back to Native Americans, world
|Native Americans||world||2300||Jeter, K. W. Farewell Horizontal. New York: St. Martin's Press (1989); pg. 29.||"From back aboard the Indian, its headlight pointed straight up... "|
|Native Americans||world||2377||David, Peter. Being Human (ST: New Frontier). New York: Pocket Books (2001); pg. 138.|| "'And you formed the basis for Greco-Roman myths?'
'More than that, actually, my dear captain. My beloved brother was actually somewhat modest. Greek, Roman, Egyptian, Norse . . . our people, my people, were the basis for all of them. Some even 'played' multiple roles. For instance, we have one among our number: Loki. Perhaps you have heard of him.'
Soleta nodded. 'A giant and a shapeshifter in Norse mythology. Associated with trickery.'
'Yes. Except the frozen north truly was frozen, and Loki enjoyed getting away from that territory during the height of winter. So at those times he would roam the American West. There he became known as the coyote god. He adopted other personas in other regions...' "
|Native Americans||world||2437||Bester, Alfred. The Stars My Destination. New York: Berkley Publishing (1975; c. 1956); pg. 150.||"He had darkened his complexion with diet manipulation. His features, never of an Oriental cast but cut more along the hawklike lines of the ancient American Indian, easily cast into an unreliable pattern with a little muscular control. "|
|Native Americans||world||2546||Huxley, Aldous. Brave New World. New York: HarperCollins (1999; c. 1932, 1946); pg. 103.||"'. . . about sixty thousand Indians and half-breeds . . . absolute savages . . . our inspectors occasionally visit . . . otherwise, no communication whatever with the civilized world . . . still preserve their repulsive habits and customs . . . marriage, if you know what that is, my dear young lady; families . . . no conditioning . . . monstrous superstitions . . . Christianity and totemism and ancestor worship . . . extinct languages, such as Zuni and Spanish and Athapascan . . . pumas, porcupines...' "|
|Native Americans||world||3000||Charnas, Suzy McKee. Walk to the End of the World. New York: Ballantine (1974); pg. 112.||"...names of the Dirties... they were easily distinguishable from true men: 'Reds, Blacks, Browns, Kinks; Gooks, Dagos, Greasers, Chinks; Ragheads, Niggas, Kites, Dinks . . .' "|
|Native Americans||world||3417||Farmer, Philip Jose. Dayworld Breakup. New York: Tor (1990); pg. 28.||"Racism, sexism, nationalism, poverty, pollution and economic insecurity have been eliminated. The conflict and prejudices that existed in the pre-New Era and the early days of the New Era have disappeared. Caucasian, Mongolian, Negro, Amerindian, and Australian aborigine have melted together and become one more or less brown race. However, more than just variety of skin color has vanished. Much of the 'color' of everyday life is also gone, though other factors beside racial difference have contributed even more to their loss. "|
|Native Americans||world||3417||Farmer, Philip Jose. Dayworld Breakup. New York: Tor (1990); pg. 78.||"Out of its mouth spurted a dark-skined Asiatic Indian-looking woman who shot out of her mouth a Christ-like man, who expelled from his bearded lips an Arab--Mohammed?--who ejected from his wide-open mouth an ancient forest Amerind--Hiawatha?--who vomited a coyote, who spat a creature, half-man, half-coyote--Old Man Coyote of Amerind myth?--who urped a huge white rabbit--Owasso of the Ojibway Indians?--whose huge mouth hurled out a giant black spider--Nandi, the trickster spider of Africa. "|
|Native Americans||Wyoming||1905||Gibson, William & Bruce Sterling. The Difference Engine. New York: Bantam (1991); pg. 196.|| "''She wasn't a 'girl.' She was a native woman. . . .'
'We've already explained that you've never married,' Disraeli said patiently. 'You won't acknowledge any English sweetheart. The time has come to bring out this Indian maiden. You don't have to be indecent or blush about matters... You haven't even told me her name.'
