The Vision of the Adopt-A-Native-Elder Program

by John Aldrich

What is the purpose of the Adopt-A-Native-Elder Program? Why does it exist? What sets it apart from other humanitarian organizations that exist to help the Navajo and other Native American tribes?

The Program got its start in the 1980's  during the turbulent years of the Hopi-Navajo land dispute which ultimately resulted in 10,000 Navajos being relocated from their traditional homelands. During those times there were many Elders facing severe hardships and deprivations. When Linda Myers became aware of this desperate situation it was food more than anything else that these people needed for their survival. With the assistance of Grace Smith Yellowhammer, Linda began to help.

As Linda's solo trips to the reservation with food and clothing gradually evolved over the years into the complex logistical endeavor of today's food runs, food has remained the core focus of how the Program assists the Elders. But in addition to the challenges of survival there were also challenges to the traditional lifestyle of the Elders, including dislocation and the ever-increasing influences of Anglo culture.

Linda's commitment from the outset was to provide what assistance she could for the basic survival of the Elders as well as to honor and respect their traditional culture and lifestyle. These are among of the principal values that differentiate ANE from other humanitarian organizations. We wish to honor and respect the Elders as they are and have no agenda to try to change them in any way. These are resilient people, and as long as they have their basic needs of food, heat, and shelter met, they will survive as they have for hundreds of years.

These core needs are met through the delivery of food through the food runs, and, particularly in winter time, the distribution of food certificates and checks for firewood. Food certificates are a particularly effective way of aiding families in the winter since they are simple to deliver and provide Elders with a resource to acquire whatever they might need at the moment.

Despite the urge to want to try to help in any way possible, the reality is that our Program has limited resources, and thus, we continue to remain committed to the core mission. We can't become substitutes for  the role of the family in caring for their Elders; we can't become their healthcare system; we can't provide the resources that are more appropriately derived from the Navajo Nation and Chapter Houses.

Another important way that we support traditional Elders is by facilitating a market for their weavings.  For many weavers this has been their sole means of supporting their families. Through the annual rug show at Deer Valley, smaller shows and markets, as well as online rug sales via our web site, ANE is able to offer a significant amount of income to our Elders who are weavers. This, in turn, provides them with additional resources for food, shelter, and transportation.

The Program assists Elders and their families to maintain a traditional way of life in other ways as well.  ANE, through the Ceremony Fund, provides funds to help families that need help with traditional healing ceremonies. We also help families who need financial support for funeral expenses when one of our Elders passes away.

Our mission statement refers to "mending the broken circle" of our relationship with Native Americans and the Land. This is another unique aspect of our Program. It is important to educate ourselves about Native American culture as well as bring the cultures in contact with one another. This happens extensively through the food runs and the annual rug show.

What does the Program mean to the Elders whom we serve? Linda receives many letters expressing the gratitude of the Elders and their families. For many, the assistance we provide, especially through the winter months, makes survival possible.

What we do for the Elders is based on the principal of the Native American Giveaway. We give our best and give it freely with no expectation of return. The Elders feel gratitude for these gifts, often expressing it through their shy smiles. Some give small gifts such as necklaces and jewelry in return. Many are too poor to be able to make such a gift. Their gift is to touch our hands and our hearts and to offer their prayers. That is enough.

 

The logo of the Adopt-A-Native-Elder Program illustrates the key elements of our vision. The rainbow arc represents the Program under which  two cultures are reaching out to each other. With the power of prayers, represented by the eagle feather, the broken circle is mended.

Amasani Program

by April Wilsey

A facet of the Adopt-A-Native-Elder Program that many people may be unaware of is the Amasani Program. Amasani means "grandmother" in Navajo.  This program involves both grandmothers and grandfathers.

The Classroom Amasani Program was created to increase awareness of the traditional life of the Navajo Elders and to build understanding through ongoing communication. The program provides educational materials for classroom use and opportunities for students to develop relationships with Navajo Elders, thus promoting a bridge between cultures and generations. An Elder may be adopted for one school year or continue with subsequent classes. 

This winter, Rodger Williams and I did classroom and school presentations about the Navajo Elders and the various programs that are in place to help them with food, firewood, yarn, and other items. Rodger was able to play his drum and sing some Navajo songs to the students, as well as tell Winter Stories to them. I brought Navajo rugs and jewelry to show the students. Also, a ceremonial basket and model of a hogan were on display.

Here Rodger is demonstrating the model hogan to students at the Community Montessori School in Salt Lake City. The roof is removable so students can see the interior layout of a traditional Navajo dwelling.

 

 Students listen attentively as Rodger plays his drum and sings.

