Indigenous peoples of North America traditionally believe that all natural elements have a spirit and soul. While practices vary among tribes, many consider land, water, and all living things as sacred. Native Americans currently practice a diversity of spiritual traditions, from original indigenous ways to Christianity and combinations of both. Most tribes refer to their practices as spiritual traditions rather than religion. Rituals aim to maintain balance with nature and include sacrifice, vision quests, and ceremonies using music, dance, and plants. Native philosophies emphasize kinship with nature and reciprocity to show respect and maintain sustainable relationships. However, threats to sacred lands and religious freedom continue to challenge indigenous traditions.
The document discusses traditional and animistic religions. It notes that while Christianity has been successful in reaching some populations, the number of adherents to traditional ethnic religions is increasing. It explores concepts like spirits, the afterlife, divination and sin within an animistic framework. It also discusses challenges missionaries previously faced in addressing issues in the "excluded middle" domain of daily life and offers suggestions on how Christianity can provide alternatives.
The document discusses the concept of animism, which refers to the belief that spiritual beings exist in nature and that all objects have an inner psychological being. Animism was a primitive form of religion that believed in spiritual forces localized in different natural areas and objects. For many indigenous groups, animism involved showing respect to the spirits of the land, animals, plants and asking permission before disturbing or taking from nature to maintain balance. The document also discusses how animism relates to polytheism and the belief in many gods, as well as how certain groups still incorporate animistic beliefs with other religions like Christianity.
This document discusses animism, polytheism, and shamanism. It explains that in animist worldviews, souls exist in all things including animals, plants, and objects. Shamans act as intermediaries between humans and spirits and have abilities like healing, divination, and astral projection. Polytheism involves belief in multiple gods with individual personalities and powers, rather than one omnipotent god. Ethics in polytheism see the world and everything in it as sacred manifestations of the gods, rather than a dichotomy of sacred and profane as in monotheism. Moral rules in polytheism depend on one's social role and recognize moral complexity and ambiguity.
1. Primal religions are oral traditions practiced by indigenous cultures that pass knowledge between generations through stories and rituals rather than scriptures.
2. Nature and spirits are deeply respected in primal religions, with spirits believed to dwell in natural elements like trees, water, rocks.
3. Rituals mark important life events and are used to please spirits to help with activities like agriculture or warfare. Shamans act as intermediaries between the physical and spirit worlds through trances.
Primal religions are characterized by a pre-technological, holistic worldview where spirituality pervades all aspects of life. They rely on oral tradition rather than written texts and view time as cyclical rather than linear. Rituals are used to enact sacred myths and maintain harmony between the spiritual and physical world.
Hmong Cosmological Spaces And Religious PracticesBangulzai
The document discusses Hmong cosmology and religious practices. It explains that Hmong believe the world consists of three spheres - the sphere above the sky where gods and spirits reside, the earth where humans live, and an underworld. Hmong religion and kinship structures are intertwined and influence daily life. Rituals are performed for many life events from illness to death and help anchor Hmong to cosmological spaces. Religion provides Hmong with an understanding of their place in the world.
Culture refers to a people's way of life and includes their language, beliefs, customs, and material goods. There are five major world religions discussed in the document: Hinduism, which originated in India and believes in reincarnation and many gods; Buddhism, which began in India and teaches the path to nirvana and eliminating desire; Judaism, the first monotheistic religion and beliefs outlined in the Old Testament; Christianity, founded by Jesus Christ and the belief he was the son of God; and Islam, founded by Mohammed and the belief in one God, Allah, and the five pillars of faith.
The document discusses traditional and animistic religions. It notes that while Christianity has been successful in reaching some populations, the number of adherents to traditional ethnic religions is increasing. It explores concepts like spirits, the afterlife, divination and sin within an animistic framework. It also discusses challenges missionaries previously faced in addressing issues in the "excluded middle" domain of daily life and offers suggestions on how Christianity can provide alternatives.
