area. The dwelling was marked by a large Douglas spruce tree that was growing from the front of the dwelling to the top of the mesa. It is believed that the men first penetrated the ruin by climbing down the tree.

Spruce Tree House is a human-made marvel that needed to be preserved. Mesa Verde National Park was established 18 years later, in 1906, to fulfill this need. This would mark the first time in our nation’s history that a national park was created to protect an historical, culturally important human-made structure. Spruce Tree House is the third largest cliff dwelling in Mesa Verde National Park. It was built by the Ancestral Puebloans between the years A.D. 1200 and 1276 and remains mostly preserved. However, the overhanging cliff is now tattooed with red coloring resembling paint. As I stood there, gazing up at the red coloring, I wondered if it was Ancestral Puebloan pictographs or a modern addition. The ranger on duty helped make the clarification. The red coloring is a fire retardant chemical sprayed on the overhanging cliff to hold back the forest fires that destroyed part of the park in 1996.

While navigating through the ruin with my classmates it was hard to believe that at one point this dwelling was home to as many as 100 people. The 114 rooms and eight kivas (ceremonial chambers) that were part of the original dwelling do not seem to be enough space. Spruce Tree House measures 216 feet at its greatest width and 89 feet at its greatest depth.

Dr. Jesse Walter Fewkes of the Smithsonian Institution contributed to the opening of the Spruce Tree House for visitation by the public. The site was excavated, fallen debris was removed, and walls were stabilized. The majority of the ruin is open for navigation except for a few sections towards the back. The restoration of the ruin even includes a reconstructed kiva that allows you to climb down a ladder and become part of an environment occupied so long ago. It is through the foresight of Fewkes and those who established Mesa Verde National Park that as a visitor to the area I now have the opportunity to navigate through this sandstone masterpiece.

Wondering About the Varying Sizes of Native American Reservations in the Four Corners Region

Mary Ann — Fri, 05 May 2006 20:27:32 +0000

Having lived in Arizona, I certainly was familiar with the relative large size of the Navajo Reservation (27,000 square miles- the largest Native American Reservation in the U.S.) compared to the much smaller Hopi Reservation (6000 square miles). However, I knew virtually nothing about the Ute Reservations until visiting the Four Corners Outdoor School. We drove by signs in southern Utah designating that we were passing through the Ute Reservation.

I wondered why the Ute reservation lands weren’t contiguous. I learned the story is complicated; there are three groups of Utes: 1) the Northern Ute who live on the Uintah-Ouray Reservation near Fort Duchesne in northeastern Utah; 2) the Southern Ute who live in the southwestern corner of Colorado near Ignacio; and 3) the Ute Mountain Ute who live near Towaoc, Colorado, and also small sections of Utah and New Mexico (http://www.cpluhna.nau.edu/People/ute_indians.htm). The White Mesa Community of Utah, near Blanding, is part of the Ute Mountain Ute Tribe, but is largely autonomous. The Northern Ute are the largest tribe and the largest reservation in Utah. The largest section of the Ute Mountain Ute Reservation is situated in the southwestern portion of Colorado and the northwestern portion of New Mexico, just to the northeast of the much larger Navajo Reservation and bordering Mesa Verde. In addition to the above described Ute Mountain Ute tribal reservation lands, there are individually owned lands or allotments, as well as US Government lands utilized for school purposes, all in southeast Utah near Blanding. Also the tribe holds fee patent title to seven tracts of land located in Utah and Colorado. These differing designations makes it difficult to draw clean boundaries around the reservation (www.eere.energy.gov/tribalenergy/guide/pdfs/ute_mountain_ute.pdf).

One of the more interesting aspects of the Ute Mountain Ute Reservation, is the Ute Mountain Tribal Park, overshadowed by the more famous Mesa Verde National Park, but which has been selected by National Geographic Traveler as one of “80 World Destinations for Travel in the 21st Century”, one of only 9 places in the United States to receive this special designation (http://swcolo.org/Tourism/Archaeology/utemtn.html.) The Park is approximately 125,000 acres is size, including a 25 mile long stretch of the Mancos River, and contains more archaeological sites than adjacent, more famous Mesa Verde. The Tribal Park must be explored with a Ute guide (http://www.eere.energy.gov/tribalenergy/title26/ute_mtn_summary.html). We wondered about the nature and extent of the ruins just outside Mesa Verde and the number of tourists that took the trouble to visit the latter.

