Personal history
Early Navajo, history Long Walk to Fort Sumner
'Pr6gress of Navajo people Tape #285 (side 1) Navajo Andrew Becenti Recorded by Tom Ration February, 1969
This is the story of Mr. Andrew Becenti tells about. His age is about 59 years
of age. He talks about his I ife, and his people and also a little about the Long
Walk to Fort Summer. '-.
MR. BECENT I: My name is Andrew Becenti. I was born around the Tohatchi
Mountain on thelf~-sj;r'side of the mountain where they used to plant corn many years
ago wh i'ch they ca II the Ga rden Ground. was born in that area. Most people have
;Qe8:.~k-n-6:wti' that for ::ma!lY) yea rs . The growi ng a rea, the corn araa was be i ng known for
many years to raise corn on. During that time my folks my father's father, my grand-
father had this since they were there for many years. It is the place where a little
spring runs q{f from the mountain, from Tohatchi Creek. The re a re many Navaj 0 peop Ie' ) ; used to I ive along side of that I ittle creek of water. It was known as a blessing
creek, is what they call the creek that never dies, the creek that is cool to people
:that'~_ the VjaLthe'Y~c"I[j:::ri:,'~ft,s~._b~~r1;running for year after year. It's a little
spring that runs off from the mountain side where Tohatchi is today. And today the
government put up a dam in the small canyon where the running water runs day and night,
never fills up, maybe goes out somewhere else. Maybe he just drowns back into the
'earth. If they didn't put the dam up, the water would be rich yet, for the people
which they used to use for the garden many years ago and most people know that this
creek waS0a very rich creek. It:us'eCl,_/~' to, used to be over about 100, 200 Navajo people (i that used to ~Jant corn there and it was holding up for many years and all of a sudd~n
the government filled it up to another dam which they made a big mistake doing that. r, a~little Itls canyon thatv they put a dam through. Today the dam never fills up. It stays this half of the canyon all years after years and they¢an't figure it out which oJ way is it going out. So, I don't know what they will ever do about it, maybe they will
just through it back into the arroyo where it used to run many years ago. A lot of •
2 of the Navajo people are very sorry that the government done that. Well) the govern ment thought that they were doing good for the Navajo people to hold that water and then so it wouldn't waste tbrough the winter time when the water goes up it can go and irrigate with this water. This is what the government was thinking) but then all of a sudden it never filled up. Th.is is the way the Navajo has not pland nO,,-~orn yet anymore. For many years the Navajo has been without corn. The only place that they can plant corn is down around Shiprock area where the San Juan River runs. Most of the Navajo move out toward the area because of the water) the river. Mostly there
is so much of this that there can be thrown ."off for a certain amount of month and so
it is run by the public in the Navajo tribe so it is kind of hard to say that I think the Navajo will never get back to the place where he used to plant good corn. This is what I know in my life) I used to know) my people used to plant a lot of corn around the south of Tohatchi mountain. My mother and father did pass away in the place where we were at today. From there on I got crippled) I don't know some kind of a disease had paralyzed my I ife. One side of my arm don't move and one side of my leg don't move in the oppos i te way. SO":;, today I am a ve ry poo r man. My wife is the on Iy one
that is taking care of me today. She has some cattle that she's had for many years.
I 've got some boys of my own.and some girls of my own who are all marrled out and they just come back home once in a great while to help us but not very much to talk about it.
So) we are the only two that are having a har,d time. My wife is the only one that been taking care of those things) cattle and sheep and horses. The only thing I do is stay home and sometimes I usually try my best to wash the dishes with one hand and sit around that •s a II I do. That is what am good for now so which I would say for myself) am good for nothing. So) this is how old I am today my friend) but I can talk) I can think for my people so f i na I Iy they made me a head leader in our community. Today
I don't have to go carry water or haul wood or herd sheep. I can go and think about • 3 things how my people cou Id make a better 1i v i ng. Since the OEO started in 1966, was the first one to be known and I was being sent to Nastchiti board i ng schoo 1 • There
I stayed there for 2 weeks. I had to learn a 1ittle about the OEO project and program so I think 1 1m s till a better man than they think I am and now I am one of the men that leads the people. do the frame work for my people which they like it whatever say it goes. Now 1 1 m one of the leader of my people which I have been doing it for many years, and I 1m not the point of what they want. Whenever people discuss things they do it in their own way, I don1t have to tell them to say or to do what want. They decide it themselves, they discuss it themselves. All what I do is if they don't get to the point, I always try to tell them or say that it looks 1 ike this would be the betterest way and then they get on to the point and see which one they decided to have.
