Showing posts sorted by relevance for query navajo. Sort by date Show all posts
Showing posts sorted by relevance for query navajo. Sort by date Show all posts

Friday, 27 February 2026

NAVAJO NATION & URANIUM MINING, ''ŁÉÉTSOH DOODA'

Today, The Grandma has started reading The Navajo People and Uranium Mining a very interesting book about one of the darkest and hardest stories that the Navajo Nation is still suffering, the uranium mining.

The Grandma is a great admirer of Native American cultures, especially the Navajo, since she became interested in studying their language over twenty years ago. 

Naabeehó Bináhásdzo (The Navajo Nation) is a Native American reservation of Navajo people in the United States. It occupies portions of northeastern Arizona, northwestern New Mexico, and southeastern Utah. The seat of government is located in Window Rock, Arizona.

At roughly 71,000 km2, the Navajo Nation is the largest Indian reservation in the United States, exceeding the size of ten U.S. states. It is one of the few reservations whose lands overlap the nation's traditional homelands.

In 2010, the reservation was home to 173,667 out of 332,129 Navajo tribal members; the remaining 158,462 tribal members lived outside the reservation, in urban areas (26%), border towns (10%), and elsewhere in the U.S. (17%).

In 2020, the number of tribal members increased to 399,494, surpassing the Cherokee Nation as the largest tribal group by enrollment.

The United States gained ownership of what is today Navajoland in 1848 after the end of the Mexican-American War. The reservation was first established in 1868 within New Mexico Territory, initially spanning roughly 13,000 km2; it subsequently straddled what became the Arizona-New Mexico border in 1912, when the states were admitted to the union. Unlike many reservations in the U.S., it has since expanded several times since its formation, reaching its current boundaries in 1934 and retained sovereignty.

The official language of the Navajo Nation is Navajo Diné Bizaad.

More information: Navajo National Council

The Navajo People and Uranium Mining (2006) is a non-fiction book edited by Doug Brugge, Timothy Benally, and Esther Yazzie-Lewis; it uses oral histories to tell the stories of Navajo Nation families and miners in the uranium mining industry. The foreword is written by Stewart L. Udall, former U.S. Secretary of the Interior.

The Navajo People and Uranium Mining has 12 chapters. Seven chapters contain stories of the Navajo told through interviews of the miners or their families. The remaining chapters describe the health effects related to uranium mining, and how these medical issues adversely affected the lives of the miners and their families.

The relationship between uranium mining and the Navajo people began in 1944 in northeastern Arizona, northwestern New Mexico, and southeastern Utah.

In the 1950s, the Navajo Nation was situated directly in the uranium mining belt that experienced a boom in production, and many residents found work in the mines. Prior to 1962, the risks of lung cancer due to uranium mining were unknown to the workers, and the lack of a word for radiation in the Navajo language left the miners unaware of the associated health hazards.

The Navajo Nation was affected by the United States' largest radioactive accident during the Church Rock uranium mill spill in 1979 when a tailings pond upstream from Navajo County breached its dam and sent radioactive waste down the Puerco River, injuring people and killing livestock. 

The cultural significance of water for the Navajo people and the environmental damage to both the land and livestock inhibits the ability of the Navajo people to practice their culture.

On the Navajo Nation, approximately 15% of people do not have access to running water. Navajo Nation residents are often forced to resort to unregulated water sources that are susceptible to bacteria, fecal matter, and uranium. Extensive uranium mining in the region during the mid-20th century is a contemporary concern because of contamination of these commonly used sources, in addition to the lingering health effects of exposure from mining.

Water on the Navajo Nation currently has an average of 90 micrograms per litre of uranium, with some areas reaching upwards of 700 micrograms per litre. In contrast, the Environmental Protection Agency (EPA) considers 30 micrograms per litre the safe amount of uranium to have in water sources. Health impacts of uranium consumption include kidney damage and failure, as kidneys are unable to filter uranium out of the bloodstream. There is an average rate of End Stage Renal Disease of 0.63% in the Navajo Nation, a rate significantly higher than the national average of 0.19%.

