Dennehotso

Lonely hogan in Dennehotso. 

“I was born at Dennehotso, near a red, round rock. The winter was over, and it was the beginning of summer. My father was of the [Within His Cover People] clan, but I never knew him and do not know his name because he passed away when I was very small. As time went on, my maternal grandmother, [Woman with the Four Horns]; my mother, [Mourning Dove Woman]; and the rest of the family roamed the Dennehotso area. My mother used to live near Comb Ridge, and there was a small box canyon that had a spring and a lot of mourning doves . . . We did not have many sheep, but we did have a lot of goats, and many of the rams had four big horns. This is how my grandmother got the name Woman with the Four Horns.”

These are the words of Navajo Oshley, spoken through an interpreter, describing the place of his birth. No one knows for sure the date he was born, but it was likely in the 1880's. From my youth, I vaguely remember Navajo as he walked on Main Street in Blanding. He has been described as having a “slim, tall frame bent with age; large black hat, and steady gait.” Little did I know at the time that many of the Navajos in Blanding had originally migrated from Dennehotso.

I have always been curious about Dennehotso. The word comes from Navajo, meaning “Yellow meadow extending up.” Usually I only drive past it when we drive through the Navajo Reservation between Mexican Water and Kayenta. Once I stopped at the Boarding School when I was a coach for the Middle School wrestling team. There were other dirt roads that took off from the main highway. I knew there was more to see.

But there's also a taboo associated with the reservation. I never know what is allowed and what isn't. The Hopi Reservation, for example, doesn't allow any photography. Although when I talked to a local Navajo, she told me that as long as I didn't do any hikes or pass through any areas with no trespassing signs, I should be alright.

With that in mind, I decided it was time to peel beneath the surface and see what Dennehotso looked like beyond the highway. As luck would have it, we would be passing by on our way to Blanding.

Baby Rocks, near Dennehotso, Arizona.

Traveling north on Highway 160, just a few miles south of Dennehotso, we came to one of the many iconic land formations in the area: Baby Rocks. These are fairy-like structures that have eroded over millions of years to look like baby hoodoos atop a sandstone ridge. There are also other “figurines” that can take on a mythical aura, especially back in a time with no electricity and only moonlight.

John Holliday, a Navajo Medicine Man and relative to Oshley, recounts a story of their common grandmother: “During the time of local conflicts, [Woman with the Four Horns'] husband wanted to join in and fight. One day he got ready and left on his horse, but his young wife decided to go with him. They were newlyweds, and she was a little girl. She got dressed up in all her turquoise jewelry and ran after her husband. After she caught up to him, they both got on the horse and traveled as far as Baby Rocks when the enemy captured them. They took her and her husband to Texas. During this time, her family back home held special ceremonies and sings for her return. With that she escaped and walked to Fort Sumner, where other Navajos were being held captive. Somehow my great grandmother managed to survive and return home to Baby Rocks near Dennehotso. She owned nothing but four horned sheep when she was released from Fort Sumner.”

As we pulled to the side of the highway to look at the Baby Rock formations, we beheld a snow-white horse emerge from behind a small sand dune. Then we saw a second white horse. They both moved along slowly, not at all worried that we were watching them. They were busy foraging for food, of which there wasn't much; just a tuft of wild grass here and there.

Then a gray horse came into view. Perhaps this looked like the horse that Oshley's grandparents rode before they were captured at Baby Rocks.

Snow-white horses emerging at Baby Rocks.

Back on the highway we drove north toward Dennehotso, then turned off on a washboard road toward the cemetery. We passed what appeared to be an old abandoned rodeo arena. I've visited a couple cemeteries on the reservation and always attempt to be cautious and respectful. Visiting a local cemetery is something I try to do anywhere in the world I travel.

The Dennehotso Community Cemetery is located one mile off the main highway and is surrounded by low rolling dirt hills. In the distance you can vaguely make out the rocky spine of Comb Ridge.

The cemetery consisted of mounds of dirt heaped upon each grave. Some of the graves had a conventional headstone, while others only a wooden cross. Some were finely decorated with flowers and personal items, while others appeared obliterated and maintained by no one.

