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Native american religion and spirituality
Essay on native american religion and religious beliefs
Native american religious topic
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Christian morales advocate equality within man. The intention is to treat human beings as you would yourself; a hierarchy does not dictate your social class. However, this was not the case during the 1830’s, where Christian white men barbarically mistreated Native Americans. In William Apess’ essay “An Indian 's Looking-Glass For The White Men” he contradicts the Christian faith. Apess was a profound Methodist minister, author, and religious leader who lived in Massachusetts. Using his vast expertise on religion with pious homilies, Apess intricately highlights the injustice towards Native Americans in his sermon. Furthermore, Apess is propitious for Native Americans; he argues in favor for them and feels compassionate towards their struggles. Apess questions “Now I will ask, if the Indians are not called the most ingenious people amongst us? And are they not said to be men of talents?” (667). Apess insists that Native Americans are actually clever people, with innovation, and a developed cognitive. However, Apess points out the hypocrisy in the Christian faith, contradicting Christian beliefs that the white men supposedly “upheld.” Using coherent arguments, Apess provides a great perspective of a Native American …show more content…
He creates irony within their practice by speculating that Jesus Christ was of a darker complexion. He argues men cannot label themselves Christian, and continue to dehumanize Native Americans; which ultimately contradicts Christian ethics. This sermon engages the reader to sympathize for Native Americans and acts as sort of a “message” to the white men. It points out the hypocrisy in the Christian faith during the 1830’s. Apess successfully supports his claims by adding references to the bible and his vast knowledge in religion. In conclusion, Apess makes coherent arguments that showcase the hypocrisy in Christianity between the white
This paper elaborates on the diverse contributions peoples of African descent have made to the pluralistic religious landscape of America and replicates various passages from our textbook. It focuses on the personal narratives of non-religious to religious leaders—exemplifying their influence on the African American religious movement during slavery and the reconstruction of America. Each section represents different historical periods, regional variations, and non-Christian expressions of African-American religion.
Eric Williams starts his essay by telling us about the use of Indians as slaves. He mentions that it was attempted to only enslave those Indians that didn't give up their heritage for Christianity. This brings me back to Winthrop Jordan's essay in which we recall the Christians encountering heathenism in Africa which certainly applies here:
Greed is a large part of the American culture whether we realize it as a society or not. Many countries around the world view the United States as a selfish country that does what it wants on a global scale, and does not share or allocate its predominate wealth. I am very thankful and proud to be a citizen of this country. Even though I would risk my life to protect our country and its freedom, there are aspects about our civilization that I wish could be different. Black Elk, “a holy man and a warrior of the Lakota Nation Indians,” was a member of the Oglala Sioux tribe during the most horrific period for Native Americans in the Western part of the United States. In excerpts from the novel of his life story Black Elk Speaks, he is able to relate the differences in the ways of life from his people and the white settlers. Although he lived in the late 1800s, he is able to make reference to issues that are relevant to us today. His observations display issues such as human bonds, ethics, economics, and politics. He describes how the excessive acquisitiveness of one society led to the cultural displacement of another.
Talking Back to Civilization , edited by Frederick E. Hoxie, is a compilation of excerpts from speeches, articles, and texts written by various American Indian authors and scholars from the 1890s to the 1920s. As a whole, the pieces provide a rough testimony of the American Indian during a period when conflict over land and resources, cultural stereotypes, and national policies caused tensions between Native American Indians and Euro-American reformers. This paper will attempt to sum up the plight of the American Indian during this period in American history.
Smith, we see two big errors in his tactics in dealing with the people of the African tribe. First, Mr. Smith was insensitive to the native’s belief system. In response to hearing stories of the souls of demonic babies coming back in the form of other babies, Mr. Smith said, “those who believed such stories were unworthy of the Lord’s Table” (page 185). While child sacrifice is wrong, he made a critical error in thinking that unsaved people would act like those who knew the Lord. Of course a tribe of natives would hold to their practices without knowing Jesus. They have no reason not to continue this practice! If the only thing that a people group has ever known is suddenly put into question, of course they would not be in favor of a change. When people are shown Jesus and accept Him, then true revival of the heart will happen. We have to understand that the main issue here is the issue of the heart, not the issue of outward sin. The main issue needs to be addressed, then the secondary issue will follow suit. Once the natives accepted Christ, then they can address the issue of child sacrifice. Second, Mr. Smith was far too forceful on the natives regarding Christianity. The natives wished to live in peace, but Mr. Smith replied, “Tell them to go away from here. This is the house of God and I will not live to see it desecrated.” Mr. Smith exhibited a superior philosophy, which is never welcome in true
church ignores the issue of race when examining one's spiritual purity. Rather, It is the
The African Methodist Episcopal Church also known as the AME Church, represents a long history of people going from struggles to success, from embarrassment to pride, from slaves to free. It is my intention to prove that the name African Methodist Episcopal represents equality and freedom to worship God, no matter what color skin a person was blessed to be born with. The thesis is this: While both Whites and Africans believed in the worship of God, whites believed in the oppression of the Africans’ freedom to serve God in their own way, blacks defended their own right to worship by the development of their own church. According to Andrew White, a well- known author for the AME denomination, “The word African means that our church was organized by people of African descent Heritage, The word “Methodist” means that our church is a member of the family of Methodist Churches, The word “Episcopal refers to the form of government under which our church operates.”