More information: KUNM

The U.S. Environmental Protection Agency (EPA) has been cleaning up uranium mines on the Navajo Nation since as part of settlements through the Superfund since 1994. The Abandoned Mine Land program and Contaminated Structures Program have facilitated the cleanup of mines and demolition of structures built with radioactive materials. Criticisms of unfair, inefficient treatment have been made repeatedly of EPA by Navajos and journalists.

In October 2021, the Inter-American Commission on Human Rights agreed to hear a case filed by the Eastern Navajo Diné Against Uranium Mining, which accused the United States government of violating the human rights of Navajo Nation members. Environmental journalist Cody Nelson explains further that: the US government and its Nuclear Regulatory Commission (NRC) have violated their human rights by licensing uranium mines in their communities (Nelson, Ignored for 70 Years': Human Rights Group to Investigate Uranium Contamination on Navajo Nation). Nelson also describes that There is moral value in having an international human rights body lay bare the abuses of the nuclear industry and the US government's complicity in those abuses.

In 1944, uranium mining under the U.S military's Manhattan Project began on Navajo Nation lands and on Lakota Nation lands

On August 1, 1946, the responsibility for atomic science and technology was transferred from the military to the United States Atomic Energy Commission. Authors Dr. Doug Brugge and Dr. Rob Goble from the National Library of Medicine explain that After its initial dependence on foreign sources, the US Atomic Energy Commission (AEC) announced in 1948 that it would guarantee a price for and purchase all uranium ore mined in the United States. This initiated a mining 'boom' on the Colorado Plateau in New Mexico, Utah, Colorado, and Arizona that replaced a more limited mining industry centered first on radium and then vanadium, which are found in the same easy-to-mine, soft sandstone ore. The US government remained, by law, the sole purchaser of uranium in the United States until 1971, but private companies operated the mines (Brugge and Goble, The History of Uranium Mining and the Navajo People). Widespread uranium mining began on Navajo and Lakota lands in a nuclear arms race with the Soviet Union throughout the Cold War.

Large uranium deposits were mined on and near the Navajo Reservation in the Southwest, and these were developed through the 20th century. Absent much environmental regulation prior to the founding of the Environmental Protection Agency in 1970 and passage of related laws, the mining endangered thousands of Navajo workers, as well as producing contamination that has persisted in adversely affecting air and water quality, and contaminating Navajo lands.

Private companies hired thousands of Navajo men to work the uranium mines. Disregarding the known health risks of exposure to uranium, the private companies and the United States Atomic Energy Commission failed to inform the Navajo workers about the dangers and to regulate the mining to minimize contamination. As more data was collected, they were slow to take appropriate action for the workers.

In 1951, the U.S. Public Health Service began a human testing experiment on Navajo miners, without their informed consent, during the federal government's study of the long term health effects from radiation poisoning. Navajo pathologist Phillida A. Charley states that The Navajo miners were never told about the health or environmental effects of mining uranium and that Some miners took rocks from the mines to build their homes or chimneys (Charley, Walking in Beauty A Navajo scientist confronts the legacy of uranium mining). The Navajo miners continued to work, unaware of the experiment, nor the significant health impacts.

More information: The Washington Post

In 1932, the USPHS began an earlier human testing experiment on African men in their Tuskegee syphilis experiment. The experiment on Navajo mine workers and their families documented high rates of cancers (including Xeroderma pigmentosum) and other diseases which manifested from uranium mining and milling contamination. For decades, industry and the government failed to regulate or improve conditions, or inform workers of the dangers. As high rates of illness began to occur, workers were often unsuccessful in court cases seeking compensation, and the states at first did not officially recognize radon illness. In 1990, the US Congress passed the Radiation Exposure Compensation Act, to address cases of uranium poisoning and provide needed compensation, but Navajo Nation applicants provide evidence RECA requirements prevent access to necessary compensation. Congressional modifications to RECA application requirements were made in 2000, and were introduced in 2017 and in 2018.

Since 1988, the Navajo Nation's Abandoned Mine Lands program reclaims mines and cleans mining sites, but significant problems from the legacy of uranium mining and milling persist today on the Navajo Nation and in the states of Utah, Colorado, New Mexico, and Arizona. More than a thousand abandoned mines have not been contained and cleaned up, and these present environmental and health risks in Navajo communities. The Environmental Protection Agency estimates that there are 4000 mines with documented uranium production, and another 15,000 locations with uranium occurrences in 14 western states. Most are located in the Four Corners area and Wyoming.