Dennehotso Community Cemetery.

We then drove into the main part of town and took the “Dennehotso Loop Road,” which circumvented the core of the town.—It wasn't at all what I expected. I thought for sure that the main portion near the chapter house and school would be paved, but they weren't. We drove the sandy and sometimes sideways rocky road, attempting to get a feel of “village” life on the reservation.

After the first section of road that paralleled the highway, the road made a turn toward the west and onto a bridge that crossed Laguna Creek, nothing more than a drizzling rivulet. Before the days when Dennehotso was an established community, families lived near Laguna Creek where water was sufficient to use for irrigation to water their crops. After harvest they moved a few miles to the northwest along Comb Ridge where they dwelt the rest of the year, raising livestock. This was the same pattern depicted by Oshley in his autobiography.

Beginning the Dennehotso Loop Road.

Comb Ridge is a geological uplift, creating a spine in the desert that stretches seventy miles from Blue Mountain in the north to Kayenta in the south. The northern third is more prominent, and is what I'm familiar with because it is close to my home town. The southern portion, however, is more obscure, mostly hidden within the depths of the Navajo Reservation. I was hoping we would catch a glimpse of it during our tour of Dennehotso, but that didn't happen. The prominent side of the ridge faced the other direction.

On our drive we passed modern, but simple houses, with no grass, usually old cars, and sometimes a basketball hoop over dirt. Some houses had a horse trailer and livestock near the home. Only once did I see a hogan.

On the backside of the loop is a sandstone hill with a “D” painted on it. There weren't too many houses here. I saw one gentleman with a shovel in-hand, working on his garden. He gave me a distrustful look.

"D" for Dennehotso.

By the time we were three-fourths around the loop, we were back at Laguna Creek, but this time with no bridge. The dirt road ran directly through the water, which included a quagmire of mud. I slipped my vehicle into 4WD, just to be sure. Without serious issue, we made it through.

Upon completing the loop we passed a stray dog, then returned to the highway. There was nothing “village-like” or quaint about the Dennehotso loop road, but instead it was dotted with homes of normal Navajo people attempting to survive in a vary harsh landscape.

Stray dog.

My final stop was at the Dennehotso Market. Inside was a small grocery store and a fast food restaurant. Nothing caught my eye as particularly unique. We each bought an ice cream sandwich.

On the west-facing wall of the building was a beautiful mural. It was a painting of a mother with her baby in a cradleboard. I couldn't help but to envision Mourning Dove Woman carrying her precious little baby, Navajo Oshley, on her back. ♠

Beautiful mural at Dennehotso Market. 

Source for supplemental information: The Journey of Navajo Oshley, An Autobiography and Life History.  Edited by Robert S. McPherson. 

A Navajo Lake in Paiute Territory

When I first moved to Iron County twenty-seven years ago, I was baffled and somewhat amused that Navajo Lake should have such a name. My hometown—over 300 miles away—was just thirty minutes from the Navajo Reservation. There were no Navajos over here, I assumed. Therefore I concluded that Navajo Lake was so named only because it had a good ring. 

Carmen Clark, Chairwoman of the Shivwits Band of the Paiute Tribe had similar feelings. Commenting on a proposed bill that would rename many landmarks that indigenous people find offensive, she said, “Why is it called Navajo Lake when the Navajos weren't even in this area? It should have a Paiute name.” 

Navajo Lake sits in the northeast corner of Kane County, Utah.

For those unfamiliar, Navajo Lake is located in a picturesque setting on the Markagunt Plateau at an elevation of 9,200 feet. It is nestled in a little valley, surrounded on all sides by pine trees. The lake was formed by a lava flow on the eastern side of the valley. An interesting detail is that there is no stream running out of the lake. Instead, the water seeps into an underground drainage that emerges at Cascade Falls, over a mile away. 

Nowadays the lake is used primarily for recreation. Near the shores are a couple of campgrounds, a lodge and several private cabins. The waters are stocked with three varieties of trout. Last summer our family took kayaks on the lake. Despite the popularity, Navajo Lake retains a peaceful setting. 

