abstract: ABSTRACT Native American populations have higher obesity and diabetes rates overall in the U.S. Percentages of obesity among Native American children were 11-25% higher than the national average. Among Navajo, cultural lifestyles changes have led to less physical activity and obesity problems with youth more disassociated from traditional Navajo living, culture, beliefs, language and religion. They were at highest risk for Type II diabetes among ethnic groups due to less physically activity, increased weight gain and obesity. This study had dual purposes: Part one of this study was to examined the perceptions of physical activity, physical education and living healthy lifestyles of Navajo adolescents, physical educators, a Navajo culture teacher, a Diné studies teacher and a community member. Part two of this study examined the physical activity patterns of Navajo adolescent students. To gain their perspectives, eight Navajo students (9-12 grades), two physical educators, two classroom teachers and one community member were recruited and interviewed individually for 60-minutes. Secondly, pedometers were used to assess the students’ physical activity levels during the school day and 24-hour increments. Results of the part one study indicated important aspects of physical activity by Navajo adolescents, physical education teachers, classroom teachers and a community member were cultural identity, family involvement, and structure of family/extended family. Navajo respondents participated in traditional form of running in the morning, a practice performed by parents and/or extended family. Physical activity was described as active involvement of the body, movement, physical fitness, and sport related interests. Stakeholders described physical activity and healthy living as culturally driven beliefs and learning based on Navajo way of life. Findings of part two study indicated that boys were significantly more physically active on weekday than girls t(32)=2.04, p=<.05. Weekday step counts for boys indicated (M=11,078, SD= 4,399) and for girls (M=7,567, SD=5,613). Girls were significantly more active on weekend t(27)=2.30,p=.03. Weekend step counts indicated boys and girls accumulated (M=6493, SD=5650) and (M=7589, SD=5614) steps. Physical education step counts showed minimal differences between boys (M=2203, SD=918) and girls (M=1939, SD=889) step counts. Overall results indicate that Navajo adolescents did not meet daily physical activity recommendations. / Dissertation/Thesis / Doctoral Dissertation Physical Education 2015

abstract: This dissertation explores how historical changes in education shaped Diné collective identity and community by examining the interconnections between Navajo students, their people, and Diné Bikéyah (Navajo lands). Farina King investigates the ongoing influence of various schools as colonial institutions among the Navajo from the 1930s to 1990 in the southwestern United States. The question that guides this research is how institutional schools, whether far, near, or on the reservation, affected Navajo students’ sense of home and relationships with their Indigenous community during the twentieth century. The study relies on a Diné historical framework that centers on a Navajo mapping of the world and earth memory compass. The four directions of their sacred mountains orient the Diné towards hózhǫ́, the ideal of society, a desirable state of being that most translate as beauty, harmony, or happiness. Their sacred mountains mark Diné Bikéyah and provide an earth memory compass in Navajo life journeys that direct them from East, to South, to West, and to North. These four directions and the symbols associated with them guide this overarching narrative of Navajo educational experiences from the beginning of Diné learning in their home communities, to the adolescent stages of their institutionalized schooling, to the recent maturity of hybrid Navajo-American educational systems. After addressing the Diné ancestral teachings of the East, King focuses on the student experiences of interwar Crownpoint Boarding School to the South, the postwar Tuba City Boarding School and Leupp Boarding School to the West, and self-determination in Monument Valley to the North. This study primarily analyzes oral histories and cultural historical methodologies to feature Diné perspectives, which reveal how the land and the mountains serve as focal points of Navajo worldviews. The land defines Diné identity, although many Navajos have adapted to different life pathways. Therefore, land, environment, and nature constituted integral parts and embeddedness of Diné knowledge and epistemology that external educational systems, such as federal schools, failed to overcome in the twentieth century. / Dissertation/Thesis / Doctoral Dissertation History 2016

abstract: The purpose of the research study was to explore the perceptions of Navajo mothers and Navajo fathers in the development and childrearing practices of their children and to what extent each parent was involved in their children by gender and age. The objective of the interviews was to capture the perceptions of each parent as to child development and childrearing practices as well as the beliefs that they have on parental involvement. In the current study, the interviews provided information regarding attitudes and perceptions of parental involvement from the Navajo mothers and the Navajo fathers who participated in the study. By using probing questions, deeper insights into the understanding and perceptions of parental involvement were obtained. / Dissertation/Thesis / Ed.D. Educational Administration and Supervision 2012