The Uranium Mill Tailings Radiation Control Act (1978) is a United States environmental law that amended the Atomic Energy Act of 1954 and authorized the Environmental Protection Agency to establish health and environmental standards for the stabilization, restoration, and disposal of uranium mill waste. Cleanup has continued to be difficult, and EPA administers several Superfund sites located on the Navajo Nation.

On April 29, 2005, Navajo Nation President Joe Shirley Jr. signed the Diné Natural Resources Protection Act of 2005 that outlaws uranium mining and processing on Navajo Nation lands.

Pressure for uranium mining increased in the postwar years, when the United States developed resources to compete with the Soviet Union in the Cold War.

In 1948, the United States Atomic Energy Commission (AEC) announced it would be the sole purchaser of any uranium mined in the United States, to cut off dependence on imported uranium. The AEC would not mine the uranium; it contracted with private mining companies for the product. The subsequent mining boom led to the creation of thousands of mines; 92% of all western mines were located on the Colorado Plateau because of regional resources.

The Navajo Nation encompasses portions of Arizona, New Mexico, and Utah, and their reservation was a key area for uranium mining. More than 1000 mines were established by leases in the reservation. From 1944 to 1986, an estimated 3,000 to 5,000 Navajo people worked in the uranium mines on their land. Other work was scarce on and near the reservation, and many Navajo men traveled miles to work in the mines, sometimes taking their families with them. Between 1944 and 1989, 3.9 million tons of uranium ore were mined from the mountains and plains.

 More information: Science

In 1951, the US Public Health Service began a massive human medical experiment on approximately 4000 Navajo uranium miners, without their informed consent. Neither the miners nor their families were warned of the risks from nuclear radiation and contamination as USPHS continued their experiment. In 1955, USPHS took active control of Native American medical health services from the Bureau of Indian Affairs, and the experiments on nuclear radiation continued.

In 1962 it published the first report to show a statistical correlation between cancer and uranium mining. The federal government finally regulated the standard amount of radon in mines, setting the level at .3 working level (WL) on January 1, 1969, but Navajo people attending mining schools before working in the mines were still not informed of the health risks from uranium poisoning in 1971. Reports continued to be published from USPHS's non-consensual medical experiments at least until 1998. The Environmental Protection Agency was established on December 2, 1970. But, environmental regulation could not repair the damage already suffered. 

Navajo miners contracted a variety of cancers including lung cancer at much higher rates than the rest of the U.S. population, and they have suffered higher rates of other lung diseases caused by breathing in radon.

Private companies resisted regulation through lobbying Congress and state legislatures. In 1990, the United States Congress finally passed the Radiation Exposure Compensation Act (RECA), granting reparations for those affected by the radiation. The act was amended in 2000 to address criticisms and problems with the original legislation.

More information: All That's Interesting

The tribal council and Navajo delegates remained in control of mining decisions before the adverse health effects of mining were identified. No one fully understood the effect of radon exposure for miners, as there was insufficient data before the expansion of mining.

Beginning in the 1960s, uranium miners were beginning to become ill with cancer at increasing rates. The state of Utah did not recognize radiation exposure at the time as a category of illness, making workers compensation unattainable for many of the sick Navajo (Dawson and Madsen 2007). Private industry's treatment of the Navajo workers was poor, according to recent standards: companies failed to educate workers on precautionary measures, did not install sufficient engineering controls, such as adequate ventilation; and did not provide sufficient safety equipment to protect workers to the known dangers related to the mines.

The Navajo were never told of the radiation effects, and did not have a word for it in their language. Many Navajo did not speak English and trusted the uranium companies to have their interests in mind. Navajo workers and residents have felt betrayed as the results of the studies became known, as well as the long delays by companies and the US government to try to prevent the damage, and to pay compensation. Lung cancer became so prevalent among the Navajo people that working in uranium mines was banned on Navajo lands in 2005.