The document discusses the concept of animism, which refers to the belief that spiritual beings exist in nature and that all objects have an inner psychological being. Animism was a primitive form of religion that believed in spiritual forces localized in different natural areas and objects. For many indigenous groups, animism involved showing respect to the spirits of the land, animals, plants and asking permission before disturbing or taking from nature to maintain balance. The document also discusses how animism relates to polytheism and the belief in many gods, as well as how certain groups still incorporate animistic beliefs with other religions like Christianity.
This document discusses animism, polytheism, and shamanism. It explains that in animist worldviews, souls exist in all things including animals, plants, and objects. Shamans act as intermediaries between humans and spirits and have abilities like healing, divination, and astral projection. Polytheism involves belief in multiple gods with individual personalities and powers, rather than one omnipotent god. Ethics in polytheism see the world and everything in it as sacred manifestations of the gods, rather than a dichotomy of sacred and profane as in monotheism. Moral rules in polytheism depend on one's social role and recognize moral complexity and ambiguity.
1. Primal religions are oral traditions practiced by indigenous cultures that pass knowledge between generations through stories and rituals rather than scriptures.
2. Nature and spirits are deeply respected in primal religions, with spirits believed to dwell in natural elements like trees, water, rocks.
3. Rituals mark important life events and are used to please spirits to help with activities like agriculture or warfare. Shamans act as intermediaries between the physical and spirit worlds through trances.
Primal religions are characterized by a pre-technological, holistic worldview where spirituality pervades all aspects of life. They rely on oral tradition rather than written texts and view time as cyclical rather than linear. Rituals are used to enact sacred myths and maintain harmony between the spiritual and physical world.
Hmong Cosmological Spaces And Religious PracticesBangulzai
The document discusses Hmong cosmology and religious practices. It explains that Hmong believe the world consists of three spheres - the sphere above the sky where gods and spirits reside, the earth where humans live, and an underworld. Hmong religion and kinship structures are intertwined and influence daily life. Rituals are performed for many life events from illness to death and help anchor Hmong to cosmological spaces. Religion provides Hmong with an understanding of their place in the world.
Culture refers to a people's way of life and includes their language, beliefs, customs, and material goods. There are five major world religions discussed in the document: Hinduism, which originated in India and believes in reincarnation and many gods; Buddhism, which began in India and teaches the path to nirvana and eliminating desire; Judaism, the first monotheistic religion and beliefs outlined in the Old Testament; Christianity, founded by Jesus Christ and the belief he was the son of God; and Islam, founded by Mohammed and the belief in one God, Allah, and the five pillars of faith.
The document discusses religion and belief systems from an anthropological perspective. It begins by defining religion and examining religious phenomena across cultures. It then explores key concepts like animism, polytheism, monotheism, institutionalized religion, and religious practitioners. The document also analyzes religious activities such as magic, divination, and sacrifices. It examines the evolution of religion throughout history and in ancient societies. Finally, it discusses religious organizations and different types of cults based on their structure and relationship to society.
Folk religions are localized spiritual expressions of pre-scientific and pre-technological cultures with a deep link to nature and oral tradition. They are characterized by being localized to a particular geography, viewing the world in a holistic sense where the sacred and mundane are interconnected, relying on oral traditions rather than written texts, incorporating rituals, shamanism, animism and other beliefs. When folk religions encounter universal religions, they may die out, be affirmed in a modified form, or actively appropriate elements of the new religion according to their own cultural ways of thinking.
This document provides an overview of religion from a sociological perspective. It defines religion and discusses its universal nature and influence. Religion is interwoven with social, economic, and political life. The sociological study of religion focuses on its structure, organization, and role in society. Various religious structures like churches, sects, denominations and cults are described. The functions and dysfunctions of religion for individuals and society are outlined. The document also discusses folk Catholicism, faith healing, occult practices, and the separation of church and state in the Philippines.
