• For Indigenous people, culture, family, kinship and connections to the land and spirituality are important.
• Traditionally Indigenous communities pass on cultural traditions from one generation to another. This includes rituals, performances, language and knowledge of scared site and cultural objects.
• Indigenous people living in urban areas may live less traditional lifestyles than those who live remotely, although values, cultural practices and obligations may still be followed. For example, the shared responsibility for relative’s children.
Land
• In Indigenous culture, the land is life.
• Indigenous people are spiritually connected to the lands as well as the flora, fauna and sea.
• Respect for the land is communicated through cultural
…show more content…
• According to The Dreaming spiritual ancestors created the land. These ancestors were in the form of animals, plants, humans and part humans.
• The Dreaming also determines the rules which all living beings should follow. This includes the ceremonial and ritualistic obligations owed to the land and people, as well as the intricate kinship system.
• The Dreaming encompasses every dimension of Indigenous life and therefore the process of sharing and learning it is a life long journey.
Totems
• Totems are symbols of specific flora or fauna or rocks that considered sacred.
• Traditionally Indigenous people are given a totem from either their mother or father. These totems are passed from generation to generation.
• Traditional totems would often be carved into stones and carried around as a constant connection to ancestors as well as the land and the tribe.
• Totems are a cultural practice that have existed since the Dreaming. They can be seen in paintings, carvings and on traditional tools and
…show more content…
‘Avoidance’ behaviour
• The respect of cultural beliefs and customs restrict some interactions between Indigenous people, such as the use of certain language and being in the presence of certain people or groups.
• There are also restrictions regarding discussion of business that is considered specific to gender. This is usually known as ‘women’s business’ or ‘men’s business.’
• Avoidance issues may arise in clinical settings with discussion of urinary and reproductive issues.
• Also within Indigenous communities some members of the family are restricted from addressing one and other or may refer to each other by a different name.
• In certain situation, Indigenous people are not permitted to discuss cultural or ceremonial protocol to non-Indigenous people or others that are not from the same clan or tribal group. This may create silence or absence.
• It is important for non-Indigenous people to be aware and respectful of silences, unexplained absences or last minute changes to situations.
Torres Strait
The Native American’s way of living was different from the Europeans. They believed that man is ruled by respect and reverence for nature and that nature is an ancestor or relative. The Native American’s strongly belie...
... nature of the Native American societies—many Native American communities are not open to outsiders.
The Hopi have a highly developed belief system which contains many gods and spirits. Ceremonies, rituals, dances, songs, and prayers are celebrated in year-round. The Hopi believed they were led to the arid southwestern region of America by their creator, because he knew they had the power to evoke rain with power and prayer. Consequently, the Hopi are connected to their land, its agricultural cycles and the constant quest for rainfall, in a religious way. The religious center of the community is the kiva, which is an underground room with a ladder protruding above the roof. The kiva is very important for several reasons. From the kiva, a connection is made with the center of the earth. Also, the kiva is symbolic for the emergence to this world. The room would represent the underworld and the ladder would represent the way to the upper world. In fact, a room is kept in the house to store ceremonial objects. A sacred ear of corn protects the room and symbolizes the ancestry of the family members. Kachinas are also a focal point of the religion. For a Hopi, they signify spirits of ancestors, dieties of the natural world, or intermediaries between man and gods. The Hopi believe that they are the earth's caretakers, and with the successful performance of their ceremonial cycle, the world will remain in balance, the gods will be happy and rain will come. Because they think of their crops as gifts, the Hopi Indians live in harmony with the environment.
Aboriginal spirituality originally derives from the stories of the dreaming. The dreaming is the knowledge and a sense of belonging that the Aboriginals had of the beginning of life and the relationship to the land and sea (Australian Museum, 2011). The dreaming stories are passed on from one generation to the next orally. These stories teach the following generations how to behave towards the land and other people. The dreaming stories give them a sense of duty to protect the land and appreciate it because the dreamtime stories indicate that the spirits have not died but are still alive in different forms as animals or humans, therefore the ancestor’s power is still felt through the landforms (Clark, 1963), (Australian Governement, 2008)
..., which is separate from daily life. Navajo religion has been described as 'life itself, the land, and well-being.' All living things - people, plants, animals, mountains, and the Earth itself - are relatives. Each being is infused with its own spirit, or 'inner form', which gives it life and purpose within an orderly and interconnected universe. The inter-relatedness of all creation is recognized through daily prayer offerings and an elaborate system of ceremonies. The purpose of Navajo life is to maintain balance between the individual and the universe and to live in harmony with nature and the Creator. In order to achieve this goal, Navajos must perform their religious practices on the specific, time-honored areas, which they live.
