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Native americans indigenous religions around the world
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An upside down American flag is a sign of distress, one of which was shown in on the Lakota reservation in the documentary “Generation Red Nation”, marking a need for help which has not been given beneficially to Native Americans, especially to those living on reservations. Throughout their history, the Euro-government explicitly broke promises and/or remained silent on ongoing events, even when they reached out through the correct channels. After tragic events tore apart Indian culture of various tribes, they found ways in which to connect in things such as Pan-Indianism and to unite with their history that some had lost through various techniques, such as disease, poverty, and bills passed in favor of forced assimilation. The Ghost Dance …show more content…
305)” The Ghost Dance serves in this purpose in Native American history to replenish the culture that had been wiped from a generation, by ensuing things such as The Allotment Act or more commonly known as the Dawes Act, forced Native Americans like the title of the documentary “In The White Man’s Image. The revitalization of Indigenous culture was what made The Ghost Dance such a prominent part of Native American history, its own religious structure held components of various Native American and Christian beliefs. Stripping away everything that had to with any form of Native American culture in the hope to make them like the white man. The phrase “Kill the Indian Save the Man” was a popular allotment towards the attitude of this time period. Taking away every sense of being in order to make them anew did no good whatsoever, even after all the outside symbols of themselves, especially their name, which to many Native Americans was a sacred part of themselves as part of their being were taken away. As it is known in the history of Native Americans, the sad event of Wounded Knee, where many women and children were innocently shot and killed after the fall of Sitting Bull, the Ghost Dance had
Grua details how, although this massacre was initially "heralded as the final victory in the 400 year 'race war ' between civilization and savagery," it now is "an internationally-recognized symbol representing past massacres and genocide, as well as indigenous demands for recognition and sovereignty." Grub gives examples of how the survivors of this massacre found ways to record their eye-witness accounts, challenge the army 's "official memory," and persistently seek compensation from the government for the losses suffered by the Lakota people on this tragic day. The written documentation provides unchanging evidence of the injustices suffered by the victims of the Wounded Knee massacre. Oral history, kept alive by survivors ' descendants, has also preserved the stories of that terrible day. Wounded Knee has gained symbolic power "in hopes that such remembrance will lead to the eradication of violence, massacre, and
... “ the majority of [Native Americans] turned to the invaders’ cultures and religious for empowerment, knowledge and skills with which to sustain native identities and values in other guises” , many of them stilled called themselves “true people” by keeping their native names (116-117).
Native Americans were not afforded full citizenship in the United States until 1924, therefore they were not afforded the rights of American citizens i.e. religious freedom until then. It wasn’t until 1945, that the Supreme Court held that “Freedom of speech and of press is accorded aliens residing in this country” (Bridges v. Wixon, 326 U.S. 135, 148). In 1890 the Ghost Dance movement gain momentum within the Lakota. This created concern and fear among many whites in the area. A massacre at Wounded Knee on the Lakota Reservation in South Dakota was a direct result of the Euro- American fears of non-Christian people. Tisa Wegner tells us, “in 1906, Congress supported a view, amending the Dawes Act to postpone citizenship for newly allotted Indians for twenty-five-year period or until they had “adopted the habits of civilized life” (Hoxie 1995:211-238). The Native people then developed secular dance ceremonies which allowed them to continue the practice of dancing and not be perceived as a threat, they did this by having these ceremonies coincide with Euro-American
The Indians were being confined to crowed reservations that were poorly run, had scarce game, alcohol was plentiful, the soil was poor, and the ancient religious practices were prohibited. The Indians were not happy that they had been kicked off there land and were now forced to live on a reservation. The Indians then began to Ghost Dance a form of religion it is said that if the Indians were to do this trance like dance the country would be cleansed of white intruders. Also dead ancestors and slaughtered buffalo would return and the old ways would be reborn in a fruitful land. Once the Bureau of Indian affairs noticed what was going on they began to fear this new religion would lead to warfare. The white peoplewere scared that this new dance was a war dance. They called for army protection. Army was called in to try to curbed this new religion before it could start a war.
A brief description of the Pueblo Indian culture and religion are needed to get a full understanding of why their dances were misinterpreted by white settlers and why the Indians were judged and treated in such an unjust way. Pueblo Indians lived in Arizona and New Mexico and had a very different culture religiously than the white man. White religious history shows us that women were not seen, in European and new American culture, as not being significant to religious practices. In the Pueblo religion, however the woman was regarded in a different light. They rarely practiced in religious rituals but were the center of their people’s religion. Pueblos had rituals that were performed exclusively by men, and there, these men imitated women’s reproductive pow...