This document provides an overview and objectives for discussing new religious movements. It begins by explaining the reasons for the emergence of new religions, such as religions changing over time as cultures mix, social problems prompting new religions, and individuals starting new religions. It then explains the difference between a cult and a sect, with sects referring to divisions and cults referring to small, isolated groups controlled by a leader. Finally, it states that major examples of alternative religions will be described. The document aims to discuss the roles that new religious movements play.
This document discusses religion and belief systems. It defines religion and describes how it is viewed as an organized collection of beliefs and practices. It also discusses the functions of religion in helping people bear suffering and promoting social welfare. The document then covers the evolution of religion from animism to polytheism to monotheism. It provides examples of institutionalized religions like Christianity and Islam and discusses the separation of church and state.
The document discusses religion and belief systems from an anthropological perspective. It defines religion as pertaining to supernatural beings and forces, with beliefs varying within and between cultures and changing over time. It provides examples of religious practices and beliefs from various cultures regarding the relationship between the spiritual and natural world. The document also outlines common features of religions such as scriptures, clergy, rules, and practices like worship, prayers and sacrifices. It notes there are over 4,200 religions worldwide and lists some of the major ones such as Hinduism, Buddhism, Christianity, Islam and others.
This document discusses the key concepts of society, community, and culture. It defines society as a general term referring to abstract groups of people, and notes that a society requires common territory, interaction between people, and a shared culture or sense of identity. A community is a smaller part of society, with a particular territory and more homogeneous culture where people have face-to-face relationships. An association is an artificially created organization with clear goals, rules, and voluntary membership. Culture refers to the beliefs, values and behaviors of a group, and includes both observable and implicit aspects of a group's way of life.
Rituals are symbolic actions that are performed for religious or social purposes. They typically involve repetitive gestures, words or manipulation of objects, and are meant to influence supernatural forces or mark important events. Anthropologists have found rituals across all human cultures serving functions like worship, celebration of milestones, or focusing energy towards goals. Religious rituals in particular usually incorporate prayers, offerings, sacred texts and traditions prescribed by a religion. Rituals are a form of cultural universal but vary greatly in specific form and social function across cultures.
Contents:
- RELIGION
- GREEK RELIGION & MYTHOLOGY
- FUNCTIONS OF RELIGION
- INSTITUTIONALIZED RELIGION
- TYPES OF RELIGIOUS PRACTITIONERS
- TYPES OF RELIGIOUS ACTIVITIES
The structure of religion includes various components such as theologies, creeds, rituals, sects, symbols and sacred literature. Theologies are systematic explanations of a religion's beliefs regarding the relationship between God and the universe. Creeds represent the codified set of doctrines of a religious group. Rituals are standardized religious practices and ceremonies that are performed for various purposes like communicating with the supernatural. Sects are religious groups that split off from larger denominations due to doctrinal or other differences. Symbols represent religious groups and concepts. Sacred literature includes religious texts that outline the theological principles and beliefs of a faith.
1. The document discusses definitions and types of religion including animism, polytheism, monotheism, and shamanism. It also covers major world religions and trends like growing monotheism and fundamentalism.
2. Religions are influenced by and reflect aspects of the cultures and societies in which they exist. They help maintain social order and norms. Religions may also change and blend with other beliefs during periods of cultural contact and change.
3. Secular rituals in modern societies can provide similar functions to religious rituals in giving people a sense of community and meaning. Religious demographics are shifting in countries like the US and Canada.
This document discusses several key concepts related to religion and belief systems. It defines religion as pertaining to supernatural beings and forces according to anthropologists. It also discusses the differences between religious and non-religious phenomena, and provides examples of animism, polytheism, monotheism, and institutionalized religion. It notes that institutionalized religions have hierarchical leadership structures and codified rituals, and provides examples of the separation of church and state in historical and modern societies.
