Skinwalkers, Revisited
In 2012, I wrote a short piece for Skeptical Briefs called Navajo Skinwalkers.
Since then, that little brief has taken on a life of its own. It's in college course packs. It's on EBSCO's research starters. It's in the show notes for podcasts. It gets copied every time Skinwalker Ranch trends.
That's why I wanted to revisit it. Not because the folklore has changed. Because the world has.
There is little documented information about the details of witchcraft among the Navajo - or Diné, as they call themselves. What is relatively well known is their term "Skinwalker," or yee naaldlooshii, which means "with it, he goes on all fours."
Navajo tribal beliefs include the concept of living in harmony with nature, which is anthropomorphized as "Mother Earth." The beliefs also involve two different types of beings: the "Earth People" and the "Holy People." Medicine men are thought to be the bridge between Earth People and the spirit world. Skinwalkers are really just another type of Navajo witch; or more specifically, they are considered to be practitioners of what is called the "witchery way."
I am revisiting it now because the story has been taken out of that context and turned into something else entirely. The question I used to get was about resources. Now, the question is about TikTok.
To be clear, I am not out searching the internet looking to debunk myths. I am simply trying to get people to think for themselves and become just a little more skeptical. But when I say skeptical, I don't mean cynical. I mean scientifically-skeptical.
The Skinwalker in the Anthropology Books
While there are many self-published books and websites that offer some insight into this world of Navajo witchcraft, much of the information is obscure and does not provide any sort of real account for how these stories and their details came into being. In Navajo cultural beliefs, witchcraft itself is regarded as a taboo subject because it deals with concepts and objects surrounding death. Therefore, Navajo people are strictly prohibited from even speaking of such things.
In a comprehensive attempt to categorize this, Clyde Kluckhohn, in his 1944 book Navajo Witchcraft, published by Beacon Press, states that witches are actually divided into four different groups: witchery, sorcery, wizardry, and frenzy (Kluckhohn 1944, 22). The distinguishing characteristics between these different variations are in the details. For example, one specific type of witch relies on the usage of objects to transmit curses, referred to as the "frenzy way." However, in most contemporary accounts, Skinwalkers often possess certain supernatural abilities that encompass multiple types of Navajo witch.
There is generally a common theme of the number four showing up in both the Navajo and Apache belief systems. Stories usually have spans of four days, tell of four beings, or contain four elements as part of the theme.
United States Army surgeon Washington Matthews is historically known for his ethnographic study of Native American cultures. In one of his early accounts, witchcraft gets first established in the Navajo emergence story "Creation of First Man and Woman," reported by Matthews in 1894. He wrote that the gods may have taught them the awful secrets of witch-craft. Witches always use masks, and after they returned, they would occasionally put on masks and pray for the good things they needed - abundant rain and abundant crops.
While it is frequently mentioned that the Skinwalker possesses the ability to assume the form of any animal, it is most often reported in the forms of a few key carnivorous animals: a coyote, a wolf, a fox, an owl, or a crow.
That is the academic record. It is careful. It is incomplete on purpose, because the culture protects it.
The Witch Purge and Why This Matters
There is one other account that rarely gets discussed that involves the origins of the Skinwalker legend: the Navajo witch purge in 1878.
As A. Lynn Allison wrote in the introduction of her article "The Navajo Witch Purge of 1878," which appeared in the Arizona State University literary magazine Paloverde:
"The words 'Navajo Witch Purge' might at first call to mind the similar phrase 'Salem Witch Hunt' and all the lurid imagery that goes with it. A bit of investigating, however, produces a cultural and historical picture of the Navajo and their tradition of witchcraft profoundly different from anything ever imagined by those early New England Puritans."
This reported incident is said to come from the days of the Long Walk of the Navajo, the deportation to Bosque Redondo (Fort Sumner) of the Navajo people by the U.S. Government. In an attempt to describe some of the conditions that Navajo people were being exposed to while at the Bosque Redondo in 1878, Raymond Locke states in The Book of the Navajo that "They were convinced that their gods - even the benevolent Changing Woman - had deserted them" (Locke 1976, 365).
Some people, like Ruth Underhill, think that it was these tragic events that left a void in Navajo societies and ultimately lead to the resurgence in accusations of witchcraft: "The indigenous cultural reality and the jealousy that the new rules caused, as well as unexpected sickness that killed both people and livestock, cumulated in an age-old Navajo response: accusations of witchcraft" (Underhill 1956, 160).
