Traditional peacemaking, or hózh̨óji naat’aah, is one of several traditional services that may be obtained through the Peacemaking Program.  Procedures to obtain hózh̨óji naat’aah and other services are set down in Part Three.

             If a court order is sought for a dispute, hózh̨óji naat’aah may not be initiated for such a dispute in the Peacemaking Program.  Such matters need to be first filed in court, and then referred to hózh̨óji naat’aah by the court for all or part of the dispute.  However, Program staff will speak with anyone, at any stage of any matter, regarding the Program’s other traditional services, even after adversarial proceedings have already begun. 

Participants

There are 4 types of participants in peacemaking:

1.      There is the Peacemaker, hózh̨ǫ́ójí naat’áanii.

2.      There are the troubled decision-makers who, because they have agreed to participate and will ultimately point the way in grappling with naayéé’, are called “naałchidí.” Children may be jointly naałchidí with their family members when the family’s joint decision is needed to change behavior.

3.      There are the family members, workmates, friends or others affected by the naayéé’ or knowledgeable about the hóóchx̨o’/anáhóót’i’ who may contribute to the talking-out but do not make the ultimate decision.  They attend with the permission of the group.  Because of their presence and desire to contribute, they are called “atah naaldeehí.”

4.      There are the observers, who attend with the permission of the group, but may not speak or gesture.  They are called “ha’a sí dí.”

Hóóchx̨o’/Anáhóót’i’

             According to the Journey Narrative, the Holy People journeyed through four worlds and, in the course of their journey, came upon many problems both natural and caused by the Holy People, which had to be resolved before the journey continued. Chaos of every kind, including poverty, disease, obsessive thoughts, jealousy, conflict and sadness were presented to the Diné one by one and most were slayed by the Twins—Monster Slayer, Naayéé'’ neizghání, and Born For Water, Tóbá jíshchíní.  The different chaos were called naayéé’, or “monsters.” Naayéé’ prevents a person from living a full life and is the cause of chaos within a person and between human beings.  The result is anáhóót’i’, hóóchx̨o’, iiná yisdił, iiná deeskid (collectively “hóóchx̨o’/anáhóót’i’”), “the opposite of harmony, when things are not what they should be.” All chaos that disrupt inner and outer harmonious life are still called naayéé’.

             Ours is an ancient culture, tied to the seasons.  We are taught that there are teachings and stories that can only be told in their season, unless there is hóóchx̨o’/anáhóót’i’ and dire need.  When individuals seek out peacemaking, they are considered in such dire need.  The stories may then be used as na’nitįn.  Some stories are set forth here with that intention.

             Often, we find depictions of a Holy Person who had been honored with the Protection Way, which protects us from harmful naayéé’.  It is said that the Twins received the Protection Way and were able to use the way of the reflection, or monster-way, naayéé’-ee k’ehgo, to expel naayéé’

             The most harmful naayéé’ that killed human beings were destroyed by the Twins.  One story begins: Rock Monster Eagle, Tsé nináhálééh, would swoop down and carry the People off to feed the nestlings on top of Shiprock, Tsé Bit'a'í. As the sun was coming up, Monster Slayer, Naayéé' neizghání, ran along the top of the Continental Divide with the bloody colon of Horned Monster, Déélgééd, around his neck and small intestines over his shoulders. He was seen by Tsé nináhálééh who flew toward him. He sang out, saying that he was Naayéé’ neizghání, coming to kill him.

             While most naayéé’ were destroyed by the Twins, seven naayéé’ begged to be spared— hunger, lice, sleepiness, poverty, jealousy, laziness, and anger.  They were spared in exchange for teaching self-discipline to the People.  For example, hunger was spared to teach strength and fitness, lice to teach cleanliness and compassion when family members cleaned each another, and so on.  It is said that the Twins were able to heroically expel naayéé’ because their mother, Changing Woman, had protected them from the naayéé’, and because her own childhood had been filled with teachings of the Blessingway, hózh̨ǫ́ójí, she could give them her Life-way knowledge of healing, creation, and harmony. 

             The Twins were given four names, each reflecting their development in their life.  Naayéé’ neizghání is a Protection Way name which is the first name given to them, they were given the bow and arrow, both called ałtíí, the arrow which is the sun’s ray, and the bow which is lightning.  Tóbá jíshchíní or Born For Water, the other Twin, was called this because of the water break during his birth.  Leeyi’ neeyáníi or Raised Underground is their third name because their mother had hidden them in a hole in the ground by day then brought them out by night to learn survival.  Tsoi’naglee or They Are the Grandchildren is their fourth name.

