Diné Organization

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Din4 Organization

Traditionally the Din4 were organized through clans, representing the separation of powers and through k'e, the maintenance of checks and balances. Clans also helped to bind together a people that were widely spread. Traditionally two members in each clan group were selected to serve as lifetime spokespersons. One spokesperson chosen to serve as a h0zh00j7 naat'11h (Peace Leader) called and presided over family meetings and discussions. The other spokesperson was designated as a hashk44j7 naat'11h (War Leader) to oversee war parties. A ceremony called Naachid was performed for the two chiefs.

Naachid was a great ceremony that was last performed in the 1850's and was to be performed again before the Long Walk period. This tribal assembly was performed in two to four year intervals depending upon the crisis. It could be performed within a shorter time frame depending upon famine and warfare. It lasted all winter long, from harvest time to planting season. Twelve h0zh==ji naat'11h (Peace Leaders) and twelve hashk44ji naat'11h (War Leaders) gathered together for this important meeting. The appointment of h0zh==ji naat'11h were selected based upon their eloquence, good judgement, and uprightness. Hashk44ji naat'11h were appointed by a special honor bestowed upon them for their prowess in warfare.

The naat'11h gathered in either a hogan or brush shelter which was built in a circle. The H0zh==ji naat'11h sat on the south side, while the Hashk44ji naat'11h sat on the north side. Depending upon the purpose of the meeting (peaceful times or war) one or the other group would preside over the meeting. The division between the two groups represented the separation of powers internally and externally and instilling checks and balances.

The traditional Navajo leadership structure consisted of highly respected and honored families. A clan na't1anii and a regional na't1anii were selected to represent several homesteads.

In selecting a naat'1anii, the people first carefully considered all available candidates, weighing the strengths and weaknesses of one against those of another and finally selecting a person in whom the majority had confidence. The criteria for selecting a naat'1anii was wisdom, traditional knowledge, community citizenship, successfully living in harmony, and representing a family with high morals. The naat'1anii had to know how to conduct at least one healing ceremony.

Once chosen, the naat'1anii was inducted into their responsibility by a ceremony and served the people for lifetime or until their services became unnecessary.

The responsibility of the naat'1anii was to ensure cohesion and support of the different family groups. Important local decisions involved economic self sufficiency, dispute resolution, ceremonies, abeyance of natural laws, peace and war. The naat'1anii, along with his assistants, organized the collective efforts of the community, gave agricultural production instructions such as livestock marketing and ranching, supervised planting, cultivation, and harvesting of crops.

After the Long Walk period and their joyful return home from the horrors of Bosque Redondo, the Din4 began the implementation of the provisions within the Treaty of 1868. On November 1, 1883 at least 2,500 Navajos attended the first Chief Council meeting called by Inspecter Gardner. About the same time, Henry Chee Dodge began his employment as the Chief Herder in Fort Defiance, AZ. A couple of years later, at age twenty-four, Chee Dodge replaced aged Manuelito as the Chief of the Navajo Tribe. Chee Dodge would go on to lead the Din4 as their government began to develop into the Navajo Nation of today.

Today the Din4 can look back on several decades of upheaval and difficulties. At times it has been difficult, but by reflecting back on the philosophical lessons and history through songs, stories, and prayers and remembering what the ancestors endured, the Din4 can continue to endure and come back to a place of making good decisions and judgements. As Sam Begay, a traditional medicine man stated, "It's like the Diyin Dine'4 telling us to retie or fix our Sacred Mountain Bundles."

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From: Navajo Nation Government, Fourth Edition, Office of Navajo Government Development, Window Rock, Navajo Nation.

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