Mallory sat in a chair. 'The Cheyenne don't have names as we do...' "
|Native Americans||Wyoming||1969||Bishop, Michael. No Enemy But Time. New York: Timescape (1982); pg. 115.|| "John-John rode on a Plains Indian travois behind a spotted pony surmounted by a dark-haired man in buckskins who said he was Richard Standing Elk, a Cheyenne now living in Portland, Oregon. According to Pete, he managed a small Ford dealership there. Richard Standing Elk's impatient pony had to clop-clop along at the pace of the parade.
Immediately in front of Richard and John-John, the flame-red caboose of a train on rubber tires wobbled from side to side. Behind the travois, meanwhile, marched a phalanx of American Indians in magnificent headdresses and beaded moccasins. Most of these men strode the street with an aloof dignity, but a few pounded tomtoms, shok lances, and danced--colorful eddies of activity in the otherwise placid stream.
'Look at the Indian!' someone shouted. 'Look at the Indian on the rawhide sled!' " [A little bit more about the Indian in the parade.]
|Native Americans||Wyoming||1990||Dick, Philip K. The Man in the High Castle. New York: G.P. Putnam's Sons (1962); pg. 229.||"The air smelled good and the signs and lights of Cheyenne seemed particularly exciting. In front of a bar two pretty, black-eyed Indian prostituted quarreling... "|
|Native Americans||Wyoming||1998||York, J. Steven. Generation X: Crossroads. New York: Berkley (1998); pg. 140.||[At Devils Tower, Wyoming.] Pg. 140: "[Angelo] shrugged. 'It's just a big rock.'
'I read,' said Everett, 'that this is a sacred place to the Indians, that only when the white settlers saw it was it associated with evil.'
Angelo squinted out through the windshield skeptically. 'Okay, an evil big rock.' "
Pg. 152: "'It was just the Tower,' said Monet. 'It called to me in a way I can't explain.'
Emma looked thoughtful. 'It's a very sacred place to the Native Americans. I've seen too much to simply dismiss such things, especially where telepaths are concerned.' "
|Native Americans||Wyoming||2044||Sterling, Bruce. Distraction. New York: Bantam (1998); pg. 47.|| "'How is that Wyoming thing shaping up, by the way?'
'Oh, the fire's a lot worse now. The President's there.'
'The old guy, or Two Feathers?'
'Two Feathers of course. Nobody cares about the old guy anymore, he's finished, he's just the duck now...' " [More.]
|Nature and Earth Based Religions||New Mexico: Atocha||2010||Williams, Walter Jon. Days of Atonement. New York: Tor (1991); pg. 52.|| "A bulky structure appeared on the left: the Earth Church, Atocha's forty-second, a religion for those who found spirituality in environmental activism. The doctrine itself was, to Loren, an offensive, not-quite-settled mixture of revived paganism, political radicalism, and bits borrowed from Christianity and Daoism--the 'Earth gospel was evolving,' to quote the official literature. Evolving, Loren figures, to the point where it could extract the maximum contributions from the gullible.