Spirometry is the most important tool in diagnosing pulmonary disease and is the most frequently performed pulmonary function test. Since respiratory disease is the single greatest cause for morbidity and mortality on the Navajo Nation, the purpose of this study was to create newage and race-specific pulmonary nomograms for Navajo children. Five hundred fifty-eight healthy children, ages 6-14 years, attending Navajo Nation elementary schools in Arizona, were asked to perform spirometry to develop population-specific and tribe-specific nomograms for forced vitalcapacity (FVC), forced expiratory volume in 1 sec (FEV1), and FEV1 Ratio (FEV1/FVC). Spirometry tests from 284 girls and 274 boys met American Thoracic Society quality control standards. Lung function values, except for FEV1/FVC, all increased with height. The lower limit of the normal range for FEV1/FVC was 80%. The spirometry reference equations from the healthyboys and girls were developed. Height and the natural log of height were significant predictors of FEV1, FVC, and FEF25-75% in the gender-specific models. The resulting population-specific spirometry reference equations should be used when testing Navajo children ages 6-14 years. However, the use of the NHANES III spirometry reference equations for Caucasian children may not result in significant misclassification in clinical settings providing that a maximal effort is given by the Navajo child being tested.

The relationship of various measures of high school performance and a measure of the self-concept were examined for the 1970-71 senior male students at Intermountain School, Brigham City, Utah. Some significant correlations were found. Their junior year vocational training grade and grade point average were found to be significantly correlated to their self-definition score, as ere all but one of the teachers' subjective evaluations. General aptitude, reading ability, previous years at Intermountain, and class grouping were not found to show any significant correlation with the self-definition test score. Age was found to be correlated at the .01 level with the younger students having the higher self-definition scores.

This thesis examines the display of Navajo baskets and examines some of the possible meanings Navajo baskets can reveal. Acknowledging that the meaning of a work of art changes when it is placed in different environments, the thesis explores what meanings are revealed and what meanings are concealed in basket displays in three venues: the trading post, the natural history museum, and the fine art museum. The study concludes that the fine art museum has the most potential to foster a dialogue about the contemporary Navajo, whose identity is a product of continuity and change. Chapter one discusses the basket's connotation as one of continuity and change, a meaning essential to understanding the contemporary Navajo. It becomes clear that when looking for the meaning of tradition and adaptation, the institutional utterance of an exhibition venue must be one that allows a complex modern Navajo identity to emerge. Chapter two examines the institutional utterance of the trading post. In such a setting, meanings of a mythical past emerge from the basket. The environment of the trading post reveals a romantic view of the Old West that hides the meaning of the contemporary Navajo from patrons and viewers. Chapter three focuses on the natural history museum and the effects of its institutional utterance on the Navajo basket's significance. In this learning environment, the Navajo basket acts as an artifact and meanings emerge about Navajo ritual and history. However, natural history museums often educate audiences through means like curiosity cabinets and living history displays that distance the contemporary Navajo. It is the fine art museum that has the most potential to reveal the adaptive, contemporary Navajo, discussed in chapter four. Art museums validate baskets as art objects when they exhibit them with Western painting and sculpture. Such displays can hide the contemporary Navajo in a discussion of formal elements. However, when an art museum exhibits a basket as a meaningful object, it allows the basket to reveal the Dine's desire for cultural continuity and the long Navajo history of adapting to changing environments.

The purpose of this study was to determine the cultural and religious behavior of the Navaho Indians which caused animosity, resistance, or indifference to the religious teachings of the Latter-day Saints.Members of the Church of Jesus Christ of Latter-day Saints, for many years, have been in frequent contact with the Navaho Indians. Thousands of Navaho youth have been enrolled in the Indian seminary program of the Church. Hundreds of other students have been involved in the Indian student placement program and the Brigham Young University Indian education program. Furthermore, the Church has contacted much of the population of the Navaho tribe through its vast missionary program. In spite of these vigorous attempts to convert the Navahos to the Mormon faith, areas of conflict have continued to exist.

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The land where I grew up gives me a sense of purpose and belonging. It embodies the Navajo concept of hózhó, which represents harmony, beauty, and balance. Being in tune with this spiritual connection inspires me to bring people together through art and healing. I use natural materials like sand, sage, cedar, tree twigs, and yellow and blue cornmeal to create my art. To maintain the spirituality of my work, I employ traditional and ritualistic harvesting methods passed down from generation to generation. These techniques are deeply connected to the land and are essential to my identity as an artist who continues to navigate between the traditional and contemporary worlds.

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