Letters | Infected with ‘anáhóót’i’

Infected with ‘anáhóót’i’

Editor,
Since it seems ongoing and I read Ms. Elaine Henderson’s experienced advice in the opinion section, Navajo Times, June 20, titled “Advising Diné peacemaking for Buu Nygren and Richelle Montoya to resolve differences.” A word she expressed struck deep and like a squatter, made residence beneath the surface of my mind. And that word is ‘anáhóót’i’. Therefore, to rid of it, I wish to share my personal observations, analogy, and insights into this nagging word concept.

In former times, the Diné word expression, ‘anáhóót’i’, may had its straightforward implication as a state of circumstance or condition, when broken down, basically could be understood as, “enemy, here, in line.” Such concept declaration could have been used by Indigenous scout in former days. It could have been an advance warning from their lookout scout who saw the enemy approaching in single file. And even within our mythic times, any unknown person, foreigner, alien, or non-Diné was labeled as an enemy, as ‘ana’í, and such outside agitator may meant trouble for the collective. And for prevention and resolve of possible intrusion and on to survival, a close correlation of is ‘anaa’, a Diné word for war.

Now, here today, this ‘anáhóót’i’ word meaning seems retranslated with a slight difference perception. It seems done with logic and subtlety, and now implies a phase, as, “align with trouble.” This phrase describes the state of mind of the afflicted. Further, this analogy not only characterizes its supposed victim, but also the alleged perpetrator, thus also informs the anonymous bystanders of a circumstance. Obviously, it affects the alleged rescuer, liken a peacemaker, who has to say or do something of this “align with trouble” mentality. This action of a rescuer is prevention before possible chain reactions ensues within the collective through further influence or contamination.

If granted to intervene, the rescuer offers assistance to affected participates with proven advice, guidance, and resources, thus, begin to untangle the ‘anáhóót’i’ without further escalation towards physical violence and conflict of a personal war. And, obviously, if not remedied, this dilemma may simply become a carbon copy of what American politics is currently undergoing, placing blame and inciting violence, with some of its citizens aligning with trouble, thus a divide-and-conquer ensues.

Furthermore, within conflicts of war, personal or global, there is violence, (e.g.: bombing one another with explosive words). As what violence does, it imposes itself onto the personal or collective space of others, whether to demean, molest, rape, rob, steal, destroy, or to take control of the alleged victim’s assets and resources. To further add insult to injury, the alleged victim is deprived of their dignity, integrity, and humanness. This “all-is-mine” mentality of the aggressor seems nothing more than superficial pride and inflated arrogance of the ignorantly anxious and the afraid. It is such a character who may not been shown enough nurture or attention during childhood and thereafter. The fact is it shows in the grandstanding and showboating of the obviously elected.

Presently, it does not seem promising or possible for the supposed modernly educated chief with alleged skills and assumed inspirations to solve our social problems. Especially when America’s temporal pursuit of happiness is now about stingily gathering portrait-notes of dead white men through violence, comparison, competition, ambition and jealousy. What ever happened to our traditional practices of k’é, that love, so to speak – the delicate webbed relationship through togetherness of kinship for support, encouragement, security, and survival?

Now, in our top political arena echoes the “me-me-me” mentality. Its own self-preservation only squanders away energy, resources, and ignores new ideas by playing childish musical-chairs and being mute at times. And there is absolutely no resonance positivism generated for those supposedly being served and protected.

Yes, outside society probably view our politicians as laughingstock. Like COVID-19 created a division, we the citizens unknowingly may become infected with ‘anáhóót’i’, as our history and myths repeat themselves. Obviously, the repeating problem is our certain politicians are not focus. They are not attentive to the alleged problem because they are too busy showing off or bothering somebody else, reacting like undisciplined juveniles. They have their minds and hearts closed when real solutions are in front of them. Pity.

Robert L. Hosteen
Beclabito, N.M.

Understanding Montoya’s issues

Editor,
I was glad to read Richelle Montoya’s comments. I understand her issues. Ms. Montoya was selected by President Nygren to serve as his VP choice and that was the ticket for the proposed Nygren new administration. President Nygren won, and his selection of directors became a part of the new administration, including all selected staff members in his immediate office.

Ms. Montoya was not elected but was chosen by the new president to serve as the VP. Therefore, Ms. Montoya reports to the president and serves at his behest. We do not have two presidents, only one. Ms. Montoya believes her position is equal to that of the president. It is not, she reports and is accountable to President Nygren. President Nygren is accountable to the Navajo people.

I think that Ms. Montoya is certainly a good person and believes she is right and wants equal control and authority. It cannot be that way. I suggest that Ms. Montoya resign and run for the presidency if and when President Nygren leaves the office.

Arlene Goodthunder
Holbrook, Ariz.

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