             Changing Woman’s parentage and upbringing had enabled her to provide the Twins a full understanding of harmonious life that conditioned them and provided them with endurance when they battled chaos.  A foundation through stories and teachings to master harmonious life gives individuals that ability of the Twins to engage with chaos.  Chaos cannot be returned to a place of harmony if that place is unfamiliar or unknown and, therefore, without proper value.

Mastery of Hózh̨̨ó

             Traditional Diné Peacemaking begins in a place of chaos, hóóchx̨o’/ anáhóót’i’, whether within an individual or between human beings.  Perhaps due to historical trauma, Navajos shy away from face-to-face confrontations. However, such confrontations are vital in order to dispel hóóchx̨o’/anáhóót’i’.  The Peacemaker has the courage and skills to provide the groundwork for the person or group to confront hóóchx̨o’/anáhóót’i’ and move toward mastering harmonious existence.  Life value engagement with the peacemaker provides the sense of identity and pride from our cultural foundations.  Hóóchx̨o’/anáhóót’i’ can block and overwhelm clanship, k’é, which is normally what binds human beings together in mutual respect.  Through engagement, the Peacemaker educates, scolds, persuades, pleads and cajoles the individual or group toward a readiness to open up, listen, share, and make decisions as a single unit using k’é.  When hóóchx̨o’/anáhóót’i’ is confronted, people may learn there is a choice to leave it.  When harmony, hózh̨̨ó, is self-realized, sustaining it will have clarity and permanent hózh̨̨ó will be self-attainable, hózh̨ǫ́ójí k’ehgo nįná’íldee’ iłhááhodidzaa ná’oodzíí’.

             Through stories and teachings, the Peacemaker dispenses knowledge, naat'áánii, in order to guide the whole toward a cathartic understanding of hózh̨̨ó that opens the door to transformative healing.  The flow of hózh̨̨ó is a movement inwards toward the core issue or underlying truth.  Recognition of this truth and the ending of denial provide the opportunity for healing or mutual mending.  Realization of the truth occurs when individual feelings are fundamentally satisfied.  The resolution of damaged feelings is the core material of peacemaking sessions, hózh̨óji naat’aah.  Depending on the skill of the Peacemaker, hózh̨̨ó may be short or may take several peacemaking sessions. 

Hózh̨ǫ́ójí Naat’áanii, the Peacemaker

             “Peacemaker” is a loose and inaccurate translation of hózh̨ǫ́ójí naat’áanii which more precisely means a combination of leader, teacher and healer.  Unlike a western-style mediator who is expected to be an impartial referee, the hózh̨ǫ́ójí naat’áanii’s role is to bring the people out of chaos into hózh̨̨ó by using stories and teachings to enable them to resolve the problem and decide on mutual positive action.  Hózh̨ǫ́ójí naat’áanii gently leads in the direction of transformative healing.

             As a leader, hózh̨ǫ́ójí naat’áanii needs to have the insight and leadership qualities necessary to help in peeling away layers of denial and distortion that frequently characterize domestic chaos.  Unlike a mediator, hózh̨ǫ́ójí naat’áanii is an engaged part of the dispute resolution course, signifying the weight of tradition and timelessness in the healing process.  Hózh̨ǫ́ójí naat’áanii scolds, persuades, pleads, cajoles and educates everyone, using stories, to fully talk out their problems, in order to reach their mutual decision for the good of the whole.  They are guides and educators.  Hózh̨ǫ́ójí naat’áanii are the keepers of the peacemaking method, hózh̨óji naat’aah, serving as guides from hóóchx̨o’/anáhóót’i’ through self-realization to hózh̨̨ó.  It is for this service that community-based peacemakers are due a fee. Peacemakers who are full-time Program staff are not paid yeel. 

         The peacemaker fee is called yeel.  Yeel is collected and paid through the Program to community-based peacemakers. Yeel collected is at a set fee regardless of length of a session and may be paid for participants by the Program, subject to availability of funds, in family preservation and reunification matters when naałchidí are indigent, or in matters involving children who are alleged to have violated the Álchíní Bi Beehaz’áannii Act, whether or not charges have been court-filed.

Origins

             The journey of peacemaking from chaos to hózh̨̨ó has roots that go far back to our history.  A word often used aspirationally is naachid, which is a complex word, meaning many things. 