I bring this up because superstitious thinking isn't harmless and has real world consequences. When we stop questioning authority, we leave ourselves open for them to take advantage. Then, the people don't run the government, the government runs the people. This is how you get a witch purge.
The Commodified Skinwalker
When I was a guest on Squaring the Strange, Episode 121, I talked about how Native lore is an ever-present theme in skeptical topics; the varied nature of these legends, coupled with their existence mainly as oral tradition and reluctance to discuss taboo subjects, makes native culture an easily misinterpreted, commodified, and exploited landscape. From herbal remedies to horror films to Skinwalker Ranch (tm), we look at examples and see what we can learn.
That (tm) is intentional. The ranch in Uintah County, Utah is on Ute land. It is not Navajo. The name was given to it by writers who wanted to sell a story about a cursed ranch. Now it is a television franchise.
In a recent article for Skeptical Inquirer about Not Deer, fellow writer Autumn Sword reached out to me. The characterization of Not Deer as something trying to imitate a deer has led some to begin conflating Not Deer stories with creatures from Native American belief systems. I told her what I will tell you here:
"Skinwalkers have a specific meaning. Like Chupacabra, it often gets called anything shape-shifting. However, depending on the tribe, witches can only change into certain forms. I have never heard of an animal-human mix that Not Deer sightings have that resemble Skinwalkers. The real fear of Skinwalkers isn't their appearance; it is the dark magic they use. We are not even supposed to talk about it."
That is still my position. I do not believe they are related, but happens to be a similar concept of seeing something in the wild under strange circumstances.
On TikTok, a skinwalker is now anything with forward-facing eyes or legs that are jointed wrong. It is a folk cryptid built for video, not for teaching. Everybody has their story about it, but those stories are told purely for entertainment.
The problem with combating these types of things, is that they get emboldened when ridiculed. It's easy to condemn and come off condescending in the process. Have you ever been persuaded by being ridiculed?
People would rather be wrong on their own, than be ridiculed and proven wrong by someone else.
Progress, Not Victory
The point of an argument or debate should be progress, not victory.
I wrote at the start of this blog that this is what science, critical thinking, and skepticism have done for me. These tools are proven to be the best ways for vetting new information and attaining knowledge. They can even act as a self-defense system for your brain!
My focus went from studying the things we don't know, to the things we are pretty certain about. I started my journey thinking that science was all about math and facts. Cold, complex, and boring. Along the way, I found out that it was much more than that, it was "a way of thinking." Now, I see it as being humbling, awe-inspiring, and elegant.
Carl Sagan said, "Science is more than a body of knowledge. It is a way of thinking; a way of skeptically interrogating the universe. If we are not able to ask skeptical questions, to be skeptical of those in authority, then we're up for grabs."
If someone on the internet tells you they can summon a skinwalker with a song, ask a skeptical question. Who benefits? Who told them? What does the Diné community actually say?
You don't change people's minds, you give them the tools to decide on their own.
If I could leave a trail for others to follow like bread crumbs, that would be fulfilling. Whether it is through a story or shared experience, the end result is finding some common uniting factor and building upon it.
This is the difference that I would like to make in the world.
References:
Allison, A. Lynn. 2001. The Navajo witch purge of 1878. PaloVerde 9(1).
Docsity (n.d.). Navajo Witchcraft and the Legend of Skinwalkers - Study notes. Doc header lists: Native Skeptic / Noah Nez / Skeptical Briefs Volume 22.1, Spring 2012. https://www.docsity.com/en/docs/skinwalkers/8985933/
EBSCO (n.d.). Skinwalker (mythology) | Research Starters, Religion and Philosophy. Definition entry includes "yee naaldlooshii, which translates to 'with it, he goes on all fours.'" https://www.ebsco.com/research-starters/religion-and-philosophy/skinwalker-mythology
Kluckhohn, Clyde. 1944. Navajo Witchcraft. Boston: Beacon Press.
Locke, Raymond Friday. 1976. The Book of the Navajo. Mankind Publishing Co.
Matthews, Washington. 1897. Creation of First Man and First Woman.
Polidoro, M. (n.d.). La leggenda dei diabolici SKINWALKER. YouTube. Description references: "Skeptical Inquirer, article by Noah Nez on Skinwalkers:" https://www.youtube.com/watch?v=97JFuuj9uaE
Underhill, Ruth M. 1956. The Navajos. University of Oklahoma Press.
Noah Nez is a Native American skeptic living in Arizona; he is a member of the Phoenix Area Skeptics Society (PASS) and author of Native Skeptic, a blog that looks at critical thinking from a Native American perspective.




