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Clyde Kluckhohn (/ ˈ k l ʌ k h oʊ n /; January 11, 1905 in Le Mars, Iowa – July 28, 1960 near Santa Fe, New Mexico), was an American anthropologist and social theorist, best known for his long-term ethnographic work among the Navajo and his contributions to the development of theory of culture within American anthropology.
In Navajo culture, a skin-walker (Navajo: yee naaldlooshii) is a type of harmful witch who has the ability to turn into, possess, or disguise themselves as an animal. The term is never used for healers. The yee naaldlooshii, translating to "by means of it, it goes on all fours," is one of several types of skin-walkers within Navajo beliefs.
Witchcraft in the colonies was the alleged power one had to use supernatural abilities to influence people or events. [17] In these early times, witchcraft was used to explain events that otherwise could not be understood. [18] People were killed over these accusations when in reality they held no real merit at all.
Tschopik's career in ethnology began alongside his work with Kluckhohn. While his original trajectory was toward archeology, his admiration for Kluckhohn's work and guidance helped convert him to ethnology. Much of his early scholarship is centered on his field of the Navaho communities from 1937 to 1941.
[3] In 1940, she co-edited A Bibliography of Navaho Indians with Clyde Kluckhohn. [4] During and after World War II, Spencer did fieldwork in Alaska and worked in Washington, D.C. [3] She was a social work professor at Boston University from 1954 to 1970. From 1970 to 1978, she was an anthropology professor at American University.
Two guys walk into a bar. The third one ducked. A photon goes to the airport. The ticket agent asks if there's any luggage to check. The photon replies, “No, I'm traveling light.”
ALAMO, N.M. (Reuters) - - Twenty-eight-year old Ambrose Begay died after a fentanyl overdose under a tree 125 yards from his home on the Alamo Navajo reservation in southern New Mexico two years ago.
The Navajo song ceremonial complex is a spiritual practice used by certain Navajo ceremonial people to restore and maintain balance and harmony in the lives of the people. One half of the ceremonial complex is the Blessing Way, while the other half is the Enemy Way ( Anaʼí Ndááʼ ).