Adams] SHONTO : ROLE OF NAVAHO TRADER 85 



cess. Return to the hogan involves return to traditional postnatal 

 observances for both mother and child (see Reichard, 1928, pp. 134- 

 135; Leighton and Kluckhohn, 1948, pp. 18-31; Bailey, 1950, pp. 

 50-73). 



INFANCY 



Use of the cradleboard remains universal. The period between 

 birth and the age of 5 or 6 years is, in fact, the only phase of modern 

 Navaho individual development which remains almost entirely un- 

 influenced by encroaching White culture. Time-honored practices in 

 child care, nursing, weaning, and education are followed tliroughout 

 (see Leighton and Kluckhohn, 1948, pp. 18-43; Bailey, 1950, pp. 

 74r-84). 



Universal during the preschool years is the learning of the Navaho 

 language. English is never spoken between Navahos at Shonto, and 

 no child has ever been brought up to speak it by his parents. With 

 the acquisition of Navaho speech, comes the beginning of encultura- 

 tion into traditional ways and beliefs. In this process the tradi- 

 tionally important role of elders (cf. Leighton and Kluckholm, 1948, 

 pp. 39^3) is considerably enhanced today by the fact that the fathers 

 of young children are frequently absent on railroad jobs and that 

 parents commonly leave children in the care of grandparents while 

 they go to sings or to Flagstaff. 



COMMUNITY SCHOOL 



One of the major crises of early life is encountered at age 5, when 

 Shonto's children become eligible for school (cf. Leighton and Kluck- 

 holm, 1948, pp. 63-68). It has been noted above that until recently 

 very few Shonto residents ever went to school, but that at the present 

 time education is universal for children between the ages of 6 and 10, 

 and for most of those up to 16. Some children start school at 5, but 

 a considerable number are obliged to wait until a year later because 

 of lack of space. 



All of Shonto's children attend Shonto Community School for their 

 first 2 years. Here they are under the supervision of two white 

 teachers during classroom hours, and of five Navaho assistants and dor- 

 mitory attendants at other times. Classes are held during most of the 

 morning and afternoon of every day except Sunday. Use of the 

 Navaho language is theoretically prohibited on the school grounds 

 at all times, but the prohibition is entirely unenforceable in practice. 

 The casual visitor is sure to hear a great deal more Navaho than 

 English, not only among children, but between children and Navaho 

 employees of the school. 



Children are housed and fed at the school continuously from mid- 

 September until mid-May. During this time they are not permitted 



635893—63 7 