For many years this was been 1ike that among my people so I know I think the people has realized that what is in front of them, now. So, thatls why I say that, man has a brain to work with. Man has mind to think with so the Navajo people are not dumb. they can think things over in their way so I think it1s a good problem among my people that they, that they are getting to where they are not going to be cheated by the white people, so everytning is doing fine so far. For many years my people were so dumb that a lot of things, a lot of good things have been passed among my tribe, a lot of good things that the American got ahold of it. Today we think about it, or some- time we getitogether and talk about it. As long as a man can discuss things in the right way 1ike the Anglos, the white people, are doing today. We learn them, we learn the things of the white people. We watch them through their meetings, even we don't know nothing about whether to say but then I know, we know it1s right. We know they are doing the right thing to discuss problems so that's the way we Navajo people are today. There are a lot of things~that we have learned from our white friends in the past year which was good for us., Many years ago my people don't even have sense to think about all these things. Now, today, some of my own people are getting to the point in the white man's way, most of all Navajo bran~s and Navajo people are livin9-/--;-; \ ;,>' '-- -_/>~""'--/ 4
in a good way of life. Most of them are clean, they know how to take care of themselves,
they know how to wash their face, they know to get dressed, they know how to tie their
tie their shoes, they know how to clean their nose, they know how to wash before they
eat, all these things that we learn in the good way today. So that't why I say our
people are getting to realize what is on front of them. Many, many years they have
~b§in!about lost, of all the things that went bad they done a lot of wrong things wh~ch
they shouldn1t have done. There are a lot of Navajo young generation went to school and~;" \ : have a good education. Today our children are teaching uS what is right and which is
wrong. There are many things that we learn from the Bible. The Bible is one of the
greatest thing that people can learn because it keeps you in order. It keeps you
thinking in a good way, because I myself am a Christian which they call Presbyterian
Church, I belong to and at the same time 1 1m not getting off from myoId people have
been carrying it for many years. still remember lot of things as a souvenir for
myself, there are a lot of~~!!aST~j~~,-piopJ~-:~a!~:fh~t~a'y,they keep their old culture just
because that their old forefathers and our forefather 'had carried these things alo~g
for many, many centuries. So, that is the only reason;that we like to remember all
these things as in the way the white people has had the same problem many past years
ago. They don't even know how to write or read j;us't)~like we was before. Our Navajo -./ people took them a long period of years to learn all these problems which we got today.
They've been doing a lot things just in a way how would it be best to live by the looks
of it today. Take it for the, tak~ it for these old ancient people that we found among
these old ruins. The way we trace the~, it looks I ike they had hardship in their early
days. People have sense and was learning lot of things in the future, but most of them
I ived by corn. You could see how they live for many years. They had brick dishes,
clays to eat out of bat they learned it how in the way that they can use it. They. use
their brains to work around where the clay wouldn't break, they burn them down for the
hardness this is the way we traced them so people had minds before they just think a lot 5
about 1iving in good way. ! think it was that many years ago there were more wild'
animals some of them was hard to catch but still they went around and ma~~their living
out of it. They used the meat and their hide this is the way we trace them Like the
ruin people that we see at Pueblo Bonito. Sometimes we get together or else we go and
we talk about what it was in the past time. We Navajo people are doing that today
that we are learning that some of our old cultural wa~,of doing things which we see in ,,,' "":.~: these rins. The way we can trace it by the way of;tl1e·.houses are built with small rooms .' . -,. and a different shapes of walls and the opening. by t.hf,window. Today we got a very
close mark of what they had for many years. Wec~ trace it thr~~gh the sandpaintings
what we got today. Some of the meaning of th~ ~arl iest days, same way with the njgh~
chant song, some of those words are In some of these buildings which we see today. We
used to not go ove r for many yea rs • Fi na 11 y the commun i ty ac t ion comm i ttee ta 1k about
it. They got a problem that which they think that it would be best to look into some
of these older oneS that are dug out ~rid clean out. It shows quite a few marks that
we got today. It shows a lot of things that we have forgot, so part of this old ruin ',t' people was part of our relation and we can trace it through the design pictures that
they got marked on the wall of rocks. We are going through the canyon from the east
side we are just startirig; we. are look i ng a 11 these pi ct.ur::e.~mai1Zs.--that'tne~1 have drawn '-- ~,,--._- -~' '.,-- ::, _w.hi~~h~-w~' -i~~' .l~~'rn i ng t ha t most of these drawings are part in our ceremonial life, our ,"0 ~'~_. __ '-'.__ ~' .....,. _'~:-,_._,," ceremonial ~e:E~'~fute-sandpainting so that means that we are part of these old n:j'j'n people " but we will know more about it another 10 or 15 years from now. Our younger generation