             Naachid means “using the finger to point with confidence.”  It is a noun, meaning the person speaking for the group, the person with the plan, the person who points to a direction, and finally, the relationship between the planner and the people for whom the plan is intended.  When talking to his tribe, Chief Manuelito would point with his finger, and his gesture would mean, “This is what I want you to hear about the direction we are taking,” kodóó shigaan k’eh dídóoh’įįł.  It has sacred meanings.  It is engagement in which hóóchx̨o’/anáhóót’i’ is confronted by leaders, naat’áanii, who bring in skills to the naachid.  The winter ceremony in which our tribal congress gathered to ask favors and questions of the Holy Ones was called Naachid.  It is also the twelve war chiefs representing the clans who would make decisions in the presence of the whole tribe in time of war; and the twelve peace chiefs who would also meet in this way to resolve anáhóót’i’ in times of peace. The entire tribe would speak, and leave the solution in the hands of our learned elders.

             When a group is in chaos, the tribal congress of naachid is recalled as an example of how the individual or family could aspire to function and achieve hózh̨̨ó for the good of all.  The family or group members are normally not naat’áaniis, and often not knowledgeable about hózh̨̨ó, or are so deeply embroiled in hóóchx̨o’/anáhóót’i’ as to need assistance to regain their sense of hózh̨̨ó.  With the guidance of peacemakers, they can aspire to the quality of naachid to journey out of hóóchx̨o’/anáhóót’i’ and decide on solutions that would return the unit, and therefore the whole community, from hóóchx̨o’/anáhóót’i’ to hózh̨̨ó.  

             The participants in peacemaking are, themselves, embroiled in the chaos and therefore are not impartial decision-makers such as judges.  Being troubled themselves, they are lacking in hózh̨̨ó, therefore are not naat’áanii like those in the naachid.  They are students, learning from the Peacemaker.  However, they have agreed to participate in hózh̨óji naat’aah, and are considered potentially heroic.  Through hózh̨óji naat’aah they may rise from the darkness of hóóchx̨o’/anáhóót’i’ and reach a spiritual place by which a wise decision can be made that will return peace to their unit, which will positively affect the whole community and also lift the entire tribe.  Therefore, they are on a heroic journey following the example of the Twins.  Their potential heroism in pointing the way for their families in the slaying of their naayéé is acknowledged through the name that is given to them in present-day hózh̨óji naat’aah, which is ”naałchidí.”  

Nályééh, K’é ná’ásdlįį, K’é níjísdlįį, K’eedí’nééh

         When individuals have suffered losses and approach a modern court for ways to recoup their losses, the obligation of the court would normally be to calculate tangible and/or intangible losses and provide a vehicle for reparations for some or all of those losses to be made to the harmed or damaged party.  The word nályééh has been used by our courts to describe these reparations and damages.  However, like very many Navajo words translated into English, the above use of nályééh is far from its root meaning, and certainly very far from how nályééh is used in peacemaking. Nályééh in peacemaking is used with k’é ná’ásdlįį and k’é níjísdlįį which mean gestures of peaceful engagement toward reconciliation.  Actual words of apologies may never be spoken.

         Nályééh means reparations but never damages when used traditionally.  It is sometimes said that hózh̨̨ó is restored through nályééh. The gestures of nályééh, k’é ná’ásdlįį, k’é níjísdlįį and k’eedí’nééh are made when people engage each other.  They are the process of turning a negative to a positive.  It is the achievement of the positive result of hózh̨̨ó.  And, it is what is given to heal and adjust the relationship.  Laying blame plays no part in nályééh and apologies are not normally made.  It is not uncommon to have gestures of nályééh, k’é ná’ásdlįį, k’é níjísdlįį, k’eedí’nééh by both sides. 

         In a recent example, two uncles of a Peacemaking Program staff had a long-standing quarrel.  Disrespectful words had been spoken and there were hurt feelings.  Then one day, one of the uncles approached the other and placed a turquoise necklace over his head, and said, “Thank you for being my brother.” The next day, the uncle who received the necklace brought a horse to the other uncle and said, “Thank you for being my brother.”  In their gestures were acknowledgements, with no words needing to be spoken, that each has contributed to hóóchx̨o’/anáhóót’i’ and each had personal responsibility to restore hózh̨̨ó.  No words of apologies or forgiveness were needed to be exchanged. The gestures of gifts and conciliatory words, and the manner in which they approached one another, are all nályééh, k’é ná’ásdlįį, k’é níjísdlįį, k’eedí’nééh.

Lasting Healing, sa’ąh naaghéí bik’eh hózhóón níjísdl ̨į́í’

             People possess power that affects others. If we are to be healed, we will need to perceive and understand these effects.  Hózh̨̨ó allows for this understanding to occur.  Most importantly, the process catharsis occurs through the self without external coercion. The teaching is neither pain nor deprivation, nor is it something heard that is not inwardly realized. It is self-realization and it is through this process that both the offender and the victim can experience enduring healing and get on with their daily life challenges with a stronger and more integrated sense of self.  A person with this strength and respect for his clan is able to contribute to restore hózh̨̨ó. 