Recreation is now popular, but not overwhelming, at Navajo Lake.

But it wasn't until a few years ago that I learned the story behind the naming of the lake. And, no, it wasn't named on a whim. And, yes, there were Navajos in the area at the time. 

The story was told by Joseph H. Pollock in 1930, one of two surviving men at the time who were part of a posse to round up a group of thieving Navajos. As the story goes, it was October of 1869 near the town of Kannara when a passing camper with his span of mules woke up to learn that during the night his animals had been shot full of arrows. A posse was quickly summoned, and as they pursued the tracks they learned that just two and a half miles north, the Indians had taken a large herd of horses.

Joseph Henry Pollock (right) poses with his brother, Samuel.

With two natives as their guides (presumably Paiutes) they headed east and climbed nearly 2,000 feet to the top of what is now Kanarra Mountain, passing through Blue Valley. Near a head of a fork of the Virgin River, they spotted an Indian who quickly disappeared into the gulch. Then they found a horse belonging to one of the townspeople, unfortunately full of arrows. Just before they got to Black Rock, they found a horse mortally wounded. Further on they found six more dead horses. 

They came to a big mountain north of the lake where they made a grisly discovery. This horse was not dead, but was full of arrows and hamstrings cut out. There, darkness overtook them and they paused to build a fire and decide their next move. It was decided they would continue the chase until the thieves were caught. 

Pine-covered hills on the north side of Navajo Lake.

They walked along the high ridge on the north side of the lake (but at this time they didn't even know the lake existed) and then stepped off their horses to lead them down the steep embankment. As they approached the east side of the lake, one of their Indian guides could smell the smoke of a campfire. As they came up and over a small knoll, they could see the fire and horses tied up. 

They hoped to surround the camp, but unbeknownst to them, they were being followed by a dog, and with a barking alarm the Navajos fled into the darkness. Shooting ensued, but no one was killed. The horses were quickly gathered and the posse, needing a break, led them to a nearby meadow where they had a quick bite to eat. This was their first meal since they left Kanarra and it was now one o'clock in the morning. 

They decided to camp there, someone always standing guard throughout the night. When daylight came they learned they were next to a large lake. The picturesque setting must have surely surprised them. The two friendly Indians with them gathered up moccasins, blankets, bows and arrows that were left behind. The Navajos were never caught. 

Rough road to Navajo Lake, probably around 1930. (photo courtesy of Sherratt Library, Special Collections Department.)

From this expedition, the lake would later be known as Navajo Lake. But what was it called before 1869? To the white man it wasn't known. It was the Southern Paiutes who were familiar with this territory and knew this mountain up and down. What was their name for it? 

William Palmer, a local historian who was very close to the Paiute people, gave this insight: “The Indian name for the lake was beautiful and it had a poetic connotation. The old Indian trail ran along the top of the ridge north of the lake and overlooking the body of water. Being situated between two high ridges and protected thus from stiff winds, the surface of the lake is not much ruffled. From the trail above, the sky is clearly reflected in the water and the lake appears to be filled with clouds. The Indian name was “Pah-cun-ab” which means cloud lake, or a lake of clouds.” 

Another name the Paiutes gave was “Pa-voo-weap,” which was the name of the valley or basin which holds the lake. There is also a third name, “Pang-ap-its,” which translates to “water babies.” 

The phenomenon of water babies is interesting because I have seen it documented in two other areas of the country that are far from Navajo Lake. Sometimes there may be a small variations in appearance, but most of the descriptions are the same. 

Photo from Paiute Restoration and Gathering Powwow in Cedar City.

According to Palmer, he had first-hand accounts from older members of the tribe who had seen the creatures in Navajo Lake. The Paiutes said they were near half human, half bird and half animal. Their skin was dark, like that of an Indian's, and their hair black, with long tresses that hung over the shoulders. Dark brown hair also covered their bodies. Their feet were webbed and they could fly, swim, or walk on the water like a man. 

