Holistic perception of the world and man as an integral element of nature is deeply inherent in world culture and finds its origins in the early stages of development of traditional societies, including the Indian people, Navajo. Navajo stories describe the process of creating the world through the use of images and elements of nature. These legends say that people came out of nature and are an integral part of it throughout life. Respect for nature, spirit, animals, and the environment is a vital trait of these people. Navajo’s view of nature is neither theoretical nor practical; it is sympathetic, it does not ascribe to itself a unique and privileged place in the natural hierarchy. The concept of the kinship of all forms of life is the oldest sense of spirituality in Navajo.
Since the legends show the primary forms of human connection with nature, they interpret natural phenomena and the origin of animals and humans. According to The Sun, Moon and Stars (n.d.), the First Man and First Woman created the sun, moon, and stars to give light to the First People. The way they tried to help people, listening carefully to all their requests, symbolizes compassion for others and the whole natural world. The First Man and First Woman worked with particular trepidation on the stone discs representing the sun and moon. When these attempts failed, they did not waste quartz and used it to light up the night sky by creating stars. This episode shows Navajo’s rational attitude towards natural resources and an irresistible desire to make the world around him better.
A special place in the legends of Navajo is occupied by the Coyote, who is a kind of balancer. While Coyote often creates chaos, it also provides harmony and balance more broadly. For example, although Coyote confused two identical stars (Gemini), he made the Milky Way. Furthermore, from this story, the reader will learn about the special relationship of Navajo to the stars, the constellations of which provide the life principles and values of the people. For example, a constellation in the form of two rabbit tracks, one following the other, regulated hunting, another constellation associated with planting and harvesting, and the North Star symbolized the central fire in the house, providing warmth and stability, and safety. Thus, the people were subject to the forces of nature, which were a priority for the Navajo.
The myths described in Changing Woman [Asdzaa nádleehé] are about creation and reproduction. According to Changing Woman [Asdzaa nádleehé (n.d.), the heroine created humanity from her epidermis and subsequently supported the Earth with her generosity. Moreover, she has bestowed several things on humanity, for example, certain ceremonies that will protect society from evil forces. She grants blessings on them through rituals and gives them immunity from various dangerous things and protection from malicious creatures. Thus, her gentle benevolence is considered an example for all women to strive for.
No less symbolic history of the Navajo people is At The Rainbow’s End. Welker (2015) notes that one aspect of At The Rainbow’s End is the myth of First Woman the Goddess’s sexual union with the Sun-God and Water-God, from which her children were born. In this story, the sun’s rays and water are images of sexual intercourse. The rainbow symbolizes the path to happiness and the means that help to overcome difficult trials. Thus, in this story, the forces of nature help people on their difficult life path.
When myths first appeared, they were a means of knowing the environment. Then it teachings about gods and became a means of theology, and with the development of the society, they turned into some fairy tale. In modern technogenic times, when the confrontation between man and nature has intensified, it is seen that the ecological function began to dominate in the constitutional elements of myths.
In modern realities, Navajo stories become especially relevant. The threat of an ecological catastrophe is one of the most pressing problems of our time. The anthropocentric tendencies of the last centuries have strengthened the distance between man and nature, which led to the self-identification of the representative of the industrial and post-industrial formation exclusively as a consumer of natural resources. The consequence of man’s alienation from nature was the ruthless manipulation of matter and energy, which violated the life support mechanisms of the planet. The prevailing trends in mass culture, conditioned by the cult of consumption and the search for maximum benefits in the present, contributed to the further exploitation and pollution of the natural environment. Thus, in the context of the growing environmental threat, it seems appropriate to turn to the past, namely to the traditional stage of cultural development, which preserves the customs of a careful attitude of man to nature and their harmonious mutual influence.
In this regard, the inclusion of Navajo principles in education is of particular importance. According to Johnston (2016), four values should be at the core of learning. HĂłzhĂł, Ajoobá, Nahasdzáán and k ‘Ă©, which are fundamental principles of kindness, compassion, all-roundness, and interdependence. Skills can be empty and even dangerous, and without values, a person can only harm himself, others, and nature. Educators need to create safe and supportive spaces where the processes of self-identification and awareness of the value of nature and the environment for humans could occur naturally for every child.
References
Changing Woman [Asdzaa nádleehé. (n.d.). Hanksville. Web.
Johnston, L. (2016). What would changing woman do? | A Diné perspective on education. YouTube. Web.
Sabzalian, L. (2019). Indigenous children’s survivance in public schools. Taylor & Francis.
The Sun, Moon and Stars. (n.d.). Hanksville. Web.
Welker, G. (2015). At the rainbow’s end. Indigenous Peoples Literature. Web.