To learn more about the Amasani Program visit the Amasani page of our web site. There you will find additional information as well as links to a variety of resources.

 

"A What?"

by Valorie Marshall

(Note: Close friends Joan Trabucco and Valorie Marshall attended their first food run in August of 2009 at Oljato and Navajo Mountain. Click here to read Joan's account of their experience.) 


"Want to go with me on a Navajo food run?" - - - "A what?"

And with that my friend Joan opened a door which we stepped through into one of the most rewarding experiences of our lives, the August 2009 Oljato-Navajo Mountain Food Run.

Places like Oljato, Navajo Mountain, Chinle, Mexican Hat, and Monument Valley seemed so far away from our California homes.

I had never heard of "Adopt-A-Native-Elder", but Joan had already adopted an Elder, Zettie Smith.

Joan's a git-er-done type. And because she is, and because she's a buddy with whom I share a love for Native Americans, we signed up for the Oljato food run.

In preparation for the food run Joan did all the legwork. She kept in close contact with Linda Myers, and although Joan never exactly said so, I think to assure us a spot on the run Joan volunteered us to do any job, transport any thing, climb any mountain, or ford any stream.

When she told me our food run assignment was to haul 86 bags of onions from California to Utah I was only mildly surprised. (Now we know that we could have picked them up in Chinle, but we weren't the seasoned food runners then that we are now.) And the onions made the trip in excellent condition anyway.

We gave ourselves a couple of extra days before we were to meet Linda and the other volunteers in Mexican Hat. We stayed the first night in Kingman, AZ, enroute to Chinle.

A word of caution: beware of depending on a GPS for navigation. There were many, many, many routes to our various destinations, and the GPS seemed to favor the longest routes and dirt roads. But Joan had also taken advantage of AAA's travel planners who provided foolproof Trip-Tiks with clearly marked routes to our main destination and home again.

Our GPS did guide us into some incredible country. An example is Indian Rt. 23/7 on the way to Chinle from Kingman. The Chinle Holiday Inn IS waiting at the end of that route - - - it was just that our GPS was much more certain of that than we were, but it was a beautiful journey off the beaten path.

Basha's is the only grocery store in Chinle, and they close at 7 p.m. SHARP. There's also a Wells Fargo in Chinle and, and one in Kayenta. In Chinle livestock roam free on the highways so be mindful because they seem to be everywhere, especially in the evening when they're making their way home.

Joan had a surprise for me in Chinle. She had booked a private tour of Canyon del Muerto. Our personal guide was a Navajo storyteller, and he told us much about Navajo history and life in the canyon. From our very first hours on The Land we knew our lives were being touched by something precious and good.

From Chinle we traveled to Mexican Hat, UT, a tiny little settlement. Don't expect to buy groceries there, only staples. We checked in early at the San Juan Inn where we met up with the other food run volunteers. Like nervous schoolgirls we were dressed early for our first meeting, which is a good thing because we learned that if a meeting is called for 4:00 p.m., that pretty much means 3:45. If you're told you'll leave the parking lot at 8:00 a.m., be ready to roll at 7:45, and so on. We caught on real fast.

A ceremony was conducted outside the first evening. As we entered a private grassy area, one by one we were smudged, sat in a circle on the ground, and everyone told a story and brought a special item to be blessed. In those moments, during that sharing, the stage was set, my nervousness dropped away, a peacefulness settled in. While Linda spoke and we shared our stories, I sensed that whatever the next few days would bring I was exactly where I was intended to be, with exactly the people I was intended to be with.

The weather for the August food run was quite warm, but not too uncomfortable. Definitely carry a good supply of drinking water.

We delivered Rainbow Boxes, clothing, and wool for the weavers to the Oljato Senior Center and to the Chapter House at Navajo Mountain. We had Navajo interpreters with us because many of the Elders speak only Navajo.

We were given "thank you" gifts made by the Elders. Mine was a necklace. When I wear it, people admire it. When I tell them it was a gift that came from a food run to the Navajo reservation, most say the same thing I had originally said - - - "A What?" - - - so I tell them where they can find out all about the food runs and ANE, and then I tell them my story.

There were Navajo blankets and hand-tooled jewelry and trinkets available for us to buy. I bought a Navajo rug from Emma Valentine, woven from her own wool and dyed with herbs and vegetables. One of the interpreters told me that Emma will use the money to pay for food this winter for her animals.

At Oljato, Joan got to meet Zettie. That was the very, very, best surprise.