Churches, Loren thought, were about eternal things, not about contemporary politics. "
|Nature and Earth Based Religions||New Mexico: Atocha||2010||Williams, Walter Jon. Days of Atonement. New York: Tor (1991); pg. 57.||"The Fury lunged for the narrow shoulder, into the entrance to the Earth Church parking lot. "|
|Nature and Earth Based Religions||United Kingdom: England||2054||Willis, Connie. Doomsday Book. New York: Bantam (1992); pg. 261.||"'No. I think it's much more likely that Badri caught it from someone at that dance in Headington. There may have been New Hindus there, or Earthers, or someone else who doesn't believe in antivirals or mdern medicine...' "|
|Nature and Earth Based Religions||USA||2030||Atwood, Margaret. The Handmaid's Tale. Boston, MA: Houghton Mifflin (1986); pg. 308.||[Academic symposium in Nanavit, year 2195.] "So popular and effective did this practice become that it was regularized in the middle period, when it took place four times a year, on solstices and equinoxes. There are echoes here of the fertility rites of early Earth-goddess cults... "|
|Nature and Earth Based Religions||world||2038||Brin, David. Earth. New York: Bantam (1990); pg. 80.||"They didn't seem particularly interested in reason, nor in slogans borrowed from the Easrth Mother movement. "|
|Navajo||Arizona||1991||Fillerup, Michael. "Lost and Found " in Bright Angels & Familiars. (Eugene England, ed.) Salt Lake City, UT: Signature Books (1992; story c. 1991); pg. 189.||Pg. 189: "His personal feelings about the Indian Placement Program had always been ambivalent. The dark view held that Navajo children were being taken from their natural families so they could be transformed into white... "; Pg. 196: "He could hear little children laughing and a woman's voice. She was singing 'Jingle Bells' in Navajo. "; Pg. 200: "If so he looked quite formidable: a Navajo Clint Eastwood. " [Many other refs., not in DB. Story is largely about contemporary Navajo and Mormon culture.]|
|Navajo||Arizona||1993||Shiner, Lewis. Glimpses. New York: William Morrow and Co. (1993); pg. 324.||"My parents decided to send me to the Vacation Bible School with the Navajo kids. "|
|Navajo||Arizona||1995||Hand, Elizabeth. Waking the Moon. New York: HarperPrism (1995); pg. 215.||"...from a deconsecrated church in Phoenix. The walls were hung with Navajo sand paintings and an entire steer's skeleton... "|
|Navajo||Arizona||1998||Keyes, J. Gregory. Newton's Cannon. New York: Ballantine (1998); pg. 296.||[About the Author] "J. Gregory Keyes spent his early years roaming the forests of his native state [Mississippi] and the red-rock cliffs of the Navajo Indian reservation in Arizona. "|
|Navajo||Arizona||2017||Thornley, Diann. "Thunderbird's Egg " in Washed by a Wave of Wind (M. Shayne Bell, ed.). Salt Lake City, UT: Signature Books (1993); pg. 139.||"I drew a deep breath. And I told him about the eagle I had watched when I was nine and about the vision which had come the following morning. I told him of the thunderbird show I'd seen in San Antonio. and how the meaning of my vision had made itself plain. He smiles a little at that, but not unkindly, and so I told him of the eagle which had been my strength through high school and how the eagle here had lifted my spirit when the demands of the training might have crushed it. "|
|Navajo||Arizona||2017||Thornley, Diann. "Thunderbird's Egg " in Washed by a Wave of Wind (M. Shayne Bell, ed.). Salt Lake City, UT: Signature Books (1993); pg. 139-140.|| "He listened to it all, nodding occasionally; and when I finished he leaned back in his chair and thought again.
'Lieutenant,' he said at last,' in the mythology of your people does the eagle or the thunderbird have greater medicine?'
'Thunderbird, sir,' I said.
'Is the thunderbird's medicine great enough to ward off whatever evil the eagle's death has brought?'
I hesitated. Then nodded. 'I think so, sir.'
'Then don't give up your dream, Lieutenant,' he said. 'If you're meant to fly a Thunderbird, then your thunderbird will get you there. Stick it out.'
Colonel Haversack was a wise man, I thought as I strode down the corridor from his office. If he were one of The People he would probably be a Shaman. "
|Navajo||Arizona||2031||Wilson, Robert Charles. The Chronoliths. New York: Tor (2001); pg. 205.||"The framed faux-Navajo prints and cattle-skull decor was reassuringly classless. "|
|Navajo||California||1988||Foster, Alan Dean. To the Vanishing Point. New York: Warner Books (1988); pg. 279.||"For the first time since they'd made his acquaintance, the big Navajo was showing symptoms of fear. "|
|Navajo||California: Los Angeles||1969||Grimwood, Ken. Replay. New York: Arbor House (1986); pg. 136.||"As in her office, the walls were hung with framed mandalas of many types: Navajo, Mayan, East Indian. "|
|Navajo||California: Los Angeles||2005||Gibson, William. Virtual Light. New York: Bantam (1993); pg. 17.||"...and wore Tony Lama boots, and plain oxford-cloth pima cotton cowboy business shirts with Navajo-silver bolo-ties. "|
|Navajo||California: San Francisco||1955||Dick, Philip K. The Broken Bubble. New York: Arbor House/William Morrow (1988); pg. 87.|| "'Oh,' she said. 'Well, what do you think of this? Or maybe I shouldn't show it to you.' another package was visible...