             Navajo common law does not label individuals “offender” and “victim,”or as wrongdoer and harmed party. There is the sense that all who are embroiled in hóóchx̨o’/anáhóót’i’ possess some qualities of causing the offense or being the victim.  The reason for conflict or violence created by one person on another will ultimately be understood in hózh̨̨ó.  Hozh̨ǫ̨̨̨̨̨̨́ogo naasháadoo (may I walk-in peace); Hózh̨ǫ́ójíí saad bee ałch’i’ yádeilti’’doo (may we communicate in peace).  Lasting healing is included in blessings, hózh̨ó náhásdlįį’, sa’ąh naaghéí bik’eh hózhóón níjísdl íí’.

Consent

         Peacemaking is consensual insofar as people in chaos agree to participate.  Unlike western jurisprudence where feelings are viewed as unreliable guides to justice attainment, peacemaking requires a focus on feelings in order to foster authentic and enduring hózh̨̨ó.  People in conflict are typically angry, and through the peacemaking process, when their feelings are satisfied, are able to settle down.  Since feelings take time to be addressed, it would be incorrect to think that Peacemaking only handles cases where hózh̨̨ó is desired at the outset. 

         Consent is shown by participation.  Often, negative thoughts are present.  By their consent the people agree to fully address their negative thoughts within the peacemaking and explore turning the negative into positive, and the negative may then become a lesson learned.  In most cases when hózh̨óji naat’aah is begun through the Peacemaking Program, this consent will need to be written down. 

Process of Learning

         Peacemaking is a process of learning, talking things out, catharsis upon reaching core truths, and healing.  It may include individual or group dynamic life value engagements in which teachings can be shared.  A session would begin with an opening prayer, introductions, instructions, stating the hóóchx̨o’/ anáhóót’i’, discussion of hóóchx̨o’/anáhóót’i’, further life value engagement, catharsis and opening up to hózh̨̨ó, acceptance of hózh̨̨ó, discussion of nályééh, and closing prayer often accompanied by everyone eating together. 

         The life value engagement portion of peacemaking is perhaps the most important.  It is a dynamic dialogue where hóóchx̨o’/anáhóót’i’, through the lens of stories and teachings, takes on an emotional shape and is released. The intensity of the engagement allows an individual to self-realize the teachings, and frequently precedes successful peacemaking outcomes in deeply conflicted situations.

All those affected, including victims, participate.  With all of us together, t’áá áníiltsxo ahił ká’iijée’go, mutual decisions to embrace hózh̨̨ó and decide on nályééh can be made by the naałchidí who give their sacred word, hazaad jidisingo, that they will abide by the group’s outcome.  The outcome, reached through the values and principles of the Fundamental Law, Diné be beenahaz’áanii, achieves harmony, bee hózh̨ó náhoodleeł.  Finality is established when hóóchx̨o’/anáhóót’i’ is expelled by their agreement, ná bináheezláago bee t’áá łahj̨̨̨i'ałgha’ deet’̨á.

Ceremonies

             Ceremonies in which na’nitįn, prayers, songs, and offerings are included are often used before or at the close of a peacemaking.  Through the ceremonies, we learn that we exist within the universe with Mother Earth and Father Sky.  The ceremonies are holistic, and connect a person to the elements, the seasons, the environment, and the heavenly bodies.  Ceremonies and the Medicine people are the peacemakers between Mother Earth, Father Sky, the natural order of existence and the earth surface people in Nohookáá' Diyin Dine'é (Holy People) / Bíla'ashdla'ii (Five-Fingered People). 

             Nohookáá' Diyin Dine'é are sensitive to the positive way of life that is Sa'̨ah Naghéí Bik'eh Hózhóón.

             As we co-exist with the universe, we learn the principles necessary to live within the natural order, which means respecting ourselves as well as the environment.  We learn the importance and sacredness of wind, water, air, plants, animals and ourselves, largely absent from Western-style education. 

Food

             Traditionally, food would be served at the successful conclusion of a peacemaking.  When participants eat together upon reaching an agreement, eating together solidifies the agreement and emphasizes the communal outcome. While the Program cannot arrange for meals, participants are encouraged to address the serving of food and drink themselves.

Principles in the Conduct of Hózh̨óji Naat’aah

             The principles of Diné bi beenahaz’áanii applicable for the conduct of a peacemaking session are complex and voluminous in that they are the value structure of a way of life.  The explanation of many of these principles are contained in the Program’s written syllabus and also verbally conveyed.