We noticed as we drove through the four states that some of the Ute reservations seemed more prosperous, like those that allowed gambling. There are also cultural as well as economic differences among the Utes. The Southern Ute of Colorado are the wealthiest of the tribes and have financial assets approaching $2 billion from gambling (Sky Ute Casino), tourism, oil & gas, real estate leases, and other off-reservation financial and business investments (http://en.wikipedia.org/wiki/Ute_Tribe). The Utes in Utah are not allowed to have gambling. I never thought about the origin of the word Utah, derived from the name Ute, until I visited southeastern Utah and saw the signs for the Ute Reservations.

–Mary Ann McGarry, instructor

Sleeping Ute, Sacred Ute!

Mary Ann — Fri, 05 May 2006 18:51:17 +0000

Standing outside at the Four Corners Outdoor School base camp outside of Monticello, UT, one can see the Sleeping Ute off in the distance. The Sleeping Ute mountain range resembles a person laying down. Features that can be made out are a head, arms crossed over the chest, hips and legs.Â Ute legend tells of a Great Warrior God who helped to fight against the “evil ones”. During the fight the warrior and the evil ones’ feet pushed into the land and formed the mountains and valleys of the area. The warrior was wounded during this fight and while resting, fell into a deep sleep. The warrior’s blood is believed to have become the “living water” of the rivers and when the Warrior God is happy with the people, rain clouds come from the God’s pocket. The Warrior God does not have a specific gender in many versions of the legend. The seasons were also thought to be due to the changing of the God’s blanket. The light green blanket indicates spring, dark green is summer, yellow and red is fall, and white is winter. When there is fog or clouds over the mountain, it is an indication of the changing of the “blanket” or season (http://www.utemountainute.com/legends.htm).

The Sleeping Ute is the common name for the Ute Mountains. They are a cluster of peaks approximately 5 by 12 miles in length and stand apart from other mountain ranges. This area once was, and still is, a sacred place to the Ute Indians, and after much trading of land, is now wholly contained within their reservation. The range can be seen up to 50 miles away, but is best seen from 15-25 miles away. The range is formed of Tertiary igneous rocks pushing through layers of Navajo Sandstone, Entrada Sandstone, the Summerville Formation, and Junction Creek Sandstone. Weathering of the softer layers has given the mountain range its distinctive features (http://en.wikipedia.org/wiki/Ute_Mountain). This is just one of many examples where the geology of landforms plays a large role in both the history and legends of the Native American people. \

–Alyssa Langley

Treasuring Butler Wash Petroglyphs

Mary Ann — Thu, 04 May 2006 17:47:08 +0000

One of the neatest parts of the Four Corners trip was seeing the petroglyphs at Butler Wash. Butler Wash is a side canyon off of the San Juan River, whose cliff faces are covered in petroglyphs. The panel which we stopped at is perhaps the most famous of these petroglyphs and can only be reached by rafting down the river or a long hike. The panel of petroglyphs is over 200 ft long and approximately 30 feet above ground level (http://www.coconino.edu/apetersen/_art221/rockart.htm). The majority of the petroglyphs at Butler Wash are from the Basketmaker II-III Period (100 BC-700 AD), but there are a few others that are most likely from the Navajo people (http://mc2.vicnet.net.au/home/vhra/web/butler.html).

Petroglyphs are pictures that have been etched into the rock, rather than painted on. Several types of subject matter are etched on the rock. Anthropomorphs are defined as a figure resembling a human being, Zoomorphs are animals or insect-like creatures, and then there are abstract and representational figures as well (http://www.coconino.edu/apetersen/_art221/rockart.htm). The exact meanings of rock art are not known, but they are thought to have been used for rituals. Many may have been for shamanistic rituals and these panels would include masks, headdresses, elaborate costumes, birds, animal spirit guides, and skeletons (http://www.coconino.edu/apetersen/_art221/rockart.htm).

As we got off the boats, one of the first things our guide warned us about was to not go scaling the hill to get to the panel. This “hill” is actually a burial ground from the ancient people and is sacred and should be treated as such. We were also warned to not touch the panel, as the oils in our hands would degrade the etched petroglyphs. As we climbed around the hill, up to the panel, several large petroglyphs came into view. These seven anthropomorphs are not only found here, but in several other areas as well. We were told that they most likely represented the deities of the ancestral people who lived in the area. These deities were represented with large, triangular shaped bodies, with small circular heads. Each of them had what appeared to be a head dress and large hands and feet. Most of them had ornaments about their bodies as well. There were many zoomorphs scattered about the panel as well. They appeared to represent birds, big horn sheep, insects, and types of deer. There were also several representations of what seemed to be corn; we thought perhaps this was special to the people because it was a large part of their diet.

