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Many know that the removal and relocation of Indigenous peoples from traditional lands is a part of the United States’ colonial past, but few know that—in an expansive corner of northeastern Arizona—the saga continues. The 1974 Settlement Act officially divided a reservation established almost a century earlier between the Diné (Navajo) and the Hopi, and legally granted the contested land to the Hopi. To date, the U.S. government has relocated between 12,000 and 14,000 Diné from Hopi Partitioned Lands, and the Diné—both there and elsewhere—continue to live with the legacy of this relocation.

Bitter Water presents the narratives of four Diné women who have resisted removal but who have watched as their communities and lifeways have changed dramatically. The book, based on 25 hours of filmed personal testimony, features the women’s candid discussions of their efforts to carry on a traditional way of life in a contemporary world that includes relocation and partitioned lands; encroaching Western values and culture; and devastating mineral extraction and development in the Black Mesa region of Arizona. Though their accounts are framed by insightful writings by both Benally and Diné historian Jennifer Nez Denetdale, Benally lets the stories of the four women elders speak for themselves.

Scholars, media, and other outsiders have all told their versions of this story, but this is the first book that centers on the stories of women who have lived it—in their own words in Navajo as well as the English translation. The result is a living history of a contested cultural landscape and the unique worldview of women determined to maintain their traditions and lifeways, which are so intimately connected to the land. This book is more than a collection of stories, poetry, and prose. It is a chronicle of resistance as spoken from the hearts of those who have lived it.

Adulthood in the Navajo world is marked by the onset of menstruation in females and by the deepening of the voice in males. Accordingly, young adults must accept responsibility over the powers manifest in blood and voice: for women, the forces that control reproduction and growth; for men, the powers of protection and restoration of order that come through maintaining Navajo oral tradition.

The maintenance of the latter tradition has long been held to be the function of the Navajo singer, a role usually viewed as male. But despite this longstanding assumption, women can and do fill this role. Drawing on interviews with seventeen Navajo women practitioners and five apprentices, Maureen Trudelle Schwarz explicates women's role as ceremonial practitioners and shows that it is more complex than has previously been thought. She examines gender differences dictated by the Navajo origin story, details how women came to be practitioners, and reveals their experiences and the strategies they use to negotiate being both woman and singer.

Women who choose careers as singers face complex challenges, since some rules prohibit menstruating women from conducting ceremonies and others regarding sexual continence can strain marital relationships. Additionally, oral history places men in charge of all ceremonial matters. Schwarz focuses on how the reproductive life courses of Navajo women influence their apprenticeships and practices to demonstrate how they navigate these issues to preserve time-honored traditions. Through the words of actual practitioners, she shows how each woman brings her own unique life experience to the role. While differing among individuals, these experiences represent a commitment to shared cultural symbols and result in a consensus that sustains social cohesion.

By showing the differences and similarities between the apprenticeship, initiation, and practice of men and women singers, Blood and Voice offers a better understanding of the role of Navajo women in a profession usually viewed as a male activity—and of the symbolic construction of the self in Navajo culture. It also addresses classic questions concerning the sexual division of labor, menstrual taboos, gender stereotypes, and the tension between tradition and change that will enlighten students of other cultures.

Kinaaldá, the ceremony associated with the onset of a girl’s puberty, is an important Navajo rite within the Blessingway complex. Derived from the experiences of Changing Woman, the puberty ceremony has been passed through generations and continues to be observed throughout Navajoland.

An acknowledged classic, Kinaaldá remains the most complete "outsider" account of this important ceremony. Charlotte Frisbie’s lucid description takes the reader through the four-day ritual, describing sequence, daily activities, restrictions, observances that include the girl’s race toward the east, and an analysis of the ceremonial music, complete with notations and translation.

To give readers a better sense of why, Frisbie relates the beliefs and practices expressed in Kinaaldá to origin accounts conveyed by medicine people and to explanations and discussions with other Navajos.

Navajo women’s lives reflect the numerous historical changes that have transformed “the Navajo way.” At the same time, in their behavior, beliefs, and values, women preserve the legacy of Navajo culture passed down through the generations. By comparing and contrasting three generations of Navajo women—grandmothers, mid-life mothers, and young mothers—similarities and differences emerge in patterns of education, work, family life, and childbearing. Women’s roles as mothers and grandmothers are central to their respected position in Navajo society. Mothers bestow membership in matrilineal clans at birth and follow the example of the beloved deity Changing Woman. As guardians of cultural traditions, grandmothers actively plan and participate in ceremonies such as the Kinaaldá, the puberty ceremony, for their granddaughters.

Drawing on ethnographic interviews with 77 women in Crownpoint, New Mexico, and surrounding chapters in the Eastern Navajo Agency, Joanne McCloskey examines the cultural traditions evident in Navajo women’s lives. Navajo women balance the demands of Western society with the desire to preserve Navajo culture for themselves and their families.

Woven together in Donna Deyhle’s ethnohistory are three generations and twenty-five years of friendship, interviews, and rich experience with Navajo women. Through a skillful blending of sources, Deyhle illuminates the devastating cultural consequences of racial stereotyping in the context of education. Longstanding racial tension in southeastern Utah frames this cross-generational set of portraits that together depict all aspects of this specifically American Indian struggle. Deyhle cites the lefthanded compliment, “Navajos work well with their hands,” which she indicates represents the limiting and all-too-common appraisal of American Indian learning potential that she vehemently disputes and seeks to disprove.

As a recognized authority on the subject, qualified by multiple degrees in racial and American Indian studies, Deyhle is able to chronicle the lives and “survivance” of three Navajo women in a way that is simultaneously ethnographic and moving. Her critique of the U.S. education system’s underlying yet very real tendency toward structural discrimination takes shape in elegant prose that moves freely into and out of time and place. The combination of substantive sources and touching personal experience forms a profound and enduring narrative of critical and current importance.

While this book stands as a powerful contribution to American Indian studies, its compelling human elements will extend its appeal to anyone concerned with the ongoing plight of American Indians in the education system.