One distinguishing feature that made them uniquely eerie was their cry. When they hurt, they cried like a baby. No matter what the Indians did, they could not kill them. If hit with an arrow, the Pang-apits would flutter around and cry like a baby, then fly away. 

Palmer states: “In the moonlight these creatures could be seen in large numbers walking around over the lake splashing and whipping the water with their wings like they were having a real sporting time. About the time the Mormons came these strange creatures disappeared and have never been seen in the country since.” 

It would be easy to dismiss water babies as a myth if it weren't for the first-hand accounts and also due to stories from other locations. It is a very fascinating feature associated with the history of Navajo Lake. 

Today the lake is a favorite spot for anglers and boaters. Very few of them know the history of how it got its name, nor do they know the older Paiute name. When they camp on its banks at night, I'm sure they don't listen for the crying shriek of a water baby. ♠ 

 

Depiction of water baby, by Savanah Lacy.

 



Sources  

Palmer, W. R. (1951). Forgotten Chapters of History (Vol. I & II). Merill Library and Learning Resources Program. 

Webber, Megan. “It should have a Paiute name: Shivwits chime in on state bill proposing name changes of landmarks.” Cedar City News, 29 December 2020. https://www.cedarcityutah.com/news/archive/2020/12/29/mrw-it-should-have-a-paiute-name-shivwits-chime-in-on-state-bill-proposing-name-changes-of-landmarks-offensive-to-native-americans/#.Y_-x7h_MKUk.

Crossroads of Tuba City

During the winter of 1776, the fatigued and famished Dominguez-Escalante Expedition passed nearby the present site of Tuba City, Arizona. Of course, the Navajo hadn't settled there yet. This was Hopi territory. 

On November 14, they recorded the following: “[We] arrived at a small farm and camp of the Cosinas [Hopi], all of it pretty and well arranged—the farmland is irrigated by means of the four springs mentioned and by two other copious ones which rise next to it; here this year the Cosinas planted maize, squash, watermelon, and muskmelon. By the time we arrived they had gathered their harvest and, judging from the refuse or scraps of everything we found, it had been an abundant one, and especially that of beans. For if we had made camp here, we could have gleaned half a bushel of it. The farmland is surrounded by peach trees. Besides the several huts made of boughs, there was a very well constructed little house of stone and mud. In it were the baskets, jars, and other utensils of these Indians.” 

At the time the Hopi used this area during the summer to grow crops, using water from several nearby springs. After the harvest they returned to their villages on the mesa, which included the village of Oraibi. 

This is one of the earliest surviving accounts of Hopi civilization by European explorers. No doubt that these Native peoples came in contact with the Spanish prior to this, including Coronado in 1540 and Spanish missionaries in 1629. But other records are difficult to come by. 

Tuba City, Arizona.

The first time I came to Tuba City I had no idea of the rich history that existed here. I came as part of a Junior High wrestling team. We spent the night at Tuba City Boarding School, sleeping in dorms and eating breakfast in the cafeteria. Most of the teams at the tournament were from the surrounding reservations, schools like Shonto, Chinle, and Rocky Ridge. We were the only white guys. We wrestled all day long and didn't leave the school until after dark. 

Thirty years later I decided to revisit the area with two of my kids. I learned that there was much more to Tuba City than I had known. 

Highway 160 is the dividing line that separates the Navajo Reservation on the north from an enclave of the Hopi Reservation on the south. On the Hopi side we drove through Moenkopi, a continuation of the same settlement visited by Father Escalante over two hundred years ago. I was blown away by the adobe houses, dirt roads, roaming dogs, and terraced fields that made me feel as if I had traveled back in time. 

On the other side of the highway was the Tuba City side. Of course, we had to drive by the boarding school. But what caught my attention were all the abandoned houses that seemed out of place with your typical reservation project homes. They almost looked like pioneer homes. Considering that Tuba City was settled by Mormon pioneers, I wondered if these abandoned homes were built by them. 

That last visit piqued my curiosity even more. 

Sign at the Tuba City Boarding School.