Following the Gold King Mine Spill in 2015, farmers lost 75% of their crops due to the lack of clean water. The EPA provided the Navajo with water, but it was contaminated with oil, poisoning the land and killing the livestock

Duane Yazzie, a Navajo Tribe member, spoke about the spiritual and cultural importance that agriculture plays in the Navajo culture and how both the oil and uranium contamination infringed upon their ability to practice their culture.

In the case of environmental hazards such as the Gold King mine spill, the EPA offers The Standard Form 95 where claims of economic damages, unemployment, loss of income, or damage to property can be filed as a result of an environmental incident. The Standard Form 95 is also a form of environmental racism according to Jade Begay, director of policy and advocacy for the Indigenous-led organization NDN Collective. They explain that The President of the Navajo Nation, Russell Begaye, has announced that he intends to take legal action against the EPA, which has taken full responsibility for this spill. Mr. Begaye has also warned Diné people NOT to use or sign Form 95 for Damage, Injury or Death as a result of Gold King Mine Release (Begay, Tó Éí Ííńá (Water Is Life): The Impact of the Gold Mine Spill on the Navajo Nation). Ethel Branch, the Navajo Nation attorney general also said this form contained backhanded, offensive language that would diminish one's ability to get full financial compensation and restrict their ability to file additional, future claims.

More information: Union of Concerned Scientists

Arizona, our beautiful state, was built on mining. 
Copper is huge here, and now uranium. 
And then we have the federal government coming in, 
writing all these rules and regulations and telling us 
that we can't do this and we can't do that. 
We need concise, clear answers.
 
Jan Brewer

Thursday, 1 March 2018

THE NAVAJO CODE TALKERS IN THE WWII: HE SAID THAT...

Tania Bean
Today, The Beans have visited the Navajo Nation in New Mexico. The family has been invited to participate of one of the most important Navajo cerimonies: The Blessing Way.  

Cristina Bean has been chosen to participate in this cerimony where you put your soul in contact with the universe and become stronger to confront difficult situations. 

After the cerimony, the family has been revising some English grammar with the Reported Speech and they have started the last chapter of Christmas Carol.
 
Tania Bean and Estefanía Bean have participated in a difficult password that they have won demonstrating that there isn't anything more important that the teamwork.

More information: Reported Speech

A member of the Navajo Community has explained them the importance of his community during the WWII where they worked as code talkers using his own language and The Grandma has been talking about the importance of money in all our daily activities where a coin becomes more important than a person, a vision totally opposed to the point of view of the Native American cultures. 


 More information: Reported Speech

Estefanía Bean
The Grandma has also talked about the importance of being a member of a community and working together to keep good services of all for all as a way to live better; and about the evaluation of happiness like a social indicator

The Earth is inhabited for differents cultures and we can take example of the best things that everyone of them can offer to us to improve our lives, our communities and our environment. 

It's a very difficult goal but we must do it, if we think in the next generations and we want to leave them a good legacy.

There are about 175,000 speakers of the Navajo language Díne Bizaad. While English is the language that all Navajo speak, they also keep alive their own language, culture and customs so that future generations will be aware of their heritage. 


For Americans who grew up on old TV westerns, they may have heard the language without realizing it. As most westerns were centered on the southwestern United States, the most depicted tribes in these westerns were Apache or Navajo. The Navajo greetings Yah’eh-teh’, meaning how do you do?, and Ah-hah-lah’nih, which is an affectionate greeting, were often used.

Anton Bean & Navajo Code Talker Monument
Probably the most famous use of the Navajo language outside of the Navajo Nation was during World War II. 420 young Navajo men were recruited and became Marines codetalkers during the war in the Pacific. 

They were picked because they spoke both English and their native language fluently, so they could receive orders and relay them to other codetalkers to give to their superiors. The Navajo language had not been studied by the enemy, so orders could be issued without fear of interception.

Code talkers are people in the 20th century who used obscure languages as a means of secret communication during wartime. The term is now usually associated with the United States service members during the world wars who used their knowledge of Native American languages as a basis to transmit coded messages. In particular, there were approximately 400–500 Native Americans in the United States Marine Corps whose primary job was the transmission of secret tactical messages. 

