Traditional
Traditional Navajo music is always vocal, with most instruments, which include drums, drumsticks, rattles, rasp, flute, whistle, and bullroarer, being used to accompany singing of specific types of song (Frisbie and McAllester 1992). As of 1982, there were over 1,000 Hataałii, or Singers otherwise known as 'Medicine People', qualified to perform one or more of thirty ceremonials and countless prayer rituals (Frisbie and Tso n.d.) which restore hózhǫ́ which holds the semantic field of 'harmonious condition' and 'beauty', good health, serenity, and balance.
These songs are the most sacred holy songs, the "complex and comprehensive" spiritual literature of the Navajo, may be considered classical music (McAllester and Mitchell 1983), while all other songs, including personal, patriotic, daily work, recreation, jokes, and less sacred ceremonial songs, may be considered popular music. The "popular" side is characterized by public performance while the holy songs are preserved of their sacredness by reserving it only for ceremonies (and thus not featured on the recording listed at bottom). (ibid)
The longest ceremonies may last up to ten days and nights while performing rituals that restore the balance between good and evil, or positive and negative forces. The hataałii, aided by sandpaintings or masked yéʼii bicheii, as well as numerous other sacred tools used for healing, chant the sacred songs to call upon the Navajo gods and natural forces to restore the person to harmony and balance within the context of the world forces. In ceremonies involving sandpaintings, the person to be supernaturally assisted, the patient, becomes the protagonist, identifying with the gods of the Diné Creation Stories, and at one point becomes part of the Story Cycle by sitting on a sandpainting with iconography pertaining to the specific story and deities. (McAllester 1981-1982)
The lyrics, which may last over an hour and are usually sung in groups, contain narrative epics including the beginning of the world, phenomenology, morality, and other lessons. Longer songs are divided into two or four balanced parts and feature an alternation of chantlike verses and buoyant melodically active choruses concluded by a refrain in the style and including lyrics of the chorus. Lyrics, songs, groups, and topics include cyclic: Changing Woman, an immortal figure in the Navajo traditions, is born in the spring, grows to adolescence in the summer, becomes an adult in the autumn, and then an old lady in the winter, repeating the life cycles over and over. Her sons, the Hero Twins, Monster Slayer and Born-for-the-Water, are also sung about, for they rid the world of giants and evil monsters. Stories such as these are spoken of during these sacred ceremonies.
The "popular" music resembles the highly active melodic motion of the choruses, featuring wide intervallic leaps and melodic range usually an octave to octave and a half. Structurally, the songs are created from the complex repetition, division, and combinations of most often no more than four or five phrases, with short songs often immediately following each other for continuity as needed in work songs. Their lyrics are mostly vocables, with certain vocables specific to genres, but may contain short humorous or satirical texts. (ibid)
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Famous quotes containing the word traditional:
“In abnormal times like our own, when institutions are changing rapidly in several directions at once and the traditional framework of society has broken down, it becomes more and more difficult to measure any type of behavior against any other.”
—John Dos Passos (1896–1970)
“The developments in the North were those loosely embraced in the term modernization and included urbanization, industrialization, and mechanization. While those changes went forward apace, the antebellum South changed comparatively little, clinging to its rural, agricultural, labor-intensive economy and its traditional folk culture.”
—C. Vann Woodward (b. 1908)
“The traditional American husband and father had the responsibilities—and the privileges—of playing the role of primary provider. Sharing that role is not easy. To yield exclusive access to the role is to surrender some of the potential for fulfilling the hero fantasy—a fantasy that appeals to us all. The loss is far from trivial.”
—Faye J. Crosby (20th century)