'I'd like to see it,' he said.
'With great deliberation, she unwrapped the package.
'A bracelet,' she said, taking it.
'Silver. Handmade.' She reached for it, and he wound it around her wrist: the bracelet slipped to the table. It was massive. He helped fasten it for her.
'Thanks,' she said. 'See the jade?' Dull stones were set in the silver fret- and scrollwork.
'It's Indian,' he said.
'India?' she said doubtfully.
'American Indian. Probably Navajo.'
What do you think of it?'
'You know I'm not much on that sort of stuff. Too heavy, too much bulk. I like those thing hoops...' "
|Navajo||Colorado: Boulder||1996||Willis, Connie. Bellwether. New York: Bantam Spectra (1997; 1st ed. 1996); pg. 55.||"There were two Ethiopian restaurants, a Filipino deli, and a cart selling Navajo fry bread. "|
|Navajo||Ecuador||1986||Vonnegut, Kurt. Galapagos. New York: Delacorte Press (1985); pg. 68.||"They were conversing in Japanese... Zenji, incidentally, was toying nervously with Mandarax, passing it from one hand to the other, and had unintentionally set it so that it was translating anything either one of them said into Navaho. "|
|Navajo||galaxy||2371||Golden, Christie. The Murdered Sun (Star Trek: Voyager). New York: Pocket Books (1996); pg. 7.||"The dreamscape vanished, dissipating like the sand paintings of the Navajo at the end of the Sing. "|
|Navajo||galaxy||2371||Golden, Christie. The Murdered Sun (Star Trek: Voyager). New York: Pocket Books (1996); pg. 139.|| "Chakotay hesitated, then, replacing his comm badge, he began to sing a Navajo chant called 'Song of the Young War God.'
I have been to the end of the earth.
Startled, Nata whipped her head around to look at him. The beads in her long, soft, white hair bounced. She was utterly shocked but terribly pleased. "
|Navajo||galaxy||2375||Golden, Christie. Shadow of Heaven (Star Trek: Voyager/Dark Matters #3). New York: Pocket Books (2000); pg. 167.||"Now he understood why his subconscious had begun conjuring Coyote. Coyote symbolized something from another culture, a Native American culture, but one in which Chakotay had not been raised. Coyote was not his tribe's totem animal, but that of other Indians, among them a nation called the Navajo. The lesson Chakotay needed to recall was that of the Navajo, of Coyote's people. He could almost sense the spirit creature leaping joyfully as it realized that Chakotay finally understood. " [More, pg. 167-168.]|
|Navajo||galaxy||3000||Burkett Jr., William R. Blood Lines. New York: HarperCollins (1998); pg. 70.||Pg. 69-70: "'Aside from the fact that the sybil considers any brain receptive, harmony is a tenet of your faith. Beauty all around you. an amalgam of Zen and Navajo precepts...' "|
|Navajo||galaxy||3131||Simmons, Dan. The Rise of Endymion. New York: Bantam (1998 mass market edition; first ed. 1997); pg. 40.||"'The market's gone because we won't need it anymore,' said Aenea. 'The Indians are real enough--Navajo, Apache, Hopi, and Zuni--but they have their own lives to live, their own experiments to conduct...' "|
|Navajo||galaxy||3131||Simmons, Dan. The Rise of Endymion. New York: Bantam (1998 mass market edition; first ed. 1997); pg. 73.||"This night I had the flashlight laser that was our only momento of the trip out to Earth--set to its weakest, most energy-conserving setting, it illuminated about two meters of rain-slick street--a Navajo hunting knife in my backpack, and some sandwiches... "|
|Navajo||Mars||2114||Robinson, Kim Stanley. Green Mars. New York: Bantam (1994); pg. 401.||"Some Terrans lived in the valley too... here in the valley they had recently welcomed some Swiss, and Greeks, and Navajo. "|