More information: Navajo Nation Museum

The Beans flying over the Horseshoe Bend
Code talkers transmitted these messages over military telephone or radio communications nets using formal or informally developed codes built upon their native languages. Their service improved the speed of encryption of communications at both ends in front line operations during World War II.

The name code talkers is strongly associated with bilingual Navajo speakers specially recruited during World War II by the Marines to serve in their standard communications units in the Pacific Theater. Code talking, however, was pioneered by the Cherokee and Choctaw peoples during World War I.

More information: CNN

Other Native American code talkers were deployed by the United States Army during World War II, including Lakota, Meskwaki, and Comanche soldiers. Soldiers of Basque ancestry were also used for code talking by the U.S. Marines during World War II in areas where other Basque speakers were not expected to be operating. 

Finally, The Beans have visited Navajo Nation in Arizona and Utah by the air. It has been an unforgettable experience before traveling to Lisbon where tomorrow night they are going to participate in the Eurovision Song Festival

More information: HistoryNet

  
Naa'óí naalzhoodí / Moving the beans around.

Navajo Proverb

Wednesday, 28 February 2018

THE NAVAJO NATION, NIZHÓNÍGO AŁHÉÉHOSIILZĮĮD

The Grandma driving across Navajo Nation
The Beans are in New Mexico. They're visiting the Navajo Nation and they're going to visit Arizona and Utah, too. 

They arrived last night after they had flown from San Diego. The family is excited because they're going to discover on of the most ancient and incredible cultures: the Native American. They arrived to Alburquerque with a lot of luggage because they had bought lots of souvenirs in San Diego. The Grandma was a little sad because she had said goodbye to Maverick, her handsome friend and the family decided to go to the hotel quickly because they had had a tired flight and they wanted to rest a little and review some English grammar, especially, the Past Simple Passive and the Past Perfect

The Grandma was also talking about earthquakes and volcanoes, two things that she adores and admires like incredible natural forces. She has also talked about classic films which she also loves.

More information: Passive Voice (Past Simple)

Today, The Beans are travelling to the Navajo Nation across the Route 40 by their Harley-Davidson, the last presents that The Grandma has bought for her lovely family. They are going to sleep in Navajo tents because the Navajo Community has invited them to share and know its incredible culture. 

More information: Past Perfect

Tomorrow, the family is going to discover the importance of this community during the WWII and one of their most amazing ceremonies: The Blessing Way.



We must not forget the Navajo customs and traditions which are unwritten.  Long before the Europeans arrived as newcomers, the Navajo people were living according to the laws, the rules, and the prayers taught to them by the Holy People, laws that brought order, beauty, peace, and harmony to the People and their world.
Nelson Gorman, Jr., Preface of the Navajo Code


The Blessing Way or hozhooji is a ceremony to awaken one to natural order, hozho; choosing constructive and life-affirming choices; healing from intentions and decisions that destroy oneself and others. 

Cristina Bean arriving to a Navajo home
To explain the blessing way, spiritual-cultural concepts are translated from the Dineh language into appropriate English descriptions to convey universal health and healing concepts from Dineh oral tradition.  

Navajo ceremonies do not require a conversion process of taking away the precious child within the natural order, and replacing this spiritual SELF-identity with a deficient self-image that has to be re-mediated to some desired end state of progress. Once awakened to the natural order, we begin living the loving way, hozhooji: literal translation of the blessing way ceremony as translated by my paternal aunt. It is a way of living in reverent revolution, of making decisions that are constructive and life affirming.

The four phases of the blessing way ceremony is a healing process that leads to curing. These two main ceremonies offer protection from contaminants like the maladaptive emotions of hate, jealousy, anger, guilt, fear and toxins from the environment.


More information:  Navajo Nation Government

Five major ceremonies: As five-fingered people, this corresponds to five major ceremonies that every child in the world could benefit by.

-Blessing Way: the blessing way honors the divine feminine as a nurturer.

-Protection Way: divine masculine as a protector-provider.

-Purification and cleansing: numerous with specific names for specific purposes.
 
-Spiritual renewal: a nine-day ceremony for spiritual renewal.

-Journey to spirit world: the ceremony for a person on their journey to the spirit world.