The petroglyph panel was very impressive in itself, but there were other interesting historical aspects in the area as well. As we came close to the panel, we could see several circular indentations in the side of the canyon wall. Our guide explained that these were used by the Anasazi as ladders by which they got up to either their houses or granaries. An interesting fact about them was that if one did not start off on the correct hand and foot, then they would get stuck half way up the wall, and most likely fall before they would be able to climb back down. This was taken as a security measure to protect themselves and their food. Another cool aspect of the Butler Wash area was that there were ancient shards of pottery strewn about the ground. You are supposed to leave these for others to enjoy as well, but many people have taken them as souvenirs, so there are not as many left as there once was. Still, we were able to find some large pieces and some decorative pieces, which we left in place. Some were painted and others had raised designs on their surfaces. Overall the area was filled with ancient history that deeply deserves to be respected and preserved for future generations to learn from as well.

–Alyssa Langley

Learning about A Navajo Legacy- Canyon de Chelly

Mary Ann — Fri, 21 Apr 2006 17:16:37 +0000

One of the neatest places I visited while out West was Canyon de Chelly in Chinlee, AZ. The “Chelly” is pronounced “shay” and not as it is looks. I found out that this is a big deal with the native residents, they get very upset if the name is pronounced wrong. The canyon is designated as a National Monument and is home to much fascinating history. I had been told that it was a neat place by both my professor and the regional coordinators I was with, but seeing it in person was a whole different story. As we did not have a guide with us and were limited on time, we were only able to visit certain areas of the monument, but each was well worth it. Navajo guides are required to be with you to visit many areas of the canyon due to the immense amount of historical artifacts and mainly because many Navajo still live on this land as they traditionally did. The guides serve to make sure the inhabitants of the canyon are not disturbed, and the guides also serve as interpreters, describing unique aspects of the area.

As we drove along the winding South Rim Drive of Canyon de Chelly, I could only catch glimpses of canyon walls off to the left. We drove until we seemed to come to the end of the canyon, where we turned off onto a side road. This brought us to the Spider Rocks overlook. As you cannot see the Spider Rocks from the parking area, I wasn’t quite sure what to expect, but as I rounded the trail and they came in to view, I was immensely impressed. The Spider Rocks are two 800 ft twin towers sitting in the middle of the canyon. I was told by one of the coordinators that Navajo legend states that a woman, known as Spider Woman, lives on top of one of these rocks. Mainly told to children, the story states that if someone was bad or was to climb to the top of the rock, they would fall victim to the Spider Woman and their bones would rest upon the top of the rock forever.

The second area we stopped at is known as the White House Ruins. The ruins cannot be seen from the road and one must hike 1.5 mi down into the canyon to reach them. This is the only area within the canyon walls that someone can visit without a guide. The hike down was fun, yet frightening at times due to the fact that we were basically winding our way down a steep rock face. There were a few tunnels to pass through and many small lizards running about the rocks. Once down on the canyon floor, we came upon a farm with a Navajo Hogan in the middle of a field. The Hogan is used by the Navajo as a place for meetings, spiritual undertakings, and many other things. These structures play an important role in Navajo life and are found next to nearly every house on the reservation. Passing the farm, we came to a stream bed with a small foot bridge crossing it. As we crossed the bridge we came upon a herd of sheep, most likely belonging to one of the inhabitants of the canyon. I remembered being somewhat surprised because they looked different from the sheep I am used to in New England.

As we rounded the bend we came upon some Navajo people with several tables of merchandise. I was told by the regional coordinator that they could actually get in trouble for selling things there because they needed a permit to sell in the area and permits were not usually given to sell down by the ruins. I didnâ€™t really know how to feel about this because I felt like it was their land, and selling souvenirs seems to be a big source of income for them. But I don’t know all the logistics surrounding the situation so I cannot judge. As we passed the merchants, the ruins came into view. I was in awe because the sun was hitting them just right so they looked majestic. I had seen other ruins on the trip, but these seemed different somehow. The White House Ruins are left from when the ancestral puebloan, formerly referred to as the Anasazi, inhabited the canyon, around 1200 years ago and are some of the oldest in Canyon de Chelly. Anasazi, is said to be a Navajo word for “ancient enemy” and so is considered to be culturally insensitive, (Secrets of the Range Creek Ranch, Smithsonian, March 2006, p. 74.) They ruins are set into the wall at the bottom of a 500 foot cliff and are well preserved. As we left the ruins and started the trek back up the canyon, I tried to imagine what it would have been like to live in this place hundreds of years ago. Even though the hike back up in the intense noontime sun was rough, it was still well worth it to have experienced one of Arizona’s natural treasures. –

Alyssa Langley

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