are getting smart to trace these ruins, what was it, what kind of Indian was really
1iving there in these part of country. So, there are a lot of different kinds of ruins
that we know which I think it's worth studying it. Now old forefather told my grand-
father and then on to my father that in these days they used to call these people,
"mixed people,·' because they were all mixed to live. TheflT were of different kinds of
pueblos, Navajo were married to each other 1ike we are today. Some of us are married
to colored people or Mexican or white people; so that's' the way we learn that these 6 people used to live the same way we are today. We were all mixed in these ruins and some how rather we got a long story how the old ruin people was being destroyed. will just tell a littl€~about how these old ancient people has been buried in their home. There was a story came out way back in centuries, not even my father or grand- father would know very much about it but still they have I ittle stories in through the songs that we got, the chant song which says that these people was being buried by an earthquake and a great star that fell on the wast side of Flagstaff mountain which the white people called equator. Most of the people knows about it that lives about. ..
." -",~~, During that time this was'~ap~~d)at night while the people were steeping in these .- -'<..o'~'~'~~':0""~~) ruins the star hit the earth and the earth shook so hard that the walls of the build-
~ .. -'~.~. -,r--.- ~._ dng was-aOJcavediri\ At the same period a volcano burst out at Ice Caves, which ~---"-_'9 =' _, •• -•.'- '~-, -- - ~ -.....-. - _ ---..J .lays south of Grants, New Mexico. These two things happened at the same time and the earth was shaking for many hours. like taking hold of your hair and shaking down, it shook that hard and that was what buried all these houses and body of the people that were sleeping. That's the reason why you find them, a lot of them buried under dirt when you, the people were digging them out. This is the way the story went in the ancient time, so a lot of people don't know what happened. Some of them are still tracing aroond the story of my people has told many of a time that it might be true.
This is the way the story went about these old ancient people which are Navajo people still remember this much yet. There are a lot of dIfferent other kind of song ·chant
to tell stories among what had happened in the past year. During the vicme of these people they said that most of the people was living around the west side of Tohatchi
Mountain which might be around Black Mountain, Pinon, and Mesa Verde, Canyon de Chelly, all through that country there are more Navajo people which been I iving in that part of the country. Also, along the Tohatchi Mountain. The Tohatchi Mountain is known as the heart of the Indian reservation, Navajo Indian reservation. From here there a
lot of different stories of branching out toward the east, south, north and west. • 7 could tell you all k~rids of stories of such things that happen in the past year, but most of these stories has always has to be told by the year and the ~onth, by the way .__----·---L of the moon is moving. Most of these stories are kind of superstitious ~~9!ies' which we go by years after years. So, that's why I say that there are lots of such a story that the Navajos still know. And it is a good problem and a good question we are doing or a good thing in way of we are doing picking up histories of the Navajo people.
I don't think most of these stories that's been told in the past time, not most of them are true stories because in these time of the year people don't even know how to talk
English. There are some Cathol ic priests in among the Navajo people which they try~to put it down like the way they got today because nobody didn't even know how to inter- pretation about the stories. Most of these stories is just been told, just what they think it was in these days. So some of us that went to school read about Indian in the past time how they went about, most of them are not really stories, the true stories, some of them are just made up, I ike today mostly our young generation has a very good education. This is the time that it is best to ask what had happened in the past year. This is the real true story that most of the Navajo people are telling about. Some of them are very good histories 6,f theF.rt-rme:-Hariy y~_a-rs ago my Navajo ~--~--. ------people have different ways of doing things which they think that had h~ppened in the past year. During the time of the monsters that used to rule the worjd, they have stories about what they have seen. They have differeJiVkinds of names, big birds that would pick up people. There was 2 birds, one was a female and one was a male that used to
live near Shiprock on that tall rock that is standing on the east side of Shiprock.
they claim that you, if you pray towards these birds that they wouldn't, they would never bother you, even you are walking or when the birds see you walking, it won't bother you. This is what they claim. There are a lot of stories about things in the old Ancient ~jm~ during the time of the monster, some big animal that used to rule • 8
the world, that kill people. There was a story that has been told about the 2 great
twin boys which they claim that nature made them somewhere rather that killed off
some these monsters that wanders around. The two twin boys that have gave hoI iness 0;'1 which they could kill off these monsters so that1s a good story of the two twin boys.
