All Chester Nez wanted to do was follow the Navajo way and “walk in beauty.” But, fate had other plans and those include his leaving his homeland, becoming a Marine and fighting in the most difficult island battles of World War II.
"When I arrive home after this war, I promised myself, my father will be happy to learn how the Navajo language helped the troops. My family will be proud of my part in developing the top secret code. I just had to make it through, so I could see Chichiltah again."
This book is the result of many interviews/discussions between Chester Nez and Judith Schiess Avila. As Avila describes it: "Chester, eighty-six years old when I met him, now ninety, is the only living “original” code talker. These were the twenty-nine men who first devised the famous Navajo code and took it into battle against the Japanese."
The narrative begins off Guadalcanal Island as Nez and the other Marines prepare to land under extreme fire from the Japanese ground and air forces.
"A chaplain addressed us, reciting a blessing. I held the small buckskin medicine bag my father had sent and said my own silent prayer. Give me courage. Let me make my country proud. Please protect me. Let me live to walk in beauty. Around me the other Navajos seemed to be doing the same, each hoping to “walk in beauty” again in their native homes in Arizona and New Mexico."
But the scene quickly shifts back to the childhood of Chester Nez and we get some very helpful chapters on Navajo culture, beliefs, history and daily life. Having read the novels of Tony Hillerman, I felt that Nez’s narrative helped to flesh out much of what I had already understood.
"I felt good. Lighter. A sweat bath was not to be taken heedlessly, and I had prepared carefully, examining my life both at school and at home. I knew I’d entered into the sweat hut with the proper attitude. So I felt sure that the ceremony had provided me with what I sought—protection, strength against bad influences, and a cleansing of the soul."
Given their experiences it is amazing how 29 Navajos thrown together could quickly find the key to working together. "There was no dissension among us in that locked room. We focused. We worked as one. This was a talent long employed in Navajo culture—many working together to herd the sheep, plant the corn, bring in a harvest. When we were children, distant relatives visited for weeks at a time, strengthening the bond of family. Neighbors cared for one another’s livestock when someone was sick or had to travel, knowing their friend would someday do the same for them. The ability to live in unity, learned on the reservation and the Checkerboard, proved invaluable to our current assignment."
Their abilities were recognized early by their Marine Commandant: "Yours has been one of the outstanding platoons in the history of this Recruit Depot and a letter has gone to Washington telling of your excellence. You obey orders like seasoned and disciplined soldiers. You have maintained rugged health. You have been anxiouus [sic] to learn your new duties, and you have learned quickly. As a group you have made one of the highest scores on the Rifle Range. The Marine Corps is proud to have you in its ranks, and I am proud to have been the Commanding Officer of the Base while you were here. You are now to be transferred to a combat organization where you will receive further training. When the time comes that you go to battle with the enemy, I know that you will fight like true Navajos, Americans and Marines."
It took many years for the military to allow the American people access to what was Navajo code talking (see the book’s appendix).
"When we saw the letter C we had to think moasi. In battle, there would be no time to think: C, cat. That’s moasi. It had to be automatic, without a conscious thought process. We were to be living code machines."
And then we return to the battlefront at Guadalcanal: "Part of what was so hard on Guadalcanal was thinking that no one back home even knew what we Marines were doing. Or where we were fighting. And men were dying there. Thousands of men. We were all so tired and wrung out that we couldn’t think straight and could barely speak—except when we had no choice, sending the code."
This is a description of war that spares no sensibilities. "Still, our smell couldn’t begin to compete with the stench of dead bodies. In the heat, bodies began to decompose within a couple of hours, and despite liberal sprayings of DDT, the flies and maggots had a field day. Of course, the flies and maggots didn’t limit themselves to dead bodies. They’d attack the dead skin around a wound, too."
This is a remarkable book spanning decades with depth and insights that should interest anyone who has wondered about the relationship between Native Americans and the United States of America.
"The livestock reduction challenged this sense of community by pitting Navajo against Navajo. Those who kept livestock resented the Navajo exterminators who worked for the Bureau of Indian Affairs. Neighbors put up fences to enclose their pastures, saving them for the sheep that they had left. The year-round migration from one community grazing area to another that had always been the norm as I grew up became impossible. As a result, ties between neighbors weakened. The toll in self-respect was also huge. Families, unable to protect their own livestock, felt powerless. And nothing could have done more to erode the local work ethic. What was the point of working hard to build up wealth, a sizable herd, when the government just stepped in and destroyed it?"
It took the USA’s government many decades to actually provide any of the code talkers with a “Medal of Freedom,” something that finally spotlighted their sacrifice.
"In Window Rock, Arizona, however, the Navajo Tribal Council foresaw our country’s involvement. Rather than waiting for the American government to jump into the fray, in late spring of 1940 they passed a unanimous resolution: Whereas, the Navajo Tribal Council and the 50,000 people we represent, cannot fail to recognize the crisis now facing the world in the threat of foreign invasion and the destruction of the great liberties and benefits which we enjoy on the reservation, and Whereas, there exists no purer concentration of Americanism than among the First Americans, and Whereas, it has become common practice to attempt national destruction through the sowing of seeds of treachery among minority groups such as ours, and Whereas, we hereby serve notice that any un-American movement among our people will be resented and dealt with severely, and Now, Therefore, we resolve that the Navajo Indians stand ready as they did in 1918, to aid and defend our Government and its institutions against all subversive and armed conflict and pledge our loyalty to the system which recognizes minority rights and a way of life that has placed us among the great people of our race."