|Navajo||Minnesota||1998||Erdrich, Louise. The Antelope Wife. New York: HarperCollins (1998); pg. 22.||Pg. 22: "I had traded for macaw feathers also, and I got a good price on those. I had a case of beautiful old Navajo pawn which I got blessed, because the people who wore that turquoise seem to haunt the jewelry, so I believe. A piece gets sold on a sad drunk for gas money, or it's outright stolen... "; Pg. 66: "'...Reckons up Rozin's actions all this past week. Her prized Navajo jewelry in a safe-deposit box...' "|
|Navajo||Nevada||1960||Bear, Greg. The Serpent Mage. New York: Ace Books (1987; 1st ed. 1986); pg. 69.||"Like bright streaks of Navajo silver, all five lead horses merged with the sky and simply vanished. "|
|Navajo||Nevada||1986||Bear, Greg. "Book Two: The Serpent Mage " (c. 1986, substantially rewritten for this edition) in Songs of Earth & Power. New York: Tor (1996; 1st ed. 1994); pg. 415.||"Like bright streaks of Navajo silver... " [Other references for other categories have not been recorded to DB from "Book Two: The Serpent Mage " of Songs of Earth and Power because the original source novel, The Serpent Mage has already been indexed. The title page states: "The volume comprises the novels of The Infinity Concerto (1984) and The Serpent Mage (1986), substantially rewritten for this edition. " Although there has been some rewriting, it is not sufficiently different to change noticeably the references that would be indexed.]|
|Navajo||New Mexico||1365 C.E.||Steele, Allen. Chronospace. New York: Ace Books (2001); pg. 6.||"...the very word Anasazi, given to the pre-Pueblo tribes by the nearby Navajos, meant 'Ancient Enemy.' "|
|Navajo||New Mexico||1994||Ing, Dean. "Anasazi " in Anasazi. New York: Tor (1987; c. 1979); pg. 138.||Pg. 138, 146, 242, 270|
|Navajo||New Mexico||1995||Aldiss, Brian. "Becoming the Full Butterfly " in Supertoys Last All Summer Long. New York: St. Martin's Griffin (2001; c. 1995); pg. 212.||"Private automobiles were banned. They were corralled in huge parks as far north as Blanding, Utah; at Shiprock, New Mexico, in the east; and at Tuba City, Arizona, to the south. The Hopis and Navajos were making a killing. "|
|Navajo||New Mexico||1995||Sagan, Carl. Contact. New York: Simon & Schuster (1985); pg. 127.||"There were silk cravats and burnished silver string ties sold by Navajo entrepreneurs at exorbitant prices, a small reversal of the historical commercial relations between whites and Native Americans. "|
|Navajo||New Mexico||1998||Ing, Dean. The Skins of Dead Men. New York: Tom Doherty Associates (1998); pg. 111.||Navajo blankets|
|Navajo||New Mexico||2026||Moffett, Judith. Time, Like an Ever-Rolling Stream. New York: St. Martin's Press (1992); pg. xxx.||"The Gaians... The gafr of the New Mexico Mission is a 52-year-old Navajo medicine man who was picked to be trained with the kids. "|
|Navajo||New Mexico||2043||Morse, David. The Iron Bridge. New York: Harcourt Brace & Co. (1998); pg. 50.||"...also some docuveeries that ha turned up at the Albuquerque Commune bazaar and found their way into the Navajo trade routes. "|
|Navajo||New Mexico: Atocha||2010||Williams, Walter Jon. Days of Atonement. New York: Tor (1991); pg. 125.|| "Singh sat down on a print bedspread with a fake Navajo design. He smoothed the pattern and looked at it with a smile.
'I remember this pattern from Pakistan,' he said. 'Odd to see it here in the western U.S.'
Loren looked at it. 'Looks Navajo to me,' he said.