Itls got a long story but the month of the story is already past so 1 1m not there to
tell. Some other time, might be next year that I can tell you a I ittle about what I
know, the old ancient time. Some of the chant song have got these monsters stories
so according to all the stories that we are having among our reservation, most of themf'l
would be it1s truth because some of our people have seen all these things in the past
centuries. They used to know that a coyote will tell you what he knows it will come
truth. Thatls what most of the Navajo people thinks, it is a real true story. Tell
me a I ittle story about the time of the Long Walk. This was happened on the other
side of Lukachuckai in the red wall canyon on the north side of LukachJ~&~~. One day
there was a man during the bime of the Long Walk when most of the people went to Fort
Sumners. The time when they were driven down. There was a man that's been wandering
~~und near the mountain that they never catch. He used to live by himse1f, his wife
was captured and sent to Fort Sumners but he wandered around through the country. One
day when he was wandering around he was going to another canyon, he heard somebogy
singing a squaw dance song which they call "A Round Dance" song and he was walking
along the edge of a big wall canyon he heard some noise, somebody singing, he was coming
through the rocks, he waited and see who was coming, but was not afraid of anything. In
these days there were a lot of things to be afread of, there were Ute people who were
looking the Navajo and the Cheyenne and different other tribes were looking for Navajo.
So he would not even dare to show himself out or in the open, he always hiding out some-
place where he was never being seen, but he was wandering around through, the country for ·food. While he was going through that Red Wall canyon he heard somebody singing
a squaw dance song; he looked and looked, see nobody but still it was coming right
•.. _- " ------' • • 9 along side the arroyo, but he never sees nobody, he waited for about I hour and finally
he look again and he just saw a coyote coming towards his way, but he still don't believe
it it is the coyote or human being himself but they, the voice was coming from where
the coyote was coming. He sure watched it close and I istened close. It is still the
same from the coyote and then he find coyote was opening his mouth while he was singing
he sang a squaw song and so a lot of the Navajo people bel ieve that there is such things
in the world which might help him. They think most of it is truth about the coyote
singing. long time ago they used to have a great superstitious about animals talk, they
claim that when you hear an animal saying something it1s bad luck, you either die or
change into richness. So I don't know what was about the coyote, but the man thought
that it might be just a sign of•.... that the Navajo people which were at Fort Sumner
were be back soon. It didn't took long from1the time of where the coyote was found
singing, it didn't take long. He heard about that most of the people was back at Fort
Defiance and Fort Sumners. So, one day this man he went and snooped closer, see if it
was truth, and then finally one day he found it was a true story. All the Navajo people
came back from Fort Sumner. later on about 10 or 15 days time there were a lot of
Navajo people was going back to their home where they think it was home, they wandered
allover the Tohatchi Mountain, they wandered off from Fort Defiance. So I think it is
truth that the coyote have a good luck. After that he found that most of the Navajo people
were back so he went off on to Fort Defiance to meet some of the people that he might
know, so he came over one night and said,heJdon't even hardly know nobody but still he
knew what they were saying and that nignt when he got back he tried to talk to one of the
Navajo man that night and he told them that he never went to Fort Sumners •.. he stayed
around Tohatchi Mountain for many years, 4 years. So it is a true story that what this
man was tell ing. From there on it came to pass that the government gave out some sheeps
and goats to the people, told the Navajo people what they could do so the Navajo people
got right down to business and took care of the 2 sheep. They used to buy buck sheeps 10 and billy goats from each other in order to breed the 2 or 3 which they got .from the government. There used to be a man that just had only a buck and a billy goat. He lent these two animals to different people so if the animal has two kids or two lambs the man that had the buck and the billy would take one so this is the way the agree- ment was. It was around the Fort Defiance area, so finally he had known most of these stories and later on there was some more came in that have been given out to the people that was axes, shovels and hoe to hoe gardens with. During the time at Fort Sumners, most of our Navajo people had learned a lot of things~ They learned how to plant corn, they learned how to hoe gardens, they have learned a lot of things in the new way of
I iving, which helped the Navajo people during the time when they came back from Fort
Sumners. At this time most of the people says that how and what agreement they came back by was their children. The great white leaders say I think it1s the captain or rilajor or Fort Sumners, which the IIGreat Man. 1I They made agreemant to behave and to
I ive right. They made agreement that they wouldn1t bother nobody and at the same time \- if they were school put out up on the reser~tion we are ready to go to school; they \ sent their children to school. This was happened the time Of the Fort Sumner, the time· when they came back. Most of these older people has known about the treaty how it was made; their great grandfather and grandmother has told them what happened at Fort Sum- ners, so this is what happened. They had to make agreement in sending their children to school and then finally the school were open, there was an Indian schoolc.set up at
Fort Defiance, Arizona. The first superintendent that ever I ived there his name was
Peter Parkett, he was a tall, pig man. He stayed with the Navajos for many years finally he started to learn how to talk Navajo. There is another one went ot Tohatchi, and then to Crownpoint and then on to Crownpoint. So this is what happened in the earliest days. The Navajo was free to their country when they came back from Fort Sumners.