The first contact between Hopis and members of the Church of Jesus Christ of Latter Day Saints, or Mormons, came in 1858 when Apostle Jacob Hamblin led a group of missionaries to the village of Oraibi, with the purpose to learn their language and culture. During that visit an unidentified Hopi told of a prophecy that prophets would come to the Hopis from the west and bring them back to the blessings they had lost. They believed the Mormons were the fulfillment of that prophecy. 

During the winter of 1859, two Mormon missionaries stayed to live with the Hopis. One of them was Thales Haskell, a rugged young man who had a gift of learning languages. He also kept a diary during his visit. 

On December 16 he provides the first account of Teuve, the Hopi man after whom Tuba City would be named. “Tewbi,” as he called him, heroically chased down a Navajo who had stolen a piece of cloth from a squaw. He quickly mounted a horse and “soon overtook the thief, and twisted the cloth from his hands.” Haskell describes Tewbi as “a tall and noble looking Oriba.” 

Nearly three months later Haskell again mentions his Hopi compadre: “My friend Tuby traded a robe and Buckskin for a pony with one of them and made me a present of it. I prevailed on him to accept my gun, rather against his will however. He said when he made his friend a present he did not wish anything in return.” 

Three days later on March 5, 1860, he records an important entry: “Traveled 18 miles and arrived at the Movincapy. This is a small stream where the Oribes raise cotton and they recommended it to us as a good place to build a mill and for the Mormons to make a small settlement.” 

Thales Haskell.

Moenkopi is located about 35 miles northwest of Oraibi Village. It is roughly the same location where Father Escalante had passed by 84 years earlier. This “gift,” which would be the seedling of a future Mormon settlement, would also create additional conflict between the two peoples. Apparently not all the Hopis were in agreement that the Mormons should settle there. Also, there is almost always conflict when sharing a limited supply of water. 

Settlement did not happen immediately. It wasn't until over a decade later that a few Mormon settlers began trickling in. Once again, Teuve invited the Mormons to live next to them at Moenkopi. According to local tradition, this was to help protect against raids from the Navajo and Paiute. 

The first colonizers arrived in 1873. While some chose to leave because of the arid conditions, a few hearty souls stayed and began planting orchards and building stone homes. Some lived near Moenkopi while others chose to plant their farms at Moenave, about six miles to the west. 

Typical home in Tuba City, Arizona.

In 1875 the Mormons began to settle at Musher Springs, just west of Moenkopi. It served as a way station for those traveling from Salt Lake to Arizona. In 1878, Apostle Erastus Snow announced that Musher Springs would become an official Mormon Colony. A town was laid out and named “Tuba City” after their friend, Teuve. 

Several families came to live and build their home in this harsh area. One of those families was that of Alfred B. Randall and his wife, Susan Temperance Allen. According to records they had two adobe homes, both covered with pine and earth for a roof. They had a ditch dug for irrigation, grew six acres of alfalfa, and had 112 apple trees, 16 plum trees, 1 pear tree, 2 cherry trees, 1 apricot tree, and 16 peach trees. 

Alfred and Temperance were married in 1891 and spent twelve years in Tuba City, where they gave birth to three girls and two boys. All three girls died and were buried at Tuba City. 

Alfred and Temperance Randall.

During this time there was also considerable Navajo expansion. Conflict between Navajos and Mormons erupted from time to time, which included the killing of Lot Smith, who was gunned down by the Navajo Headman, Atsidí in 1892. 

In 1902 the U.S. Government decided to expand the Navajo Reservation to include the town of Tuba City. By 1903, the government bought out the Mormon settlers and Tuba City was abandoned. 

Navajo Mother and Child at Tuba City Trading Post, 1928. (Marjorie Stiles Collection)

In 2019 I returned to Tuba City again, this time knowing a little more of the history. One fascinating place I wanted to visit was the old Mormon cemetery at Moenkopi. I wasn't sure if I would be able to find it, or if I would even be allowed to go there. In addition, I didn't know if I was allowed to take photos since technically you're not supposed to take any pictures on the Hopi Reservation. 