This document provides an overview of key concepts related to understanding religion. It defines religion and discusses worldviews, different belief systems like monotheism and polytheism, the nature and origins of religion, elements and theories of religion, and the differences between religion and spirituality. It also includes reflection questions and an enrichment activity. The key points are: religion involves organized beliefs and practices for worshipping gods, social environment and upbringing shape religious views, and the four common elements among religions are belief in deity, doctrine of salvation, code of conduct, and rituals.
The document discusses the key characteristics shared by most major world religions throughout history. These characteristics include belief in deities or supernatural powers, doctrines of salvation, moral codes of conduct, use of sacred stories, and religious rituals. The essential teachings of each religion are passed down through authoritative sources like scriptures, writings of religious leaders, and oral traditions. Most religions are either monotheistic with one god, polytheistic with multiple gods, or henotheistic recognizing a supreme deity alongside other spirits. Religions offer paths to salvation from dangers like sin or rebirth through acceptance of teachings, moral behavior, and ceremonies.
Native Hawaiian religion centers around creation stories involving gods becoming personified in nature. There are four main gods - Kū, Lono, Kane, and Kanaloa - as well as demigods like Māui. The gods are seen as taking animal, human, or idol forms and playing a role in people's lives. Worship varies by location but includes ceremonies, prayers, and building temples to appeal to gods related to health, war, farming, and other areas. Priests perform rituals to gain favor with gods and households conduct family worship. Nature is considered sacred space close to the gods.
This document outlines some basic elements of religion including myths/doctrines, rituals, and religious specialists. Myths and doctrines provide frameworks for religious beliefs and practices through narratives explaining concepts like creation and the origin of humans. Rituals are patterned sequences of events including life cycle rituals and periodic rituals like pilgrimages. Religious specialists vary depending on social complexity from shamans in small societies to priests in large states who perform rituals and reinforce belief systems.
This document provides an overview of religion from an academic perspective. It discusses various definitions of religion from scholars such as Comstock, Eliade, James, Freud, and Jung. It also outlines dimensions of religion such as the practical, experiential, narrative, doctrinal, ethical, social, and material. Finally, it discusses why religions exist in providing meaning, social organization, and stimulating art, and outlines some key terms used to classify religions such as theistic, monotheistic, polytheistic, and monistic.
Religion is a collection of belief systems and worldviews that relate humanity to spirituality and moral values. It provides emotional support and security for believers by offering meaning and transcendence. Religion also functions as social control by sacralizing social norms and values, and can enable social change by justifying social movements. Additionally, religion contributes to individual and group identities and directs aspects of people's lives like rites of passage.
I have compiled these notes from different resources. I am hopeful that these notes will help students who are willing to grab information on this subject for civil services exams or university exams. Good Luck
Curatola, lisa native american literaturelcuratola
This document provides information about incorporating technology into a lesson on Native American literature. It discusses how technology can be used to expose students to oral traditions and authentic voices, through video clips, images, podcasts, and online news articles. The document lists several reputable internet resources that were used for the lesson, including government and organization websites, an internet blog, podcast, and video. It also provides examples of teaching materials that can be used, such as puzzles, collaborative apps, booklists, and encyclopedias. Finally, it discusses additional online resources like Glogster and dictionary websites that are useful for an English class.
African-American Children’s Picturebooks: Examining the Genres of Childhood, ...Angelina Bair, MLIS
This document summarizes research on African-American children's picture books. It finds that until the 1960s, depictions of Black children in books often featured harmful stereotypes. Following the Civil Rights Movement, more books were published about the Black experience, but few authors were Black. Today, only around 10% of children's books depict people of color. Teaching African-American books has value for children of all backgrounds by promoting diversity and positive Black representations. More progress is still needed to increase diversity in publishing staff and authors.
The document discusses religion and belief systems from an anthropological perspective. It begins by defining religion and examining religious phenomena across cultures. It then explores key concepts like animism, polytheism, monotheism, institutionalized religion, and religious practitioners. The document also analyzes religious activities such as magic, divination, and sacrifices. It examines the evolution of religion throughout history and in ancient societies. Finally, it discusses religious organizations and different types of cults based on their structure and relationship to society.
