Kristina M. Jacobsen: In Memoriam: Shirley Bowman (1949-2017)

Shirley Bowman: Navajo language and culture teacher, world traveler, mother, grandmother, Navajo Nation citizen, professor, fellow “foodie” and tamale maker extraordinaire. These are some of the things that come to mind when I remember my teacher, mentor, friend and “mom,” Shirley Ann Bowman (1949-2017), who passed away last week on March 7th. I met Shirley in the fall of 2008 in Crownpoint, when I began my research on Diné country western bands (“rez bands”) and was looking for a Navajo language teacher. She embraced me fully, immersing me not only in the Navajo language but what in it meant to be a woman in Diné society, my expected social roles, and how—as a non-Native, Anglo woman—to conduct myself accordingly.

Kristina M. Jacobsen: “Won’t You Be With Me Tonight (After the Ace’s Wild Dance)”?: Navajo Country Bands, Stage Patter, and Rodeo Announcers

Twenty years later, dances remain an important part of reservation social life, where live bands play up-tempo songs and couples mostly dance the two-step, a partner dance moving in a counter-clockwise direction. Dance bands play four-hour sets, typically 9 pm to 1 am, and take one break in the middle. The “sweet spot” for these dances is between 12 and 1: this is when the band is really warmed up, the dancers are relaxed, and dancers come out in large numbers onto the dance floor. It’s a short-lived space, nestled between lots of starts and stops and logistical glitches, but catching it is well worth the wait. For me, it’s a bit of time-capsuled, Navajo reservation magic.

Kristina M. Jacobsen: The Gallup Flea Market and Navajo Cultural Sovereignty

What struck me this time after many months away overseas is the subtle ways that Diné cultural sovereignty is practiced in this informal economy, where unemployment on the Navajo Nation currently hovers above 50%, and where tribal citizens are incredibly creative about ways to make ends meet in order to live on or close to their ancestral homeland (a statement about sovereignty and connection to homeland in its own right). Although not an explicitly “political” space, Diné citizens express their attachments to being Diné through what they choose—or refuse—to sell in this public space.