They scattered.out to their own homeland. Here they learned their lesson at Fort Sum- ners which was the best thing that they done at Fort Sumners. It was for us, the young generation, that the agreement was made for the good thing that the government has sent • II us to school. They are still talking about to keep us in school. There are some problems that came out of Window Rock from the Navajo headquarter to send a higher edu cation to set up a college today at Many Farm. From here on the school was open ..
They were laboratories has been set up at Tohatchi, Crownpoint and different sthools.
For many years our Navajo young learned a lot of things of American Way. There are lot of other stories that has been broke out during the earliest time when they came back from Fort Sumners. During this time our Navajo people had learned a lot of things at Fort Sumners and then they started to take care of the i r stock. They started wi th two sheep, 2 goats. For many years they ahve been taking care of the stock and some of them had increased their stock. From 2 head of sheep and goats some of them in 15 years or more, some of the Navajo people had a good number of goats and sheep, some of them they own over 100, 200,300 up to 500 head of sheep. So think our Navajo people has learned their lesson from Fort Sumners. So this is the way things came about. Today we are still talking to our younger ones in the new way of life. So, there are more yet to come, we haven1t learned yet. We have quite a number of boys and girls that went through high school are back from~school here which they could be sent to higher schools.
Some of them are in government office now and so in Window Rock, which they learn from the white people how they could run office and a lot of other things ••••trade. Most of the Window Rock people are in office are run by our own people, Navajo people, our younger generation as a various good idea to set up all these good things for us so things are going on like this today, and we are pushing on. I don1t know how far. think we will find out in the next 500 years or about 100 years from now so this is the way my people are that they learn a lot of things from Fort Sumners time. Sometime we might think about how most Navajo peo~le are dumb, but they are not. They have good mind, lot of good ways, like most of the old people kn0w how to weave rugs. The older people know how to 'do silverwork) they have stories about where they pick up all these things. So, 1.;;fhJOk:9~:r)people have done good for our young generation. Today the • • 12
ONEO program came in from Window Rock, to Window Rock from Washington D. C. Some of
OED, they were very good kind of people, in the way of giving us these ideas. Today it ollks to me that the Navajos don1t have very hardship of the I ife they are living today. There are many yet to learn in the way of I ife Jiving there. So, that is why we have this Community Action Committee wiich will show us the way more about what they think, which is a very good idea for our people. They hav~ learned it in the good way of I ife now and are a real citizen. We vote for our president. We vote for our leaders in throughout the country. So, my I ittle friend, white people, I know and sure do thank the white pe9ple which help save our life from other people. It looks to us today that .before they ever turned it to the government I think there would be a lot of things that would happen, but the government has saved most of the
,,", lives of the Navajo people. If theyclJdnlt these other tribes were hunting them down where they could teach them how they~~~d things. There are a lot of ways of learning to be a very good behaved. So, think white people has a good way of ideas. We are just learning yet. Maybe some of these days the Navajo people will get to where they can work around. So, my friend there a lot of things that have to be told in our line but still I ike I say we are getting to where we can underst~nd things and maybe some v '.",." of thers days we ~:JI learn more things about what it is in through our country, but we are happy in each way. Some of our boys are being sent across the ocean to fight for their country. So, that means that we helping in every way that we Indians are, that we are under the U.S. regulation today. 'That is what I know of ourself. That we are I iving under one major which is the President of the United States today and besides that here at our home we have different little leaders which we are now doing as leader- ship how we could train ourself to do things. This is what we're at right now. So, if you want to know about our Navajo ways of living this is what it is. We1re just learning, I ike I say, we are just getting to where we can real ize things. Where we find out a lot of things that we don't know which came from the whiie people. They. 13
gave us good education and we thank our white friends. This has been like this for a
100 years; it's over 100 years since my people went of Fort Sumners. In 1868 the
treaty between the government and the Navajo was agreed and it is 1969, just about