The Beans visiting the Navajo Nation
A blessings way Ceremonial Change Process teaches why and how to make life-affirming choices, rather than death-producing choices.   

We can understand a Dineh ceremonial change process within the context of Indigenous Science.  The strategy is to set up the optimal conditions for remembering and awakening to the oneness of creator. In healing ceremonies we affirm our holiness and wholeness. Dineh spirituality is the science of light-love-life-nature in one integrated concept.  The will-to-love, peace, beauty and joy within our Affirmative thinking system and within the universe is called hozho.

More information: Discover Navajo

The Navajo creation story speaks about the people traveling through four worlds into the current world from the place of emergence within the four sacred mountains.  This represents the concept that there is one mother of us all because our body is composed of earth.

The word for mountain is the same word for spiritual strength.  Every child is born through the water and through the birth canal.  The element of fire is our temperature and we inhale and exhale with the creator’s holy breath.  This air originates from the physical sun and radiates to the trees where we inhale oxygen and exhale carbon dioxide.

The miracle of life that we call photosynthesis is what Navajos call the creator’s holy breath.  We are instructed to use this holy breath for speaking living words that heal.  This is why our medicine people are called singers.  They sing a person back to balance, harmony with creator, themselves and others within the natural order.

The journey through the four worlds was required to restore balance and harmony from misusing life energy for destructive and death-producing choices.  There is a consequence in violating the natural order.  This is not punishment, condemnation or judgment, just consequence and a message to correct the out-of-balance life condition.

More information: History


I grew up knowing it's wrong 
to have more than you need. 
It means you're not taking 
care of your people.

Native American Navajo Proverb

Saturday, 7 February 2015

NAVAJO NATION: ÉÍ 'AANÍÍGÓÓ 'ÁHOOT'É

Navajo Nation
Yesterday, we continued the Robinson’s story and we talked about Navajo Nation, its language, and its importance in the Second World War. We reviewed Must (modal verb) and we recycled being as eco-friendly as we could.

We gave our best wishes to Mari Carmen, who had an important exam and we stayed the last hours in Paris. 


More information: Indians.org

Today, The Collins Family is packing their suitcases again. They’re going to Salzburg to spend some days and visit some places guided by M. Ángeles



Navajo Indians live in the Four Corners area of northern Arizona, north-western New Mexico, and south-eastern Utah. As members of the largest Indian nation in both population and land area (160,000 people by Bureau of Indian Affairs estimates, and 25,000 square miles of reservation land, roughly the size of West Virginia), many Navajos still speak only their native language, and most others, although they may be bilingual and bicultural, still cherish their songs, dances, and rituals. Woven into the fabric of everyday life, Navajo songs not only reinforce ancient beliefs but also serve as entertainment. 


Nizhónígo jooba' diits'a'
Yisdáshí
ínígíí
Yóó'ííyáá nít'éé,' k'ad shénáhoosdzin
Doo eesh'íi da nít'éé.' 

Jooba' shijéí shá neineeztáá'
T'áá bí shá ak'eh deesdlíí'
Ílíigo bijooba' yii
tsá
T'óó yisisdlaad yéedáá'

T'óó ahayóí atí'é
Bitahdéé' shééhozin
Bijooba'ii éí shilááh neel'á
Éí bee baa nídeeshdáá

Neeznáadi mííl nááhai nidi
Bits'ádi'nílíid doo
Yoo
káa
éí doo bee bi'oh da,
Bee hahoolzhiizh yéedóó 


  Jooba' T'óó Nizhóní (Amazing Grace) - Navajo Version 


More information: Navajo music

Thursday, 9 February 2017

OASIS BAR: ÉÍ 'AANÍÍGÓÓ 'ÁHOOT'É FOR THE BONDS

Native American, ancient culture and language
While The Bonds were practising Countable & Uncountable nouns, the Highway Patrol arrived. They wanted to know how was possible that all their transports were full of peyote, a beautiful plant of the desert.

The family had been visiting Navajo Nation and they were impressioned by the resistance of this incredible and ancient community so important for our recent history and their wonderful language which was used in the WWII by the Codetalkers. They discovered The Blessing Way an important Navajo ritual.

