Tádiin (30-40)

Tádiin is the Navajo word for the number 30. (Not to be confused with tádídíín/tadidiin, which is cornpollen.)

When you get to 30, you’ll start using dóó ba’aan to construct your numbers. Dóó ba’aan used with numbers means “and then” as in 30 and then 4 (34). We touched a little on this in our post for counting béeso (money).

  • 30 – tádiin
  • 31 – tádiin dóó ba’aan t’ááłá’í
  • 32 – tádiin dóó ba’aan naaki
  • 33 – tádiin dóó ba’aan táá’
  • 34 – tádiin dóó ba’aan dį́į́’
  • 35 – tádiin dóó ba’aan ashdla’
  • 36 – tádiin dóó ba’aan hastą́ą́
  • 37 – tádiin dóó ba’aan tsosts’id
  • 38 – tádiin dóó ba’aan tseebíí
  • 39 – tádiin dóó ba’aan náhástéí
  • 40 – dízdiin

You’ll notice that you don’t have to say dóó ba’aan on the multiples of ten; you don’t need to say 40 and then zero. This is the way you construct numbers all the way to 99. You can use multiples of 10 to continue this (from this post), and you can see the numbers 1-29 by going to navajowotd.com/tagged/numbers.


The Navajo word tł’ízí refers to a goat in English.

In addition to sheep, some Navajo people keep goats. Goats are more inquisitive and daring than sheep, and also sometimes more aggressive.

They have mustaches.

There is a Navajo clan that is called Tł’ízí łání (like Kinłání), which means “Many Goats”. ‘Manygoats’ is a surname you’ll come across when meeting Navajo people.


Few people have the honor of being called Lók’eeshchąą’í, which includes this author.

When a family grows and the children are numerable, there is a distinct term for the youngest child. While all newborns can be called awéé’ – the Navajo word for the baby – only one gets to keep that title in the form of lók’eeshchąą’í. The last to be born is the youngest, or “the baby” of the family.

It’s nearly always a way of teasing the youngest, even when they are in their elderly years, simply because they tend to be spoiled by their parents and grandparents. Elder siblings tend to become envious of those of us who are youngest.

It’s easy, when you’re the youngest, to be discouraged by constantly being referred to as “the baby” of the family. But, it’s endearing at the same time.

There is also the word nák’eeshchąą’í which is a sort of play on words. The simple shift turns the word into something like “the one who has crumbs on his eyes/nose”.


Here’s something you’re likely to use everyday: a blanket.

These can be the more common blankets that you may buy in a store, like a comforter or quilt (but they also have the word golchóón to describe thicker blankets).

The more traditional type of blanket, usually woven, is called diyogí (or diyógí).

Some people have sheepskin bedding, and these are called yaateeł.

Blankets and rugs were commonly cleaned in the winter months by burying them in snow, where they would sit for a time and then later dried.

You might also hear beeldládí in place of beeldléí.

Kin Ya’áanii

In Navajo tradition, it is accepted that the clan system began with four primary clans. One of these clans is Tódích’íí’nii (Bitter water), which we briefly discussed in an earlier post.

Kin Ya’áanii is another of these clans. Notice Kin (from Kinłání), meaning ‘house’. The latter part of the clan is something like “that which goes upward into the sky.” The clan is translated commonly as “Towering House.”

The creation stories say that these clans were created by Changing Woman herself. Changing Woman is a central entity in many creation stories. In adulthood, she could be found in the West with the Sun, tending to the western light. After some time, she and her people (spirits and animals from the many worlds) were lonely in the far away west.

Those who were with Changing Woman persuaded her to let them return to the homeland, where there was many that also missed those who had left. It was at this point that Changing Woman rubbed places on her body, and using this essence she crafted the ancestors of the four groups from mud. To these she gave each a clan, and she gave them an animal protector.

The long journey the whole group made to the homeland, and perils they faced, are retold in songs and chants. They say that these four clans protected the boundaries of the Diné homeland for those that Changing Woman left. Over time, these clans would mix with the understanding that they should never produce offspring from a pair within the same clan.

Today, there are dozens of clans. And as numerous as these clans have become, there are complications, such as interracial marriage (keeping the clanship system intact) and interclan marriage (some clan families are too big).

Kin Ya’áanii is also sometimes pronounced Kiya’áanii.