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They skip certain rituals such as the four-day run, or they opt to have the Blessing Way only, without the elaborate ritual.

Other mothers replace the physically laborious creation of the ground corn cake with a slab of chocolate cake from a supermarket.

Navajo medicine people call on the Holy People, who are believed to attend the Blessing Way, seasonal ceremonies, and curing rituals.

The Blessing Way is said to be associated with Navajo women. So when Goldtooth received her jish , or medicine bundle, which holds a powerful collection of tools, her connection to Navajo Country also deepened.

I have a flock of sheep. I lived in Flagstaff. The ceremonies are connected to the land here. Goldtooth attended Northern Arizona University, where she received Western knowledge culminating in a bachelor degree in Native American studies and sociology.

A Western education could have guided her away from the four sacred mountains and into a border town or city where jobs are available.

Instead, she returned to Round Rock to continue her role as a Blessing Way hataalii and also to perform protection prayers. Not all Navajos embrace traditional worship.

Other faiths are available, ranging from Christian to the Native American Church, a worship that blends traditional Navajo religion and Christianity beliefs with the use of peyote.

Some Navajos hopscotch between faiths. Detractors from the traditional Navajo faith cite cost and a lack of access to medicine people.

Others blame the American life that forces them to move into the city for jobs. Subsequently, they lose ties with extended family relatives whose energy and resources are needed to pull off a successful ceremony.

Many Navajo youth are born into other faiths, which their parents embrace and encourage. Traditional Navajo faith also rides on the oral language.

When medicine people such as Goldtooth call on the Holy People to bless an individual during a prayer, each deity carries a name.

To receive a blessing or help, the correct enunciation is required. Goldtooth notices more Navajo children speak only English, which forces medicine people like herself to modify their work.

Sometimes mothers recite the prayers in Navajo for their daughters. Goldtooth places the responsibility on the girls. I make them do their own reciting in prayers rather than having a parent do the reciting.

I explain how the prayer is for them and their future, and therefore they must do them themselves. By the time the ceremony ends, most of the daughters are able to repeat the prayer in Navajo.

The medicine woman also notices that change occurs when Navajo youth move into urban Navajo communities or off the Nation.

This includes respect for parents, elders, and other people. Navajo children are taught in the Navajo language to never speak harsh words, because they can inflict pain.

But Western instruction encourages youth to speak up and have an opinion—to be argumentative and to solve problems through an analytical process is prized in the American society.

Still, that may not be enough. W hen Navajo educator Rebecca M. Benally took the helm of the Montezuma Creek Elementary School in the northern portion of the Navajo Nation in Utah, the new staff disapproved of her promotion to principal.

They did not object to her wealth of experience in the education field, but to her gender. What shocked Benally even more was the attitude that masked the resistance by Navajo educators—especially female educators.

Christian missionaries in the s attempted to tame the wild surroundings, but even today the local Aneth Chapter House, one of communities on the Navajo Nation, is wedged in an arroyo.

So when Benally arrived, she was soon approached by a Navajo colleague who confided that her Mormon faith made it uncomfortable to work in a setting where a woman was in charge.

A clash of cultures seemed certain, because the Navajo culture is both matrilineal and matriarchal, while the Mormon-dominated community of Montezuma Creek promotes a patrilineal society.

The elementary school staff expected the Navajo educator to throw up her arms in defeat and walk away from criticism, as was traditional when change was suggested in the school community.

The workers did not realize that this Navajo educator knew more about them than they did about her, and she refused to wilt under pressure.

She was on a mission to raise student test scores in order to pass the federal report card and to move Navajo kids out of special education.

Benally refused to give in. She had come too far to make accommodations. She took a hard line and told those who opposed her leadership because of her gender they could leave, if they wished.

The stance resulted in an exodus of those resistant to female leadership. Then, something almost miraculous happened.

When she first arrived on campus, half of the students were in special education classes. Native American women usually place several pics.

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