More information: Navajo Code

Every member of the family explained his/her alibi to demonstrate that they were innocent and they didn't know anything about this wonderful plant.

More information: Countable & Uncountable

The Grandma explained how she was in her Indian tent with Mariona Bond who was totally slept while Pedro, David and Maya Bond were drinking some Navajo beer, this which has a black and gold tag, in Oasis Bar. M.José Bond was with Paula Bond dancing country line while Noemí Bond was trying to help some rich people, who seemed Arabian but were only native ones with some handkerchiefs on their heads, and wanted to be cured by the magic powers of Noemí's hands. Olga and Eli Bond were watching TV when Juanjo and Irene Bond took photos and disturbed some local scorpions and Jaume was sculpting an Indian Totem that Montse had demanded him.

Police has believed nothing and they're all under suspect waiting tomorrow when an FBI team is going to arrive to help the local police and all The Bonds are going to be analized by the true machine. God helps them!


 Always assume your guest is tired, cold, and hungry, 
and act accordingly.  
Navajo Proverb

Friday, 29 April 2016

PLANNING A TRAVEL TO BRAZIL

Charlie Rivel
Today, The Poppins have had a day of hard work. 

At the beginning, they’ve started creating a plan for their next travel to Brazil. They’re taking the plane tonight. 

Next, they’ve distributed their daily pocket money: they’ve been thinking about things to need and buy. 

Later, they’ve created a budget. They have got new houses and they must refurbish and fill in them with some furniture and other objects.

More information: Tidy Forms

Finally, they’ve thought about which kind of present would be the best to bring to their mothers next Sunday.

The Grandma is preparing the travel, too. She has called some Brazilian friends to notify her arrival into this amazing country. She’s very interested in visiting Amazon Native Tribes. She loves Native Cultures and because of this she has explained to The Poppins, some stories about Navajo Indian Tribes, the nation which lives in the south of The USA.

More information: Navajo Nation Government 


Finally, The Grandma has started to remember some old friends like Charlie Rivel, the magnificent clown who was born in Cubelles (Garraf) and is recognized and admired all over the world.

Next Monday, The Grandma is explaining more stories about Navajo Culture, their traditions, beliefs and knowledge.


Thoughts are like arrows: once released, they strike their mark. 
Guard them well or one day you may be your own victim.
 
Navajo Proverb

Wednesday, 16 May 2018

AKIRA KUROSAWA & THE CODETALKERS IN KIYOMIZU

Navajo Codetalkers in Japan during the WWII
Today, The Jones have visited Kiyomizu-dera in Kyoto. The family has returned to this wonderful city by the bullet train again. 

During the travel, they have revised some English grammar like Past Simple vs. Present Perfect and The Possessives (Adjectives & Pronouns).

They have also read another amazing chapter of Oscar Wilde's The Picture of Dorian Gray.

The Grandma has talked about the ancient Basque language origins that have in common Catalan towns like Alòs, Àneu, Cansuberri, Esterri, Gavàs, Isavarre, Sort or Tavascan. It's an interesting story that demonstrates the importance of the Basque language and its ancestral origins. Basque language is a beautiful language which is spoken nowadays not only in Euskalherria also in the USA and dozens of countries where there is a Basque diaspora.


Basque language has a common story with Navajo one because both of them were used to send information to Japan during the WWII. American government considered these two ancient languages difficult enough to not being decoded y the Japanese troops.
 
Finally, the family has talked about options and wishes choosing between Ernie and Bert, two old Grandma's friends.


 
We need only look to our Navajo Code Talkers during World War II 
to see the value that Native languages bring not only to their culture, but to the security of all Americans.  

Rick Renzi


Kiyomizu-dera, officially Otowa-san Kiyomizu-dera, is an independent Buddhist temple in eastern Kyoto. The temple is part of the Historic Monuments of Ancient Kyoto UNESCO World Heritage site.

The Jones at Kiyomizu-dera, Kyoto
The place is not to be confused with Kiyomizu-dera in Yasugi, Shimane, which is part of the 33-temple route of the Chūgoku 33 Kannon Pilgrimage through western Japan, or the Kiyozumi-dera temple associated with the Buddhist priest Nichiren.

