Recently I made a long-delayed
revisit to some old stomping grounds: the Navajo Nation. It was not a whimsical
trip. A tragedy had pushed it to the top of the list and heading that
direction was enough to start recalling the deep feelings I had carried away when I left in 1980. The Navajo has had that effect on many of us:
a deep sense of being a part of something much closer to real human existence
than modern life generally offers.
It is a perspective that has the
look and feel of timelessness. The land is vast beyond imagining, created by
forces impossibly old and yet comfortably near; landscapes sculpted in bright
colors, in terraces and mesas that cover the horizon and make even the clouds
look small. The Diné, the People, have existed here for many generations,
bridging a past with origins and language a continent away; one wonders what
provoked their ancient migration. In any case, the Diné recognized the value of
what they found, and learned to stay.
In my time there, I also learned
something of the need to stay. Being there it was possible to imagine being the
First People; the Earth was a landscape without boundaries, waiting for a
human's grasp of what lay in offering. Somewhere in that discovery Navajos
learned the value of solitude. Wordlessly this value was passed along through
the generations. Most of what we were living in the 20th Century would have
been recognized and approved of by those of three centuries ago.
"Civilization" as the modern world promotes it, was a senseless,
meaningless term.
Not any more. Forty years ago
horse-drawn wagons and battered pickups still often made their patient, rare
visits to "town", usually once a year. It was an event for all; a
social obligation that fitted with the rhythm of solitary life. It took days,
possibly weeks, to make the trek, allowing the People to appreciate their lands
with fresh eyes. The horizon was the boundary of the day's travel.
Modern civilization has struck the
Dinetah with the subtlety of freeway construction: bulldozers are the
instruments of preference for advancing civilization. High-speed is the
watchword to justify every effort to push the past aside. New blacktop and
paint have replaced ancient wagon ruts through the sands. Powerlines string out
for miles, connecting the scattered dwellings and solitary hogans to a new
reliance on electricity which few thought they needed a generation ago. The
universe of the night sky is blurred by new stands of yard lights;
prefabricated "homes" are clustered around the hand-built dwellings
of the ancients.
Many of the principal crossroads are
enveloped in shopping centers, parking lots and giant neon signs. The
horse-drawn wagons and pickup trucks have been replaced by shiny new sports
cars incapable of quitting modern pavement, and which traverse the vast,
ancient landscape in new terms: (previous) days per hour. The far horizon is a
brief hour away, unappreciated and unearned.
I stopped overnight in Chinle and
felt compelled to ask the Navajo girl at the desk of a big new motel what she
thought of all this, trying to recall enough words to express myself. She
looked puzzled. "I don't speak Navajo", she confessed.
Eric
Schwennesen is a commercial beef rancher in the Mogollon Rim country. He grew
up in Belgium, cowboyed in Nevada, and helped Navajos and many African peoples
with rangeland conflicts for over 35 years. He recently published "The Field Journals: Adventures in Pastoralism" about
his experiences.
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