witchcraft would wind up committing murders in Oklahoma.”
“Again, I have no good explanation to give you. Such an individual would be very…twisted, by the standards of any human culture. Navajos—Athabascans—still take witchcraft with the utmost seriousness. It’s the blackest evil to them. People accused of witchcraft still have a tendency to turn up dead.
“The Navajo wolf, or skinwalker, is basically the worst kind of witch. You can only gain that kind of power through extensive contact with the dead—something most of the Southwest Indians are very leery of, and which the Athabascans in particular dread. Also, the shape-changing power can only be won through committing one or more ritual murders.”
“Wow,” Annja said.
“That’s not a life-way I’m terribly conversant with. Modern Navajos don’t like to talk about it for two reasons. The acculturated ones dislike associating their people with what seems to them a potentially pernicious superstition. The traditionalists dislike talking about religious beliefs to outsiders because to talk about witches invites their attentions, which traditional Navajos believe can be literally deadly.”
Watson shook her head. “Really, I’d say even a lot of the most modern Navajos feel at least a certain thrill of dread about skinwalkers. Just as atheists raised amid Christian society sometimes harbor secret fears of hell.”
“I’m familiar with that phenomenon,” Annja said.
“Now, there is someone who might be able to expand on what little I can tell you about the Navajo wolf phenomenon. I can put you in touch with Dr. Yves Michel of the World Health Organization. He’s spent the past couple of years among the native peoples of Arizona and New Mexico, studying Southwest Indian health issues on behalf of the U.N. Particularly mental health issues—he’s a psychiatrist as well as holding a doctorate in cultural anthropology. A very erudite man. Although I have to caution you—he can be difficult.”
“Thanks for the warning.”
“He does, however, like to talk about his areas of interest. In particular, he’s made an intensive study of the skinwalker belief complex. While he has yet to publish any papers, he’s passed drafts around to many friends and colleagues that I understand have created quite a stir.”
“Wait—I think I’ve heard of him.”
In fact, Annja was pretty sure she’d seen his work on skinwalkers discussed on alt.archaeology, a Web site she frequently visited that was devoted to discussions of fringe archaeology. While she considered herself a stout skeptic, she also felt she owed it to her discipline to maintain an open mind; hence, her continuing attention to the outer limits of archaeological research. It was entirely possible that among the piles of printouts stacked on the sofa or coffee table of her Brooklyn loft apartment was actually a copy of Dr. Michel’s draft paper. She spent so little time there these days she couldn’t keep track of everything.
Dr. Watson took out one of her own business cards and wrote Dr. Michel’s phone number and e-mail address on the back of it. As she did so Sallie came racing back with Eowyn loping behind her. The girl plopped herself on the cold cement bench near her mother. The Lab lay down beside her, panting and grinning.
Annja found herself studying the girl. Sallie noticed and, like any bright child instinctively mistrusting adult scrutiny, said, “What? Do I have a booger?”
“Sallie!” her mother said sharply. She passed the card to Annja. “Sorry.”
“No, I’m sorry. It’s rude to stare. You just look familiar somehow.”
“Wait till I’m famous,” Sallie said. “I’m going to be a superheroine.”
Watson sighed exaggeratedly. “We Plains people tend to have active imaginations. A cultural thing, I think.”
She reached out to tousle the girl’s hair. Sallie endured it a moment, then leaped up and went dashing off once more with Eowyn in happy
“Again, I have no good explanation to give you. Such an individual would be very…twisted, by the standards of any human culture. Navajos—Athabascans—still take witchcraft with the utmost seriousness. It’s the blackest evil to them. People accused of witchcraft still have a tendency to turn up dead.
“The Navajo wolf, or skinwalker, is basically the worst kind of witch. You can only gain that kind of power through extensive contact with the dead—something most of the Southwest Indians are very leery of, and which the Athabascans in particular dread. Also, the shape-changing power can only be won through committing one or more ritual murders.”
“Wow,” Annja said.
“That’s not a life-way I’m terribly conversant with. Modern Navajos don’t like to talk about it for two reasons. The acculturated ones dislike associating their people with what seems to them a potentially pernicious superstition. The traditionalists dislike talking about religious beliefs to outsiders because to talk about witches invites their attentions, which traditional Navajos believe can be literally deadly.”
Watson shook her head. “Really, I’d say even a lot of the most modern Navajos feel at least a certain thrill of dread about skinwalkers. Just as atheists raised amid Christian society sometimes harbor secret fears of hell.”
“I’m familiar with that phenomenon,” Annja said.
“Now, there is someone who might be able to expand on what little I can tell you about the Navajo wolf phenomenon. I can put you in touch with Dr. Yves Michel of the World Health Organization. He’s spent the past couple of years among the native peoples of Arizona and New Mexico, studying Southwest Indian health issues on behalf of the U.N. Particularly mental health issues—he’s a psychiatrist as well as holding a doctorate in cultural anthropology. A very erudite man. Although I have to caution you—he can be difficult.”
“Thanks for the warning.”
“He does, however, like to talk about his areas of interest. In particular, he’s made an intensive study of the skinwalker belief complex. While he has yet to publish any papers, he’s passed drafts around to many friends and colleagues that I understand have created quite a stir.”
“Wait—I think I’ve heard of him.”
In fact, Annja was pretty sure she’d seen his work on skinwalkers discussed on alt.archaeology, a Web site she frequently visited that was devoted to discussions of fringe archaeology. While she considered herself a stout skeptic, she also felt she owed it to her discipline to maintain an open mind; hence, her continuing attention to the outer limits of archaeological research. It was entirely possible that among the piles of printouts stacked on the sofa or coffee table of her Brooklyn loft apartment was actually a copy of Dr. Michel’s draft paper. She spent so little time there these days she couldn’t keep track of everything.
Dr. Watson took out one of her own business cards and wrote Dr. Michel’s phone number and e-mail address on the back of it. As she did so Sallie came racing back with Eowyn loping behind her. The girl plopped herself on the cold cement bench near her mother. The Lab lay down beside her, panting and grinning.
Annja found herself studying the girl. Sallie noticed and, like any bright child instinctively mistrusting adult scrutiny, said, “What? Do I have a booger?”
“Sallie!” her mother said sharply. She passed the card to Annja. “Sorry.”
“No, I’m sorry. It’s rude to stare. You just look familiar somehow.”
“Wait till I’m famous,” Sallie said. “I’m going to be a superheroine.”
Watson sighed exaggeratedly. “We Plains people tend to have active imaginations. A cultural thing, I think.”
She reached out to tousle the girl’s hair. Sallie endured it a moment, then leaped up and went dashing off once more with Eowyn in happy
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