This is my critique of Paul G. Zolbrod's very important compiling of the 'Diné bahanè', or Navajo Creation Story. Every culture (or, traditionally, religion) has their own creation story and after reading this version of the Navajo tradition as provided by Zolbrod's impressive efforts, I have come to realize the importance of belief in the development of culture and the importance of society to the individual in terms of basic comprehension. Anyway. Enjoy.
---
Zolbrod, Paul G. Diné bahanè: The Navajo Creation Story. 2nd ed. Albuquerque, NM: University of New Mexico P, 1984. 431 pp.
Zolbrod’s work in Diné bahanè is anthropologically unique because it is traditional ethnographic work yet most certainly functions as such. The bulk of the text is a the author’s rendition of the traditional Navajo creation story, a very long and tumultuous experience describing how the spiritual foundations and historical annals of the people that call themselves “Diné” - the Navajo Nation.
The format of Zolbrod’s text is suitable and, at times, particularly helpful for the potential student of Navajo mythology. The table of contents follows an orderly theme but may feature some surprises for a person who may not grasp the depth of Diné bahanè. The pronunciation key is a very useful reference for those readers who may attempt to pronounce the deluge of Navajo names, titles and terms throughout the story. Past the Introduction (which will be spoken of at length) is ‘The Text’ – a thick portion of the book (approximately 250 pages) consisting of the creation story as compiled by Zolbrod. Following this is ‘Notes’ – the author’s constant use this section allows it to billow outward and number approximately 60 pages, full of detailed personal opinions and scholarly references.
Zolbrod’s completionist attitude and non-traditional background, as explained in the very important Introduction as well as the Text, add much to Diné bahanè. Zolbrod speaks of his time as a literature professor in the early 1960’s and mentions a distinct interest in ‘preliterate poetry’ – literary works that began and, for the most part, lived in the oral tradition with little written existence; in the case of the Navajo, an intense emphasis on human performance and oration disallows the written word to do justice for the group’s mythological traditions. A professor of English works, Zolbrod finds himself entranced with the peculiarities of Native American literature, which he pursues using analytical and sorely academic methods that are not fully applicable. He ventures onto the field, hoping to begin work on a compilation of Native American mythological tales. At this point, he uneducated in anthropology and essentially ignorant to his future difficulty; unsurprisingly, he finds disappointment when a Pueblo governor explains to him the improbably large scope of his work, made even harder due to his ethnicity and background. He meets with the Navajo, a group known to be more open with their traditions, and begins his compiling of their mythologies. Zolbrod also finds Washington Matthews’ expansive text Navajo Legends, at that time the leading reference on the Navajo creation story, but finds fault as his own research progresses: Matthews’ morals seem to cloud the text as important references to sex and gender are ignored completely. In addition, Matthews compiles Diné bahanè as a simple text: he removes the essential human nature from the work, delivering it to the reader as a basic story instead of, as Zolbrod sees it, a work that defines Navajo culture and personal comprehension. He is appreciative of Matthews in the end, however – without his original compiling, Zolbrod would never have been able to complete his own work and compile the most complete (and coherent) version of the Diné bahanè to date.
An important aspect to keep in mind about Zolbrod’s Diné bahanè is that it is not the compilation of an anthropologist, nor is it an example of traditional ethnographic work. It is the professional study of an English literature professor hoping to record the spiritual stories of a Native American group – no small feat, especially when it is considered that Zolbrod’s regimentation in terms of comprehension for English literature does not apply to the Navajo. Constant references are made to important Eurasian literary works such as the Gilgamesh Epic as well as Homer’s tales – a telltale sign of Zolbrod’s background. From the view of a student of anthropology, the author’s work leaves an impact: despite his early behavior and lack of knowledge, Zolbrod’s dedication to the work and his efforts in dealing with the Navajo show that a non-traditional approach to anthropology always has an important place in cultural studies. The author’s attention toward the importance of the creation story to the Navajo as a general basis for their culture and comprehension shows a keen understanding for the foreign worldview of the people he is studying. At one point, Zolbrod speaks of the Navajo’s comparisons between real life happenings and the Diné bahanè in order to better understand current events: during World War II, Adolf Hitler is associated with Ye’iitsoh, a monster the Navajo see as a killer of innocents and a destroyer of landscapes. This example, as provided by Zolbrod, shows the true important of the Diné bahanè: it is the foundation for Navajo life.
Although he chides Washington Matthews on his presentation of the same stories as bland and non-cultural in Navajo Legends, the author’s background does show in Diné bahanè: despite its subject matter, it reads as many English-translated mythologies or ‘folk tales’ do. While this is a frustrating concept – especially considering Zolbrod’s heavy criticism of Matthews – it does have an important use: as a bridge to cross for those possessing a background consisting solely of English literature. Zolbrod’s work is very easy to understand and may help those who are afraid of delving into Native American literature due to its assumedly ‘different’ nature; teachers and professors, for example, would find a grand amount of potential in Diné bahanè. Any person with exposure to folk tales would have no trouble understanding the events of the Navajo creation story due to Zolbrod’s extensive work and the general straightforwardness of the tales.
Zolbrod’s recognition of his own work being potentially unsuitable for his purpose as a true display of Navajo culture is, while troubling, a benefit to the reader. The author’s own view of his work may be overly critical – he seems to share the viewpoint of several Navajo that he meets in thinking that the Diné bahanè is untranslatable because of the significance of its public performance; to make up for it, Zolbrod attempts to display the creation story in a phenomenally complete and detailed account that will do the work written justice. This may also have resulted in his impressive amount of notes and references, many of which are essential for even basic comprehension. The full nature of his work is a boon to an academic with a dedicated interest in Navajo culture or a need to find further sources on the subject: Zolbrod’s references are lengthy and extremely helpful for those hoping to learn more.
Paul Zolbrod’s Diné bahanè: The Navajo Creation Story is work that, to the uninformed, may not seem like anthropology at all but instead as a simple folk literature. However, for Zolbrod to comprehend the events and importance of the creation story, he had to conform himself into the mold an anthropologist. The author’s willingness to investigate and compile such a monstrous oral tradition into print while also attempting to preserve the meaning behind the words themselves shows a keen mind, willing to acculturate and dedicate itself to a work in which many others would have not found as much meaning. Zolbrod’s work is irreplaceable and, despite his position as a non-anthropologist, his work here is most certainly a suitable ethnography.
Bibliography
Zolbrod, Paul G. Diné bahanè: The Navajo Creation Story. 2nd ed. Albuquerque, NM: University of New Mexico P, 1984. 431 pp.
---
So there you go. You should go read the text - it's hefty, but it's definitely an interesting read. Lots of people seem to underestimate the complexity of Native American groups or lump them into one "cultural" group. I've learned in my time under the professorship of Pierre Morenon at Rhode Island College that this is most certainly an incorrect assessment of the many, many ways of life that Native Americans put to use.
Subscribe to:
Post Comments (Atom)
No comments:
Post a Comment