Pages one to sixty- nine in Indian From The Inside: Native American Philosophy and Cultural Renewal by Dennis McPherson and J. Douglas Rabb, provides the beginning of an in-depth analysis of Native American cultural philosophy. It also states the ways in which western perspective has played a role in our understanding of Native American culture and similarities between Western culture and Native American culture. The section of reading can be divided into three lenses. The first section focus is on the theoretical understanding of self in respect to the space around us. The second section provides a historical background into the relationship between Native Americans and British colonial power. The last section focus is on the affiliation of otherworldliness that exist between
The Iroquois had several societies. Such societies were the little water, otter, bear, eagle, and the false face society (Drumm Pp. 7). According to the medical societies “both the ritual and the impetus of the society traditionally originated from supernatural beings or from an Indian’s encounter with a spirit in life or in a dream.” (Drumm Pp. 7) The false face dance is one of the more well known spiritual rituals that the Iroquois would perform. This ritual was discovered by a hunter in the woods. The hunter noticed some hungry false face spirits, and gave them some food. In return, the false face spirits taught him the false face dance ritual.
of Native American Culture as a Means of Reform,” American Indian Quarterly 26, no. 1
“It has often been said that the North American Indians ‘dance out’ their religions” (Vecsey 51). There were two very important dances for the Sioux tribe, the Sun Dance and the Ghost Dance. Both dances show the nature of Native American spirituality. The Ghost Dance and the Sun Dance were two very different dances, however both promote a sense of community.
Indians who danced the Ghost Dance would rise up into the sky while God covered the white man with a new earth. Then the Ghost Dancers would join their ancestors in a land filled with buffalo and game. The water would be sweet, the grass would be green, and there would be no white men. (“The Ghost Dance” par. 5)
“The Tragedy of Wounded Knee (The Ghost Dance).” YouTube. YouTube, 22 Jan. 2011. Web. 22 Apr. 2014.
Luci Tapahonso uses the same format and them in her poem, "The American Flag" in that poem is describing what the American flag means to her, even though the American government had cause a lot of historical trauma for tribes. Tapahonso writes that the Navajo had taken on a new meaning to the flag, and it is not anger or hatred for the United States, as she states,
SourcesAtwood-Lawrence, Elizabeth. The Symbolic Role of Animals in the Plains Indian Sun Dance. http://www.envirolink.org/arrs/psyeta/sa/sa1.1/lawrence.html (Feb 3, 1997) Eliade, M. (1975). Myths, Dreams, and Mysteries. New York: Harper and RowKehoe, Alice B. (1992). North American Indians A Comprehensive Account. New Jersey: Prentice-HallSchwatka, Frederick. (1889-1890). The Sun-Dance of the Sioux. Century Magazine. Pp. 753-759.Welker, Glenn. The Sun Dance http://www.indians.org/welker/sundance.htm (Jan 7, 1996)
The Native Americans who occupied America before any white settlers ever reached the shores “covered the land as the waves of a wind-ruffled sea cover its shell paved floor” (1). These Native people were one with nature and the Great Spirit was all around them. They were accustom to their way of life and lived peacefully. All they wish was to live on their land and continue the traditions of their people. When the white settler came upon their land the values of the Native people were challenged, for the white settlers had nothing in common and believe that it was their duty to assimilate the Native Americans to the white way of life.
Red power was a movement by First Nations groups to secure equal rights. These rights included things like land claims, self government. Red Power was a culminations of years of Aboriginal activism and political organization. It also represented a shift in approach by aboriginal groups. The original movements were often violent and led by tribe elders and those with important positions within the community. However, after World War II the focus changed. Groups started to politically organize behind venues such as the courts, Parliament, and the state. Red Power put its trust in more formal individuals, these included MP’s, Lawyers, and individuals with sway in the political arena. The movement sough to obtain recognition by the state. This was a goodbye to the past of grassroots organization, and a welcoming to a top-down approach to political organization. Another aspect to the red power movement was the emphasis on poverty and colonization. As increasing studies on global poverty surfaced it was seen as the duties of the first world to care for those less fortunate.