I, being duly sworn, depose and state: I can speak and understand both Dineh (Navajo) and English languages and swear that I have faithfully translated the above Affidavit of ma W. Iso to the best of my ability and understanding and that Mae W. Iss. did understand the same and that the averments contained therein are true and correct to the best of her knowledge. Enclosed is a report entitled: "Land and Religion at Big Mountain: The Effects of the Navajo-Hopi Land Dispute on Nava jo Well-being". The report discusses some important consequences of legislation and court decisions in the Navajo-Hopi land dispute. My testimony for the oversight hearings on the Navajo and Hopi Relocation Commission's Report and Plan on May 20, 1981, will be a summary of its major points. The relationship between land and Navajo religion has received little or no attention in attempts to resolve the dispute and plan for the future, in spite of its pivotal role in traditional Navajo life. There are several reasons for the inattention: First, religious beliefs and practices are personal matters and there are good reasons for not discussing them with outsiders. Second, religious beliefs and practices are difficult to translate across languages and cultures. Third, there is a tendency to prejudge and evaluate other peoples' religions in terms of our beliefs. Finally, planning and policy making are dominated by economic considerations and it is hard to assess the dollar costs and benefits of religious beliefs and practices. Months of hard work and the trust, hopes, and prayers of Big Mountain people are behind our efforts to explain the relationship between land and religion at Big Mountain. I think that if you look at our findings with the clear focus of suspended judgement and with understanding, you will agree with our conclusion that Big Mountain is a unique community. I hope you will also honor the request that the Big Mountain area be set aside as a sacred area. Sincerely, jimij John J. Wood Associate Professor A report to the Congress of the United States of Prepared on behalf of the Big Mountain Community by John J. Wood, Associate Professor of Anthropology "She said: From the time I started knowing what's going on, I know I been living around this area; around Red Lake up to here, and up to now I'm used to living on the land I grew up on and raised my kids and grandchildren. The land dispute is really bothering me; it's hurting me physically and mentally. I can't sleep, my heart is hurting. It's bothering me a lot, my son (She's calling you my son). Us old folks, the grandmas and the grandfathers, from the beginning were taught to live in hogans and to raise sheep and to pray to Mother Earth, the wind, the sun, what gives us life, the air we breath, the Mother Earth we walk on and the water we drink. We are told that each of them has gods and the fire that burns in the center of our hogans. Right now our stock has been reduced. We feel like we are being thrown in a hole. Our sheep, our life is being taken away. I think about the children, the grandchildren. What will happen to them? I have been trying to live a happy life. With a lot of stock I might not have to wait for money (from welfare). Right now they all disappeared. You look around and see only a few, and it hurts. If you can help us, thanks. I can't understand or speak the language of yours. I hope you help us. I feel helpless... Where is the land we're moving to? We have no place to go. I am well-known among the hills; among the ditches; rivers; streams; plants. I have touched them in various ways and they have touched me the same. There is no place but here." Asdzáé Yázhí Bedoni, Age 72 February 16, 1981 Joann Roan, interpreter |