Singh shrugged. The gesture looked odd in a bush-haired exotic. 'I suppose the pattern could have been developed indendently.' "
|Navajo||North America||1270 C.E.||Shuler, Linda Lay. She Who Remembers. New York: Arbor House (1988); pg. xi.||"Anasazi is a Navaho word meaning 'The Ancient Ones.' Pueblo Indians of today prefer the name Hi-sat-si-nom... "|
|Navajo||North America||2050||Card, Orson Scott. "America " (published 1987) in The Norton Book of Science Fiction (Ursula K. Le Guin & Brian Atterbery, editors). New York: W. W. Norton & Co. (1993); pg. 665, 685.||[Year is estimated.] "...near the ruins of the Glen Canyon Dam, on the border between Navaho country and the State of Deseret. "; Pg. 685: "He had a right to see what the red-rock Navaho desert had become. Deciduous forest as far as the eye could see... The Navahos filled their forests with bison, deer, and bears. " [Other refs. not in DB.]|
|Navajo||Phaze||2980||Anthony, Piers. Split Infinity. New York: Ballantine (1980); pg. 102.||"Often while at work he watched the horses, covertly, lest he seem to be malingering. There was Sonny, a small handsome paint hackney with large ears, used for training new riders though he had no proper trot. Simcoe Cloud, an appaloosa gelding sixteen hands high, with a pretty 'blanket' but too large a head. Navahjo, a fine quarter horse, dominant in her pasture though she was a mare... "|
|Navajo||United Kingdom: London||1989||Laidlaw, Marc. "His Powder'd Wig, His Crown of Thornes " in Omni Visions One (Ellen Datlow, ed). Greensboro, NC: Omni Books (1993; story copyright 1989); pg. 147.||"He had paid a fair sum for the name and number of a Mr. Cloud, dealer in Navaho jewelry, whose samples had proved an excellent quality and would fetch the highest prices, not only in Europe but in the Colonies as well. " [Many refs. in story to Mr. Cloud.]|
|Navajo||USA||1869||Bethke, Bruce. Wild Wild West. New York: Warner Books (1999); pg. 44.||"'...the Navajo, the Cheyenne, the Apaches, the Nez Perce, and up in Dakota Territory... "|
|Navajo||USA||1869||Bethke, Bruce. Wild Wild West. New York: Warner Books (1999); pg. 167.||Pg. 166-167: "Gordon was puzzled. 'You mean Heaven?'
'No, I mean the Sixth World.' West rolled over and got up on an elbow again.
'You belaga'ana got shortchanged. You only got kicked out of the Garden of Eden. The People believe we were kicked out of four other worlds before we got to this one--the Fifth World. But the thing is, each time we got booted out of a world, we wound up trading up to a better one.
'Until we got here, where we're so close to perfection that we can see its bottom side. And someday, when the People prove themselves worthy, the Gods will open up the gate of stars to let us climb up and live there.' "
|Navajo||USA||1869||Bethke, Bruce. Wild Wild West. New York: Warner Books (1999); pg. 167.|| "West shrugged. 'That's probably why the Navajo didn't put up too much of a struggle when Kit Carson came along to kick them out of Arizona. Most likely some shaman said, 'Okay, People, we've been kicked out of worlds before. We know what to do. We're on our way to someplace better.' ' West shrugged again. 'Even shamans get it wrong, sometimes, I guess.'
Gordon was struggling to understand. 'You mean if, say, a Navajo woman were to one day weave a perfect blanket, she'd die and just shoot up to Heaven?'
West shook his head. 'No, dying has nothing to do with it. When it happens, it will happen to all the People at the same time--and some of the better Pueblos and Hopis, too--and the Fifth World will be left to you belaga'ana..' "
|Navajo||USA||1869||Bethke, Bruce. Wild Wild West. New York: Warner Books (1999); pg. 161.|| "'...This time of year, that means it's about half past midnight, and dawn is in six hours.'
Gordon snorted. 'Astrology.'
'Nope. Astronomy. You white guys don't have a monopoly on science, you know. The Navajo shamans have been watching these skies for over a thousand years.'