a year, 101 years ago when our great forefather, grandfather used to be at Fort Sumners
Things are going this way in the world, which we happened to know, but in the later
days there would be a lot of other things that would be known about our people and
now which we have on the. right road now there are a lot of things that we have not
get to yet. These way of our r~ligion, we don't know which to take e.ither our own
way or a Christian way or a peyote way. So, this is what it is today and this is
what I ittle I know about my people today. My people has learned a lot of things in
the way of Fort Sumners time which I think the white people have done good for us. In
the past centuries, so all the time when we gather up in our little village we always
get together and talk together. Now we are working together, holding hands, that is
the best way to do things. It is a best thing that we have learned in the way of life
so what little we know of ourself we are trying to tell you the right things with
our people. This is the way they came about. There are more to tell before that we
had a lot of other different kind of story how the Navajo people have been in the past.
centuries. Like the story of a fire, how it was invented, how it came to our people.
There is a long story about the fire and sa is the arrows which they used to use many
years ago. Today all these things have passed. We know hbw to make arrows and bows
but still we usually use mostly guns to kill deers or to kill other arrimal,"that's
the way it is today so we are just gradually going about what is best for us. So,
think this is what you want to learn about my people. My people has known the very
I ittle about themself cause stories has been from many years back we never tell each
other what that happen. Even ourself we forgot to set it up which was right to do,
but we never thought about ·it until now how our people came about in the earl iest days.
So, my friend I don't want to tell you anything that what has never happened. I'm trying to give you the right answer on this tape because it's worth telling. And you e,
14 white people has give us a very good answer a very good idea would lead us to a better way. So, what told you tonight and today most of these things are truth about my people. Maybe we wi II know about most of these things in the next 5 or 6 years be- cause there are Navajo peop Ie (.t:1ia:t has came and told us all these stories about their
" 'I life. Like say there are a lot of things to be told what they ate, what they done in their life when they were naked, without no clothes. They tell you a lot of things when they n~ef.)wore many clothes before, when they never wore any shoes, they tell what they used to'\~r and where it was found and what tribe used to know it in the earl iest days. Most of these Navajo people that live around Black Mountain most all of them didn't know what they done before but after the Fort Somners time"they have learned it a lot of things from the white people. They have learned it in the best way of butchering animals. They learned a lot of thipgs they know how to hoe gardens, they know how to build rocks, rock buildings. After they came back from Fort Sumners'7 some of these Navajo people has bui]aed rock houses but the only way they can do it is to help each other. The way of good living. So I think I have told you most of the things that I know about myself and my people. I told you about my life that I am a leader members today which I am trying to give good ideas to my people, tell them this is the way of better way of I ife cause I know mys~lt"'- and I am I iving a good life now. V-l So, my friends I don't know what else I could tell you and I am very thankful and glad to tell you what know about myself. Maybe some of the~e days I will hear my own voice, I will hear my own story on'p'(es:~~iof paper and I don't know what you are doing for the stories but then it's, I think it's good, in the way of how the white people are doing for us. There are a lot of other things to tell which on our community leaderships are having in the way of their stories that came out of this new program which they call ONEO. It came out from OEO from Washington, a.c. There are another good leadership members that are helping our people. I think it's a good way of doing that for our people today. So, we are not kicking about that, we are thankful what • ·' 15 they are doing for us. Maybe there will be some more good programs coming out some '., other tim \ ~'\ The Pres ident of the Un i ted States that we had wh i ch they ca II Johnson "--- was a very good man to.put up, out all these good things for us which we know more about lot of good things in the way of doing. They have built good homes for us, they have thought about us people, the Navajo generation which is good for my people.
So, I do think, Mr. Johnson the President, that we used to have in 1968 he done a very good thing for my people. So, I think I will tell you this much what I ittle I know.
I just trying to tell you the right way so I will quit here, this will be all, thank you. END 0 F TAPE