compartment. He would talk to Tomas Charley and see what he could learn.
Talking to Tomas Charley meant finding him. Becenti had remembered only that he lived somewhere beyond the eastern limits of the Checkerboard – somewhere near Mount Taylor. Chee made telephone calls. Shortly before noon he learned that Charley was employed by Kerrmac Nuclear Fuels. A quick call to the Kerrmac personnel office at Grants revealed that Charley was the driver of an ore loader, that he had the day off, that he had no telephone, the rural route address from the Grants’ post office matched the one the hospital had provided – a mailbox on the road between Grants and San Mateo village.
It was probably no more than thirty miles from Crownpoint as the raven flew, but for something with wheels it was around ninety. Chee told Officer Benny Yazzie, who was holding down the office, that he wouldn’t be back until evening.
While he drove, Chee worked at memorizing the Night Chant. He switched on the tape recorder and ran the cassette forward to the place where the singer awakens the spirit of Talking God in the sacred mask. On Interstate 40, he drove in the slow lane, listening carefully. Truckers, wise to the ways of this stretch of highway, roared past him, safe in the knowledge that tribal police had no jurisdiction here. Passenger cars slowed to the legal fifty-five, eyeing him nervously. Chee ignored them all. He concentrated on the voice of his uncle, strong and sure, singing the words that Changing Woman had taught at the very creation of his people.
The recorder was on the seat beside him. Chee silenced Hosteen Nakai’s voice with a touch of the off button, concentrated a moment, then repeated the five statements, trying to reproduce cadence and notes as well as meaning. By the time he reached the Grants interchange, he was confident he had the entire sequence of mask songs fixed in his mind.
Even among a people who placed high value on memory and who honed it in their children almost from birth, Chee’s talent was unusually strong. It had caused his family to think of him from a very early age as one who might become a singer. The Slow Talking Dinee had produced more famous singers than any of the other more than sixty Navajo clans. And the family of his mother had produced far more than its share. His uncle, the brother of his mother, was among the most prominent of these. He was Hosteen Frank Sam Nakai, who performed the Night Chant and the Enemy Way and key parts of several other curing ceremonials, and who sometimes taught ceremonialism at the Navajo Community College at Rough Rock. It was Hosteen Nakai who had chosen Jimmy Chee’s “war name,” which was Long Thinker. Thus his uncle was one of the very few who knew his real and secret identity. His uncle had named him, but when he had asked his uncle to teach him to be a singer, his uncle had at first refused.
“There is a first step which must be taken,” Hosteen Nakai had said. “Nothing important can happen before that.” As a first step, Jimmy Chee must study the white man and the way of the white man. When he came to understand this white man’s world which surrounded the People, he must make a decision. Would he follow the white man’s way or would he be a Navajo?
His uncle had driven his truck into Gallup and parked it on Railroad Avenue, where they could see the bars and watch the Navajos and the Zunis going in and out of them. Jimmy Chee remembered it very well. He remembered the woman who came out of the Turquoise Tavern and the man in the black reservation hat who followed her. They had walked unsteadily, both drunk. The woman had lost her balance and sat heavily on the dirty sidewalk, and the man had bent to help her. His hat had fallen and rolled into the gutter. Hosteen Nakai’s fierce eyes had watched all this.
“They cannot decide,” he said. “The way Changing Woman taught us is too hard for them, and they have lost its beauty. But they do not know the white man’s way. You have to decide. It is easy, now, to be a white man. You have gone to school and there are scholarships to go more, and jobs if you learn what the white man puts his value in.”
Jimmy Chee had said that he had already decided. He wanted to walk in beauty as a Navajo.
“You can’t decide until you understand the white man. They have much that we don’t have. To be a Navajo is to have no money,” Hosteen Nakai had said. “When you are older we will talk again. If you still wish it, I will begin teaching you something. But you must study the white man’s way.”
Chee had studied. After Shiprock High School, he had enrolled at the University of New Mexico. He’d studied anthropology, sociology, and American literature in class. Every waking moment he studied the way white men behaved. All four subjects fascinated him. When he came home during semester breaks to his mother’s place in the Chuska Mountains, Hosteen Nakai taught him the wisdom of the Dinee. Finally his uncle began teaching him the ritual songs that brought the People back from their sicknesses to walk in beauty. And Chee’s memory always served him well.
On the road that leads from Grants into the back side of Ambrosia Lakes uranium fields, Chee returned the recorder to its case and concentrated on finding the home of Tomas Charley. He found it some thirty feet west of the narrow asphalt pavement. It was a two-room adobe to which someone had connected a wooden frame lean-to with a roof of red composition shingles. A 1962 Chevrolet Impala squatted on cinderblock supports in the front yard, all four of its wheels missing. Chee pulled his patrol car to a stop beside it and sat waiting. If someone was home, willing to receive a visitor, he would appear at the door. If he didn’t after a polite interval of waiting, Chee would knock.
The front door opened and Chee could see someone looking at him through the screen. A child. Chee waited. No one else appeared. Chee climbed out of the carryall.
“
“Hello,” the child said. It was a boy, about ten or twelve.
“I’m looking for Tomas Charley,” Chee said.
“He went to get my mother,” the boy said.
“Where’s that?”
“They won’t be there,” the boy said. “She’s a weaver. My uncle was taking her to the rug auction.”
“At Crownpoint?” Chee asked.
“Yeah,” the boy said. “She’s going to sell a bunch of rugs.”
Chee laughed. “I’m not very lucky today,” he said. “That’s where I came from and now I’ll have to drive right back.”
“You going to see my uncle there?”
“If I can find him,” Chee said. “What’s he driving?”
“A 1975 Ford pickup,” the boy said. “An F-150. Blue. If you see him, tell him maybe somebody wants to buy our old Chevy. Tell him a man came by right after he left, looking for him,” the boy said.
“Sure,” Chee said. “Anything else?”
“Maybe the man will see him there at the rug auction,” the boy said. “He’s a blond guy, wearing a yellow jacket. He was going to look for him there.”
“Okay,” Chee said. He looked at the car with more interest now. The exposed brake drums were brown with rust and the upholstery in the back seat hung down in dusty festoons Tomas Charley’s nephew was overly optimistic. No one was going to drive all the way to Crownpoint to arrange to buy that junker.
12
IT WAS AFTER SUNDOWN when Chee drove past the Tribal Police office. It was dark. On the other side of the village, perhaps two hundred assorted vehicles were parked at the Crownpoint elementary school, suggesting a good turnout for the November rug auction. Chee found a blue Ford 150 pickup. Parked next to it was a green- and-white Plymouth, like the one Charley’s nephew had said the would-be car buyer was driving. Chee checked it