Zettie is in her 80's.  She had walked to the meeting place that morning. We learned that Zettie is a medicine woman. Because of what we'd read, and out of respect for the Navajo culture, we weren't sure we were supposed to touch her, but Zettie took Joan's hands and held them for the longest time, and gave us warm hugs. There could be no doubt that Zettie know exactly who Joan was.

In all honesty we'd talked about that and wondered how many of Joan's letters Zettie had received. Does she receive the packages Joan sends throughout the year? Any doubts, the miles, the difference in cultures, the language barrier were all erased. This is what Joan had come here for. She got to hold her Elder, look into her eyes, laugh with her. Some of Zettie's family told us they read Joan's letters to Zettie, and that, yes, Zettie has gotten everything Joan sent.

Joan and I hope to be part of another food run someday. In the meantime, almost every day I think of our trip, the Elders we met, and our group of volunteers. We were blessed.

Quest of Giving

by Joan Trabucco

(Note: Close friends Joan Trabucco and Valorie Marshall attended their first food run in August of 2009 at Oljato and Navajo Mountain. Click here to read Valorie's account of their experience.) 


I found ANE through Cowboys and Indians magazine. I am part native American and thought this would be a wonderful way to give to the Native people as a whole. I was soon sent an Elder to adopt along with her profile. Her name is Zettie Smith, and she is beautiful. She lives in the Oljato area. I decided then that I wanted to help at a food run to make sure that my hard-earned money was being used properly, and meeting Zettie would be a bonus. I talked my good friend Valorie into going with me as my co-pilot. We spent over a year planning for this trip.

Our job was to bring onions for the food run - - - 300 pounds of onions from California. The day I left my home I smudged myself and my truck, said a prayer, and headed off to pick up Valorie and the onions. They were nine hours away. After spending the night at Valorie's house,  we double checked our possible routes and then headed to the backyard to bless ourselves with the cornmeal we had received from the Program. After smudging the truck and saying a prayer, we were off. We allowed three days to get to the food run which was good because we probably spent a day getting lost and taking wrong turns. I had arranged for a personal tour with a Navajo guide at Canyon del Muerto as a special treat for Valorie. He and his father sang a special song for us at the end of the tour. We both cried. Each night we wrote in our journals about the day's adventures and the emotions that went with it.

The big day came for our first meeting with the group. Valorie and I discussed how we hoped that everyone was there in the "right spirit" as we both have been disappointed with people that just want to stand up and boast about themselves saying, "See what I did for these poor people! I'm so wonderful". We were so elated to find that EVERYONE was wonderful and were there for the right reasons. We came to love everyone we worked with. They will be a part of our hearts and memories forever. The next day we would go to Oljato to deliver Rainbow Food Boxes, onions, giveaways we brought from home, and the special box of items for Zettie.

Valorie and I were working at the Oljato Senior Center when  Linda approached and said, "Your Elder, Zettie, is here". I instantly lost all train of thought and use of normal speech. "Where?", I said. Linda smiled and pointed at Zettie sitting at a table at the back of the room. One of the Navajo helpers went with me to interpret. Tears started to come down my cheeks along with emotions I didn't expect. As  I approached her, she held out her hands and clasped mine tightly in hers. The emotions just overwhelmed me. I instantly fell in love with her, a complete stranger I'd never met before. The connection we felt for each other was spoken through our clasped hands.

 

Everything was spoken through those clasped  hands, I couldn't speak. I'd forgotten everything I wanted to say. I  looked up and said to my interpreter, "What do I say?".  She said, "Why don't you ask a question".  I couldn't think of any so we just sat holding hands and looking at each other. Here eyes were gentle, caring, and compassionate. Later on I received a beautiful picture of our clasped hands. It is now framed and hanging by my kitchen window.

The day's activities continued on, and I had to laugh when one of the lady Elders slapped Valorie on the butt because she wanted to make sure she was getting her share of giveaways. It was wonderful to hear the Navajo language spoken; it takes a long time to say something in Navajo. I saw the quiet smiles and small nods of thanks as each Elder received their items. I watched as the Elders found their boxes and guarded them possessively, their gifts of love. But they had no idea that the gift they gave to me was greater than anything I could give to them. My heart, soul, and physical being were filled with things I can't explain. This "Quest of Giving" I had started on had now become the "Quest of Receiving".

Weaving World Peace - Rug Show Theme For 2010

by John Aldrich

Each rug show has its own theme, and each theme embodies the spirit of that show. For this years show, to be held November 12-14, the theme is Weaving World Peace.

The idea for this theme arose during the 2009 show. During recent rug shows an event has been held on Saturday afternoons called the Native American Idol Contest which is based loosely on the American Idol model. The Elders love to sing, and the idea here was to present them with a theme and let them improvise a song after being given a few minutes to prepare. In this case the theme was  What I Want Santa to Bring Me For Christmas.

