Search results
Results From The WOW.Com Content Network
The term Navajo Pueblitos, also known as Dinétah Pueblitos, refers to a class of archaeological sites that are found in the northwestern corner of the American state of New Mexico. The sites generally consist of relatively small stone and timber structures which are believed to have been built by the Navajo people in the late 17th and early ...
The Navajo speak a form of Na-Dené, which is the language spoken by the Southern Athabaskan people. The culture of the Navajo people has a rich history of symbolism, spirituality, and has a deep connection to the Earth. Beginning with the Navajo creation story, colors have both symbolic and spiritual meaning to the Navajo.
The Frances Canyon Ruin is a Navajo pueblito near Blanco in Rio Arriba County, New Mexico, United States. Built ca. 1716, [1] it reflects economic and social changes taking place among the Navajo of this area during the 18th century. In the previous century the Spanish introduced sheep, fruit, cattle, and horses into the area.
Old Fort is located on the edge of a mesa overlooking a deep canyon in the cultural area known as the Dinétah, the traditional homeland of the Navajo people.. The site contains the remains of eight forked-stick hogans and 12 ground floor rooms, all of which are enclosed by a stone wall.
Name in English Name in Navajo County Population [1]; Alamo: Tʼiistoh Socorro, NM: 1,150 Aneth: Tʼáá Bííchʼį́įdii San Juan, UT: 598 Beclabito: Bitłʼááh Bitoʼ
The Navajos' long walk for education: a history of Navajo education = Diné Nizaagóó liná bíhoo'aah yíkánaaskai: Diné óhoot' aahii baa hane'. (1975). Prepared by participants in an Institute on American Indian Culture, conducted at Navajo Community College: Summer 1970. Our friends, the Navajos: a select collection of studies. (1976).
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 Archived 2021-04-18 at the Wayback Machine
Editha L. Watson in The Navajo Times likewise praised Loh for his sensitivity toward the Navajo people and his storytelling ability. [2] The historian William H. Lyon, by contrast, called the book superficial in its analysis and criticized it for its disorganized, sometimes off-topic historical narrative and lack of citations.