Kiyomizu-dera was founded in the early Heian period. The temple was founded in 778 by Sakanoue no Tamuramaro, and its present buildings were constructed in 1633, ordered by the Tokugawa Iemitsu

There is not a single nail used in the entire structure. It takes its name from the waterfall within the complex, which runs off the nearby hills. Kiyomizu means clear water, or pure water.

It was originally affiliated with the old and influential Hossō sect dating from Nara times. However, in 1965 it severed that affiliation, and its present custodians call themselves members of the Kitahossō sect.

More information: Kiyomizu-Dera Temple

The main hall has a large veranda, supported by tall pillars, that juts out over the hillside and offers impressive views of the city. Large verandas and main halls were constructed at many popular sites during the Edo period to accommodate large numbers of pilgrims.

The Jones at Kiyomizu-dera, Kyoto
The popular expression to jump off the stage at Kiyomizu is the Japanese equivalent of the English expression to take the plunge. This refers to an Edo-period tradition that held that if one were to survive a 13-meter jump from the stage, one's wish would be granted. 

During the Edo period, 234 jumps were recorded, and of those, 85.4% survived. The practice is now prohibited.

Beneath the main hall is the Otowa waterfall, where three channels of water fall into a pond. Visitors can catch and drink the water, which is believed to have wish-granting powers.

The temple complex includes several other shrines, among them the Jishu Shrine, dedicated to Ōkuninushi, a god of love and good matches. Jishu Shrine possesses a pair of love stones placed 18 meters apart, which lonely visitors can try to walk between with their eyes closed. Success in reaching the other stone with their eyes closed implies that the pilgrim will find love, or true love. One can be assisted in the crossing, but this is taken to mean that a go-between will be needed. The person's romantic interest can assist them as well.

More information: Japan Guide

The complex also offers various talismans, incense, and omikuji -paper fortunes-. The site is particularly popular during festivals, especially at New Year's and during obon in the summer, when additional booths fill the grounds selling traditional holiday foodstuffs and souvenirs to throngs of visitors.

This evening, The Jones have returned to Tokyo. They have watched an Akira Kurosawa film during the travel by train.


 I'm not a New Age person, but I do believe in meditation, 
and for that reason I've always liked the Buddhist religion. 
When I've been to Japan, I've been to Buddhist temples 
and meditated, and I found that rewarding. 

Clint Eastwood

 
Akira Kurosawa was a Japanese film director and screenwriter, who directed 30 films in a career spanning 57 years. He is regarded as one of the most important and influential filmmakers in the history of cinema.

Akira Kurosawa
Kurosawa entered the Japanese film industry in 1936, following a brief stint as a painter. After years of working on numerous films as an assistant director and scriptwriter, he made his debut as a director during World War II with the popular action film Sanshiro Sugata, aka Judo Saga

After the war, the critically acclaimed Drunken Angel (1948), in which Kurosawa cast then-unknown actor Toshiro Mifune in a starring role, cemented the director's reputation as one of the most important young filmmakers in Japan. The two men would go on to collaborate on another 15 films.

More information: Akira Kurosawa

Rashomon, which premiered in Tokyo, became the surprise winner of the Golden Lion at the 1952 Venice Film Festival. The commercial and critical success of that film opened up Western film markets for the first time to the products of the Japanese film industry, which in turn led to international recognition for other Japanese filmmakers.  

More information: Biography

Kurosawa directed approximately one film per year throughout the 1950s and early 1960s, including a number of highly regarded, and often adapted films, such as Ikiru (1952), Seven Samurai (1954) and Yojimbo (1961). After the 1960s he became much less prolific; even so, his later work, including his final two epics, Kagemusha (1980) and Ran (1985), continued to win awards, though more often abroad than in Japan.

In 1990, he accepted the Academy Award for Lifetime Achievement. Posthumously, he was named Asian of the Century in the Arts, Literature, and Culture category by AsianWeek magazine and CNN, cited there as being among the five people who most prominently contributed to the improvement of Asia in the 20th century. His career has been honored by many retrospectives, critical studies and biographies in both print and video, and by releases in many consumer media formats. 

More information: Medium


 In a mad world, only the mad are sane. 

Akira Kurosawa