Like I stated earlier, Moenkopi is located on the south side of highway 160 and is an enclave of the Hopi Reservation. For twenty minutes we drove around the upper village, past the earth-colored brick houses, looking for a small fenced area. We had no luck. Determined to find it I knocked on someone's door. No answer. I asked a guy on the street and he directed me to a nearby trailer. The first trailer I tried had no answer, but there were two dogs and a cat outside. The dog was friendly and let me pet him. I then found the next trailer and a nice lady was outside who showed me how to get in. The cemetery was right behind her trailer and access was through her back yard. I asked if I could take pictures and she said it would be no problem. 

The cemetery has very few original headstones. Most of the graves are unmarked and a handful have modern headstones. A tall monument made of black stone gives a short history. On the north side are a few modern burials that appear to be Natives. 

One of the headstones in the cemetery belongs to two-year old Della Randall, infant daughter of Alfred and Temperance. The young girl was buried here five years before her family was forced to leave, at which time they relocated nearly 100 miles southeast in St. Joseph, Arizona. 

Grave of Della Randall at Old Mormon Cemetery, Moenkopi.

After visiting the cemetery we drove through the lower half of Moenkopi Village. I will say that it is a fascinating place that will give you the impression you have traveled back in time a few centuries. But like the photography, I believe it is not allowed to write physical descriptions of the area, so I will not elaborate any more on our drive through the village. 

By this time we were getting hungry so we drove back to the Diné side of the highway to Tuba City and arrived at the Hogan Family Restaurant. This was a recommendation from a Navajo neighbor of mine. We already knew what we wanted to eat when we walked in: Navajo burgers! 

If you've never experienced a Navajo burger, you should try one. They are the same as a normal hamburger, except much bigger. And they use fry bread instead of buns. I will admit that when we got our order I was a little disappointed because the beef patties were a little charred. But it was still very tasty and well worth the visit. 

Navajo burger at Hogan Family Restaurant.

Next to the restaurant is the Tuba Trading Post, a historic building built in 1891. Part of the building is octagonal in shape, being built with limestone rocks from Moenkopi Wash. Outside is a traditional Navajo hogan. The trading post is on the National Register of Historic Places. 

Inside they sell all sorts of Pendleton blankets, Navajo jewelry and other hand-crafted items. Most of the items were out of my price-range, but I still admired the beauty of them. I did, however, buy a few issues of a monthly publication called “The Leading Way.” It is described as “The wisdom of the Navajo People.” I've bought several issues in the past and can only find it on the Rez. It is very informative on a variety of cultural subjects from the perspective of the Navajo people. 

Historic Trading Post at Tuba City, with hogan at left.

Inside Tuba City Trading Post.

We moved on and drove the streets of Tuba City. I was completely amazed at how many abandoned homes there were. Other than the section with the businesses, it looked like a ghost town. Many of the windows were boarded up and a couple of the homes had been burned. I've seen this a lot on the reservation and have often wondered what was the exact cause of it. I usually conclude that it has to do with the socialistic nature of the reservation, where many of these homes are owned by the tribe, without true ownership, giving no incentive to take care of the property. 

Some of the abandoned homes were very old, almost looking like pioneer houses, but I didn't quite think they were 130 years old. They were large brick structures that I felt were unlikely to have belonged to the Navajoes. I went back to the restaurant and asked for their insight and they said the homes belonged to teachers and doctors during the 1950's. 

We didn't have as much time as I had hoped for, but we drove around as much as we could and surveyed the town. I took note of an insurance company in a trailer, and also a radio station in a trailer. We also passed by the old boarding school where I wrestled and it appeared to be closed up. 

Old "pioneer-looking" homes in Tuba City.

Our final stop was the cemetery. I had never been to a Navajo cemetery. It lied on the outskirts of town on a sandy road off the pavement. There was no organization to the graves except for a few fenced family plots. Burials were spread far through the brush, with Mother Nature having her way with most of the grounds. Fences and headstones had blown down, weeds grew everywhere, and dozens of varmint holes had been dug in the sand. 

I was impressed with the high number American flags. It was the most I had ever seen in a single cemetery of that size except on Memorial Day. You could tell that family members of veterans were proud. Sadly, some flags flew in tatters while others sat on the ground. 