Gordon shook his head. 'Like I said,' he insisted. 'Magic, superstition, and astrology.'
West thought it over. 'Maybe shaman isn't the right word. Maybe you'd have more respect if I said rabbi. The shaman is a teacher; he knows the religious laws, the prayers, the medicine, and the history of the People since the beginning of time. What does that sound like to you?'
Gordon paused a long time before answering.
'A rabbi,' he said at last. 'Point conceded.' "
|Navajo||USA||1869||Bethke, Bruce. Wild Wild West. New York: Warner Books (1999); pg. 155.||"'...Between '63 and '65, the U.S. Army fought nearly ninety battles with the Sioux, the Nez Perce, the Apaches, the Cheyenne--and yeah, with the Navajo. There were massacres and atrocities enough to go around...' "|
|Navajo||USA||1966||King, Stephen. Hearts in Atlantis. New York: Scribner (1999); pg. 285.||"That was before I found out the Navajos have forty different ways of saying their word for cloud. "|
|Navajo||USA||1988||Foster, Alan Dean. To the Vanishing Point. New York: Warner Books (1988); pg. 94.||"'Name is Burnfingers Begay. First thing now is you will ask yourselves how I come by such a name... Actually I am Navajo and Comanche. Begay is Navajo. Burnfingers is Anglo transliteration of my Comanche name, which you could not pronounce. My mother was visiting the all-Indian powwow in Gallup one year, where my father was exhibiting. They begot yours truly.' He laughed softly. 'Half of me wants to settle down and make jewelry and the other half wants to go on the warpath. No wonder I am crazy.' " [Other refs. to this character in book, not in DB.]|
|Navajo||USA||1988||Foster, Alan Dean. To the Vanishing Point. New York: Warner Books (1988); pg. 98.||Pg. 98: "'They tested me once, back when I could stand school. My IQ is, I don't know. Two hundred and ten, something like that. I was off their scale. Unfortunately, being crazy I can't do much with it. Grandfather, now, he was smaerter than me. They wanted him to run the Nation. The Navajo Nation, that is. But he would not have any part of it. He was only interested in sheep and corn and wtching the weather.' "; Pg. 102: "...he muttered something angry in Navajo... "|
|Navajo||USA||1996||Bear, Greg. The Forge of God. New York: Tor (1987); pg. 110.||"...walked down the inn's flagstoned hallway, barely glancing at the adobe walls and black, white, and gray Navajo carpets hung above antique credenzas. "|
|Navajo||USA||1996||Morrow, James. "The Covenant " in Bible Stories for Adults. New York: Harcourt Brace & Co. (1996); pg. 129.||"'...Believe me, brother, I have no trouble picturing a future in which your country's indigenous peoples--its Navajos, Sioux, Comanches, and Arapahos--are driven off their lands...' "|
|Navajo||USA||1999||Kessel, John. Good News from Outer Space. New York: Tor (1990; c. 1989); pg. 264.||"'...a couple of hours of music: Bach, a Mariachi band, African percussion, Navajo chants...' "|
|Navajo||USA||2006||Ing, Dean. Wild Country. New York: Tor (1985); pg. 191.||"'Bank? When I said hard cash, I meant it. Gold Mex coins, Krugerrands, them Mormon fifty-buck pieces the Navajos uprated with turquoise--hard money.' "|
|Navajo||USA||2006||Ing, Dean. Wild Country. New York: Tor (1985); pg. 314-315.|| "'It's one of those Mormon fifties,' he said.
Briefly, after the [SinoInd] war, the Young administration had done the best it could to make up for the loss of U.S. mints in Denver, San Fancisco, and Philadelphia. The so-called 'Mormon fifty' was a coin the size of an old silver dollar, minted in Ogden. Like the Susan B. Anthony dollar before it, the coin had not been a success. for one thing, its alloy was of little value--but Amerinds in the west found a partial solution. Navajo silviersmiths embedded softly rounded turquoise ovals in the centers of the coins. Some were irregular, and none could have fitted a coin slot. They had been accepted at face value and were now worth twice that as rarities. "