These approaches by European Americans were thought to be more socially acceptable means to acquiring more land and expansion of their new world. The missionaries were successful at baptizing hundreds of Native Americans. They used the bible, sermons and Christian beliefs in God to influence tribal members to give up their cultural beliefs. The bible was translated into their native language in order to provide instruction and commitment to the word of God. In this culture, the way to a better life and forgiveness for savage acts, would be offered to all who believe in one God and become Christians. Heaven was introduced to the American Indians as well as a new belief in Hell, as an alternative demise. In all, many Christians came about from the missionaries’ efforts. Catherine Tegahkouita was one of the most celebrated Mohawk convert. There would be no other as devoted to God as she was during this crusade. “Nothing could be more beautiful, but with that beauty which inspires the love of virtue. The people were never weary gazing on her, and each left with his heart full of the desire to become a saint”.5 As more and more time went on, villages grew in Christian numbers. Still the missionaries continued to venture on to new unexplored lands to bring God’s word to them. Their objective, to save them from their barbaric
In the 20th century the social psychologist Charles H. Cooley developed this idea of a looking glass. Basically, this idea of a looking-glass is that people derive value from what others think instead of what you think about yourself. The three fundamental points of this idea are: how one’s image appears to others, how one imagines the judgment of appearances, and how one develops the “self” through the other’s judgments. Mai-Anh Tran’s decision to undergo cosmetic surgery may have been her own decision, but it was guided by how others viewed her.
In this way the religion practiced by the Native Americans was taken as contradictions to Christianity. The natives were informed that Christianity was designed to be an eternal rule of significance and a means from which they could use to return to God from their religions that had deviated (Eliot par. 3). Through sermons given by Whitfield, the minds of the natives were engaged in religion and making religion the subject of most of their discussions. They embraced all the opportunities to hear what was been taught on Christianity. The Christian revivals were attended by the young and old alike (Edwards par.
All men are created equal (Declaration of Independence). Yet, the Native Americans continue their fight for decades since colonization. There is a constant struggle to urge for equality from William Apess in his 1833 essay, An Indian’s Looking-Glass for the White Man. In modern day, the fight continues after his lifetime. Equality and freedom is the goal for most Native Americans. Although securing the rights of the Native Americans are progressing, it is slow. Therefore, the inequality continues at a faster pace, as opposed to major changes that would impact the Native Americans positively. Throughout history, they are exploited for their land and natural resources and severely underfunded. As a matter of fact, the common theme seems to be that the Native Americans are continuously suppressed by the “superior race”, which showcases the prevalent thoughts in America. William Apess and
Ed Christopher Vecsey. NewYork: Syracuse University Press, 1981. - - - . Native Religions of North America: The Power of Visions and Fertility. New York: Harper & Row, 1987.
Although the work is 40 years old, “Custer Died for Your Sins” is still relevant and valuable in explaining the history and problems that Indians face in the United States. Deloria book reveals the Whites view of Indians as false compared to the reality of how Indians are in real life. The forceful intrusion of the U.S. Government and Christian missionaries have had the most oppressing and damaging effect on Indians. There is hope in Delorias words though. He believes that as more tribes become more politically active and capable, they will be able to become more economically independent for future generations. He feels much hope in the 1960’s generation of college age Indians returning to take ownership of their tribes problems.
"God of the Oppressed" is brilliantly organized into ten chapters. These chapters serve as the building blocks to the true understanding of Cone’s Black Theology. This progressive movement begins with an introduction of both him and his viewpoint. He explains that his childhood in Bearden, Arkansas and his membership to Macedonia African Methodist Episcopal Church (A.M.E) has taught him about the black Church experience and the sociopolitical significance of white people. “My point is that one’s social and historical context decides not only the questions we address to God but also the mode of form of the answers given to the questions.” (14) The idea of “speaking the truth” is added at this point because to go any further the reader must understand the reason and goal for Black Theology. Through the two sources in that shape theology, experience and scripture, white theology concludes that the black situation is not a main point of focus. Cone explains the cause for this ignorance, “Theology is not a universal language; it is interested language and thus is always a reflection of the goals and aspirations of a particular people in a definite social setting.” (36) This implies that one’s social context shapes their theology and white’s do not know the life and history of blacks. As the reader completes the detailed analysis of society’s role in shaping experiences, Cone adds to the second source, scripture.
Although the work is 40 years old, “Custer Died for Your Sins” is still relevant and valuable in explaining the history and problems that Indians face in the United States. Deloria’s book reveals the White view of Indians as false compared to the reality of how Indians are in real life. The forceful intrusion of the U.S. Government and Christian missionaries have had the most oppressing and damaging affect on Indians. There is hope in Delorias words though. He believes that as more tribes become more politically active and capable, they will be able to become more economically independent for future generations. He feels much hope in the 1960’s generation of college age Indians returning to take ownership of their tribes problems and build a better future for their children.