Community, rituals, magical beliefs and practices are very important things to Native American people. Native American people live by these rituals and beliefs, they live around their community; their community isn’t just that, but their family as well. Parents don’t just raise their children but the whole community has a hand in raising all of the children. Family is a very important part of Native American people’s lives, they keep traditions going with their families, parents raise their children the same way that they were raised by their parents.
All things in nature; humans, plants, and animals were believed to be a spiritual being. Totemism, the belief that humans all humans have a spiritual connection with spirit beings (often in the form of an animal) was central to the Native American tribe’s spirituality. Health and wellbeing are closely linked to spirituality, requiring a spiritual and harmonious relationship with the environment.
These Indigenous people realized that the only way to heal the poverty, dysfunction, addiction, and violence that has plagued them since the ‘assimilation’ efforts was to turn back to their traditional spiritual practices and teach them to the young people (Robbins). Often, the return to Native traditions has meant taking on environmental concerns, opposing development activities, and becoming politically active to protect the nature that is so closely tied to indigenous spiritual practices. This is what makes indigenous spirituality different and hard to define and protect, it is closely tied to the land and environment, which is very different from religion (Fisher). The United Nations defines the situation perfectly in “The State of the World’s Indigenous People: Chapter 2”: “…spirituality defines the relationships of indigenous peoples with their environment as custodians of the land; it helps construct social relationships, gives meaning, purpose and hope to life.” (Kipuri,
2) There are many rituals carried out by the Indigenous people but in particular there is one called
Samovar, Larry A., Richard E. Porter, and Edwin R. McDaniel. Communication between Cultures. 7th ed. Australia: Wadsworth/Cengage Learning, 2010. Print.
Indigenous people have identified themselves with country; they believe that they and the land are “one”, and that it is lived in and lived with. Indigenous people personify country as if it were a person, as something that connects itself to the land, people and earth, being able to give and receive life (Bird Rose, D. 1996). Country is sacred and interconnected within the indigenous community,
The rituals and traditions of the Indians evince their beliefs in spirits and afterlife. Indians believed that there would be a better life for them after they die, because many of them did not see a way out, but people were still fighting for their lives.
Australia’s Indigenous people are thought to have reached the continent between 60 000 and 80 000 years ago. Over the thousands of years since then, a complex customary legal system have developed, strongly linked to the notion of kinship and based on oral tradition. The indigenous people were not seen as have a political culture or system for law. They were denied the access to basic human right e.g., the right to land ownership. Their cultural values of indigenous people became lost. They lost their traditional lifestyle and became disconnected socially. This means that they were unable to pass down their heritage and also were disconnected from the new occupants of the land.
Indigenous Knowledge (IK) can be broadly defined as the knowledge and skills that an indigenous (local) community accumulates over generations of living in a particular environment. IK is unique to given cultures, localities and societies and is acquired through daily experience. It is embedded in community practices, institutions, relationships and rituals. Because IK is based on, and is deeply embedded in local experience and historic reality, it is therefore unique to that specific culture; it also plays an important role in defining the identity of the community. Similarly, since IK has developed over the centuries of experimentation on how to adapt to local conditions. That is Indigenous ways of knowing informs their ways of being. Accordingly IK is integrated and driven from multiple sources; traditional teachings, empirical observations and revelations handed down generations. Under IK, language, gestures and cultural codes are in harmony. Similarly, language, symbols and family structure are interrelated. For example, First Nation had a
Pull out of Chapter 2 other defining characteristics of native religions and, based on Internet research, show how contemporary indigenous spiritual paths are related to these