Elsie Benale, a fine weaver from Forest Lake, sang about her wish for  World Peace. This started Linda thinking that this might be a good theme for the next rug show, and she presented the idea to all the Elders the following day. It was well-received, and the weavers were encouraged to create rugs based on this theme. Smaller rugs would be submitted to be used for rug show advertising and promotion and larger rugs could be presented later to be sold at the show.

World Peace seems like a very lofty goal for our organization, but it fits very well with the Program mission as well as with the tenets of Navajo culture and philosophy. The Adopt-A-Native-Elder Program is truly an international organization. We have supporters and donors from around the world and sponsors living in Australia, New Zealand, and Germany. A volunteer has come to the rug show from Holland for the past two years.

Rodger Williams points out that traditional Navajo prayers end with the phrase Hozhó Nahasdlii' being repeated four times. This is a plea for restoration of harmony and balance which can be interpreted at a personal level or at a more general level for the larger good.

Rodger relates that if you ask Navajos what World Peace means to them, you will find that they respond to you from a spiritual perspective. To the Diné (Navajo) peace is synonymous with the word K'é. This is a Navajo word which means relations and relatives or it could mean a peaceful state among all living beings. Thus we are reminded that we are all connected to one another through the Brotherhood of Man.

Here is a drawing created by Rodger as an illustration of this year's theme. Superimposed on an image of the world are elements contained in the Program logo. Hands from different cultures are seen coming together under a rainbow and sacred eagle feather. Differences are mended. World Peace is fostered.

Winter Stories Event At The Warehouse

In the previous blog Rodger Williams describes the significance of story telling in Navajo culture. It turns out that you won't need to travel to the reservation to experience this aspect of Navajo life. For the past few years Rodger has organized an event at the ANE warehouse which highlights story telling, singing, and other facets of Diné culture. It has become an increasingly popular event and is open to everyone.

This year's event will take place on Sunday evening, January 31st, at 5:00 p.m. The warehouse is located at 328 W. Gregson Ave. in Salt Lake City. This map will help pinpoint the location if you need directions.

Rodger is the organizer and emcee of the event.

 

Last year Julius Chavez demonstrated the sacred art of sandpainting  to a rapt audience.

Lacee Harris tells stories of ma'ii (coyote).

 

Eileen Quintana speaks of what Navajo culture means to her.

 

A group of Eileen's students performs songs. Eileen works with children in the Nebo school district to raise their awareness of their cultural background.

Winter Stories

by Rodger Williams

Storytelling is a favorite pastime among Navajos, and this activity takes place primarily during the winter months. Our stories have lessons in them as well as entertainment. They say it is the stories that keep us, take care of us, and it's the stories that will live as long as our people live. There are certain people among us who keep the stories for us, and we can go to them if we have a need to gain insight or if we need a blessing. These stories are like a mirror for us and also tell our history.

When some of the animals go to rest or hibernate for the winter months, then we can talk about them because they cannot hear us. But the coyote - - - we can talk about him anytime; he never goes anywhere and is always here; he never leaves us, and we can never get rid of him. We are told that Coyote Is Us! All our trickery, all our double-talk, all our mischievousness, and even our playfulness, reflect back to us through Coyote. In fact, our winter stories are all about the adventures of Coyote and all the other animals with whom he interacts.

The reptiles will go underground along with the ants and prairie dogs as well as many others who will be living in the "other world" for a time. They teach us about how to go within our deeper selves to seek deeper things in life. They teach us that this  world where they go exists along with ours and that we can travel there and back if we so desire.

The bear, for instance, represents the West cardinal direction or the place of the spiritual realms. The bear, the protector symbolically, is a powerful creature who does not back down from anyone.  You do not want to get between the mother bear and her cubs. Like him or her, when we go within ourselves to the space where our reservoir of spirit and the will to go on are located, we seek greater power and gain our strength. If we learn to use it we will then have the power of both worlds.

We can talk about the bear (while he is away), and he will not do anything to us from this "distance". They say when you are talking about the bear you might will him to come to you, which is not a good thing. We cannot abuse the spiritual energy of the bear. He or she is too powerful for the people. There are "things" that we are told to leave alone for our own good. It is like the west is a place to go "down" like the sun, and the east is a place for rising or returning. We can tell our stories about any of the creatures that are in that place of resting. It is out of respect for them that we do not mention them in our stories and in our trivial conversations at other times. These animals will be "asleep" until after the first thunder in the springtime.