Most of the mounds were piled several feet high. Some were covered in a type of flag-stone. Most were decorated with trinkets belonging to the deceased. Some of the headstones were homemade, perhaps just a painting on a rock. 

Cemetery at Tuba City.

Across the road was the old cemetery. I looked at it, but didn't dare walk through. It looked like it was rarely visited. No paths and a lot of sage brush. I wondered if any of the graves were visited by family members, or if they had long since been forgotten. I know that with many of the Native tribes there is a taboo about being near the dead. I am sure that their customs and ours are very different. 

We left Tuba City much too soon that day. I still had many questions left unanswered. But I am learning. I certainly have a bigger picture of this area that Navajo, Hopi and Mormon have all called home. ♠

This is the "old" cemetery at Tuba City.

 

Sources 

Escalante, Silvestre Velez, and Ted J. Warner. “The Dominguez-Escalante Journal.” University of Utah Press, 1995. 

Haskell, Thales. “Journal of Thales H. Haskell.” Utah Historical Quarterly, Vol. 12, Nos. 1-2 (January-April, 1944) : 68-102. 

Reilly, P.T. “A Brief History of the Tuba City Area.” Northern Arizona University, Chinle Library.

Smallcanyon, Corey, "Contested Space: Mormons, Navajos, and Hopis in the Colonization of Tuba City" (2010). All Theses and Dissertations. 2557.

Navajo Dumpling Stew

I don't get the opportunity to travel across the reservation as often as I'd like. But when the situation arises, I try to find a taste of Navajo culture. I've eaten a mutton sandwich at a roadside shack and sheepherder sandwiches inside a cafe. This time I was looking for something new.
 
A friend gave me a tip of a wonderful food stall south of Cameron, Arizona. This is a busy section of Highway 89, a popular conduit for people traveling between Flagstaff, the Grand Canyon and further north into Utah and Colorado. At first we have trouble finding the stand because of the many booths selling jewelry and other trinkets, but at last we succeed.
 
The small trailer sits just off the west side of the highway. San Francisco Peaks, one of the Navajo's four sacred mountains, stands majestically snow-capped in the background. Next to the trailer sits a picnic table beneath the shade of a canopy.
 
Inside the trailer are three Navajo women. From what I can tell they are a grandmother, daughter and granddaughter, the youngest about twelve years old. The grandmother has a sweet disposition and a puffy, wrinkled face. She remains in the background flattening a ball of dough. I think she's the boss.
 
I am here with my two daughters and we scroll over the short list of menu options written on a white board on the face of the trailer. I am looking for something I have never tried before. The girls order Navajo burgers and I decide on dumpling stew.
 
Before we are finish paying, the grandmother has dropped two discs of dough into a pot of boiling oil. We sit down at the picnic table to wait for our order. A very friendly lady is already at the table and raving over her food. She offers us a bite, but we politely decline. She is Anglo and a school teacher at one of the towns that border the reservation. She is on her way to Colorado to visit her daughter and passes by here all the time, but has never stopped.
 
Finally our meal arrives. The dumpling stew is served in a white plastic bowl. The broth is creamier than I expected, but with a very smooth meaty flavor. There are chunks of lamb that practically melt in my mouth. The dumplings, I'm quite certain, are strips of fry bread dough, cooked into the stew. After one bite I realize that it needs salt. Two shakers are on the table and I generously add flavor to the stew. From what I understand adding salt is quite typical in Navajo cuisine, especially when eating traditional mutton stew. Along with my order comes a large piece of dry bread. This comes from the same discs of dough used to make fry bread, but they are cooked over a griddle instead of fried.
 
Three more people join our tiny table. A couple from Boise, Idaho are on the tail-end of a two-week vacation and have decided to stop here while passing through. A Navajo from Chinle, but who is working in Kayenta, is on his way to Phoenix to visit his mother. I am learning that half the fun of eating here is visiting the people.
 
The stew is excellent. I take a bite with my spoon, then follow it with a chunk of dry bread. The wind has picked up considerably and as our bowls and plates become lighter we are having to hold them down. 

