The Navajo see even the most minute parts of their homelands and surrounding territory as infused with sacred significance. Places of special power are the most alive, and stories usually go with them. Navajos visit these places to connect with their power. The places anchor the ways of Navajo life as well as the stories about the origins and the correct pursuit of those ways. Navajos have responded to curiosity about these places and landscapes by trying to keep the locations and stories behind them secret - to save the sites from destruction and to keep their power from being sapped. In the face of unbridled land development, however, protecting the landscapes may mean telling the stories, and it is in that spirit that Kelley and Francis discuss the Navajo's sacred landscapes and the stories that go with them. Navajos tell many kinds of stories, both old and new, about these landscapes, and Kelley and Francis have included some of these stories in this book. The authors believe that in time more examples may be revealed with the blessing of the Navajos who care for them, but the day when Navajos willingly give many such stories to others will come only when the Navajo people themselves have gained control over the use of their land.

First report presented before the Indian Claims Commission, docket no. 229, plaintiff's exhibit no. 687.

Sacred Sites, Sacred Places explores the concept of 'sacred' and what it means and implies to people in differing cultures. It looks at why people regard some parts of the land as special and why this ascription remains constant in some cultures and changes in others. Archaeologists, legislators and those involved in heritage management sometimes encounter conflict with local populations over sacred sites. With the aid of over 70 illustrations the book examines the extreme importance of such sacred places in all cultures and the necessity of accommodating those intimate beliefs which are such a vital part of ongoing cultural identity. Sacred Sites, Sacred Places therefore will be of help to those who wish to be non-destructive in their conservation and excavation practices. This book is unique in attempting to describe the belief systems surrounding the existence of sacred sites, and at the same time bringing such beliefs and practices into relationship with the practical problems of everyday heritage management. The geographical coverage of the book is exceptionally wide and its variety of contributors, including indigenous peoples, archaeologists and heritage professionals, is unrivalled in any other publication.

This revised and updated comprehensive travel guide examines North America's most sacred sites for spiritually attuned explorers. Important archaeological, geological, and historical destinations from coast to coast are exhaustively examined, from the weathered pueblos of the American Southwest and the medicine wheels of western Canada to Graceland and the birthplace of Martin Luther King, Jr. Histories and cultural contexts are objectively surveyed, along with the latest academic theories and insightful metaphysical ruminations. Detailed maps, drawings, and travel directions are also included.

From the author of the #1 New York Times bestseller The Lost City of the Monkey God comes an entrancing, eloquent, and entertaining account of the author’s adventurous journey on horseback through the Southwest in the heart of Navajo desert country. In 1992 author Douglas Preston and his wife and daughter rode horseback across 400 miles of desert in Utah, Arizona, and New Mexico. They were retracing the route of a Navajo deity, the Slayer of Alien Gods, on his quest to restore beauty and balance to the Earth. More than a travelogue, Preston’s account of their “one tough journey, luminously remembered” (Kirkus Reviews) is a tale of two cultures meeting in a sacred land and is “like traveling across unknown territory with Lewis and Clark to the Pacific” (Dee Brown, author of Bury My Heart At Wounded Knee).

From the author of How the World Moves: A revelatory new look at the hallowed, diverse, and threatened landscapes of the American Indian For thousands of years , Native Americans have told stories about the powers of revered landscapes and sought spiritual direction at mysterious places in their homelands. In this important book, respected scholar and anthropologist Peter Nabokov writes of a wide range of sacred places in Native America. From the “high country” of California to Tennessee’s Tellico Valley, from the Black Hills of South Dakota to Rainbow Canyon in Arizona, each chapter delves into the relationship between Indian cultures and their environments and describes the myths and legends, practices, and rituals that sustained them.

"In 2016, thousands of people travelled to North Dakota to camp out near the Standing Rock Sioux Reservation to protest the construction of an oil pipeline that is projected to cross underneath the Missouri River a half mile upstream from the Reservation. The Standing Rock Sioux consider the pipeline a threat to the region's clean water and to the Sioux's sacred sites (such as its ancient burial grounds). The encamped protests garnered front-page headlines and international attention, and the resolve of the protesters was made clear in a red banner that flew above the camp: "Defend the Sacred". What does it mean when Native communities and their allies make such claims? What is the history of such claim-making, and why has this rhetorical and legal strategy - based on appeals to religious freedom - failed to gain much traction in American courts? As Michael McNally recounts in this book, Native Americans have repeatedly been inspired to assert claims to sacred places, practices, objects, knowledge, and ancestral remains by appealing to the discourse of religious freedom. But such claims based on alleged violations of the First Amendment "free exercise of religion" clause of the US Constitution have met with little success in US courts, largely because Native American communal traditions have been difficult to capture by the modern Western category of "religion." In light of this poor track record Native communities have gone beyond religious freedom-based legal strategies in articulating their sacred claims: in (e.g.) the technocratic language of "cultural resource" under American environmental and historic preservation law; in terms of the limited sovereignty accorded to Native tribes under federal Indian law; and (increasingly) in the political language of "indigenous rights" according to international human rights law (especially in light of the 2007 U.N. Declaration of the Rights of Indigenous Peoples). And yet the language of religious freedom, which resonates powerfully in the US, continues to be deployed, propelling some remarkably useful legislative and administrative accommodations such as the 1990 Native American Graves Protection and Reparation Act. As McNally's book shows, native communities draw on the continued rhetorical power of religious freedom language to attain legislative and regulatory victories beyond the First Amendment"--