I am also curious to know the history of dumpling stew. I will admit I've never heard of it before. Traditionally, corn stew or mutton stew are Navajo staples. I wonder if it is a recent innovation to cater to the tastes of tourists, especially since it has lamb instead of the tougher meat of mutton.
 
We finish our food, having been very satisfied. As we leave, more are arriving. Judging from the constant flow of traffic, this little stand probably sees a good amount of people. I'm sure their one little picnic bench will not be enough. ♠

Wes Oshley

[It has been almost two years since Wes passed to the other side. I miss randomly running into him on the streets of Cedar City. The following was written on February 24, 2013. Although blunt and harsh at times, it accurately represents the Wes Oshley I knew.]

The first time I ever met Wes was walking down Center Street in Cedar City when a tall, lanky Navajo came up to me and said, “You must be a Lacy.” I was stunned. How did he know? I had never met the guy in my life. So I asked him how he knew and he proceed to waddle down the sidewalk with his arms hanging down like a monkey. “By the way you walk,” he said.
 
I sure hope he was embellishing that strut, because I don't think that we Lacys look like that. But he had guessed who I was by my movements. He went on to praise my grandpa, whom he knew while living in Blanding. Ever since that day, he says the same thing: “Tell your Grandpa hi for me.” He always wants to know how old Claude is doing.
 
You never forget Wes. Not only is he tall and lanky, but his teeth are always just above my eye level and he must be wearing coffee-stained dentures, because I watch them shift around every time he speaks. His father was Navajo Oshley, a sheepherder that lived to be over a hundred years old and was an icon when I was growing up in San Juan County. Wes is an intriguing person, a person that I still have yet to scratch the surface.
 
When I walked out of Lins yesterday, Wes was there and immediately we walked across the parking lot together. He embraced me with his right arm, something he hadn't done before.
 
“I am just getting back on my feet, brother. I've been gone for eight months. I am just getting back. In the last eight months I buried my three sisters.” As he said this, you could feel the emotion well up within him. I hugged him tighter as we continued to walk. He continued to tell me the story of how he had spent that time in Blanding and he briefly mentioned how each had passed away. The third one caught my attention, as she had frozen to death in her trailer. Her name was Joan Bilsie, but the family preferred to bury her with her traditional name of Oshley. 

That brought up a question I always had. “Where was she buried? In the cemetery or somewhere else where the Navajo bury their dead?” I hadn't ever seen a lot of Native Americans buried in the white-man cemetery and I know that historically they find a crevice or some place in the ground and bury them with a saddle or some of their earthly possessions—or at least that is how I understood it. 

“No,” he responded, “she is buried in the cemetery.” Now the tone of his voice turned angry and passionate. “I don't want her buried where Dr. Redd can come back and get her. Hell no! I would have killed the guy if he didn't do it first. That man had three little babies in his house.” —Here he was referring to Anasazi mummies, I believe. “That is something that is very personal to me. You don't mess with my ancestors. You do not touch the dead!” This was a passionate subject that I had heard from him before. I completely agree with him, but it always makes me feel uneasy because I knew Dr. Redd and his family, and I like them very much.
 
Sometime after this point, I felt like I had to share with him the news that my own daughter had passed away just two months earlier. Once again, his heart was filled with emotion and tears came to his eyes. He hugged me with both arms this time and plead, “I'm so sorry, I'm so sorry! No one should ever have to bury their child.” I assured him that when this happened that I had thought of him, because I knew that about a year and a half ago, he buried his own son.
 
“But they always come back,” he acknowledged, knowing the pain of death, but also knowing that there are divine crossings. He then told me a story about one cold evening when he was under a vehicle trying to fix the transmission, or some other problem, and he needed a certain tool that his grandson, who was helping him, could not find. “Go look in the the tool bag over there,” Wes suggested. When his grandson unzipped the bag, there on top, was the glove of his son Waylon, the one who had died. And in the palm of the glove was the exact tool they were looking for.
 
“They always come back,” he said again. ♠