Folk religions are localized spiritual expressions of pre-scientific and pre-technological cultures with a deep link to nature and oral tradition. They are characterized by being localized to a particular geography, viewing the world in a holistic sense where the sacred and mundane are interconnected, relying on oral traditions rather than written texts, incorporating rituals, shamanism, animism and other beliefs. When folk religions encounter universal religions, they may die out, be affirmed in a modified form, or actively appropriate elements of the new religion according to their own cultural ways of thinking.
This document provides an overview of religion from a sociological perspective. It defines religion and discusses its universal nature and influence. Religion is interwoven with social, economic, and political life. The sociological study of religion focuses on its structure, organization, and role in society. Various religious structures like churches, sects, denominations and cults are described. The functions and dysfunctions of religion for individuals and society are outlined. The document also discusses folk Catholicism, faith healing, occult practices, and the separation of church and state in the Philippines.
This document provides an overview and objectives for discussing new religious movements. It begins by explaining the reasons for the emergence of new religions, such as religions changing over time as cultures mix, social problems prompting new religions, and individuals starting new religions. It then explains the difference between a cult and a sect, with sects referring to divisions and cults referring to small, isolated groups controlled by a leader. Finally, it states that major examples of alternative religions will be described. The document aims to discuss the roles that new religious movements play.
This document discusses religion and belief systems. It defines religion and describes how it is viewed as an organized collection of beliefs and practices. It also discusses the functions of religion in helping people bear suffering and promoting social welfare. The document then covers the evolution of religion from animism to polytheism to monotheism. It provides examples of institutionalized religions like Christianity and Islam and discusses the separation of church and state.
The document discusses religion and belief systems from an anthropological perspective. It defines religion as pertaining to supernatural beings and forces, with beliefs varying within and between cultures and changing over time. It provides examples of religious practices and beliefs from various cultures regarding the relationship between the spiritual and natural world. The document also outlines common features of religions such as scriptures, clergy, rules, and practices like worship, prayers and sacrifices. It notes there are over 4,200 religions worldwide and lists some of the major ones such as Hinduism, Buddhism, Christianity, Islam and others.
This document discusses the key concepts of society, community, and culture. It defines society as a general term referring to abstract groups of people, and notes that a society requires common territory, interaction between people, and a shared culture or sense of identity. A community is a smaller part of society, with a particular territory and more homogeneous culture where people have face-to-face relationships. An association is an artificially created organization with clear goals, rules, and voluntary membership. Culture refers to the beliefs, values and behaviors of a group, and includes both observable and implicit aspects of a group's way of life.
Rituals are symbolic actions that are performed for religious or social purposes. They typically involve repetitive gestures, words or manipulation of objects, and are meant to influence supernatural forces or mark important events. Anthropologists have found rituals across all human cultures serving functions like worship, celebration of milestones, or focusing energy towards goals. Religious rituals in particular usually incorporate prayers, offerings, sacred texts and traditions prescribed by a religion. Rituals are a form of cultural universal but vary greatly in specific form and social function across cultures.
Contents:
- RELIGION
- GREEK RELIGION & MYTHOLOGY
- FUNCTIONS OF RELIGION
- INSTITUTIONALIZED RELIGION
- TYPES OF RELIGIOUS PRACTITIONERS
- TYPES OF RELIGIOUS ACTIVITIES
The structure of religion includes various components such as theologies, creeds, rituals, sects, symbols and sacred literature. Theologies are systematic explanations of a religion's beliefs regarding the relationship between God and the universe. Creeds represent the codified set of doctrines of a religious group. Rituals are standardized religious practices and ceremonies that are performed for various purposes like communicating with the supernatural. Sects are religious groups that split off from larger denominations due to doctrinal or other differences. Symbols represent religious groups and concepts. Sacred literature includes religious texts that outline the theological principles and beliefs of a faith.
1. The document discusses definitions and types of religion including animism, polytheism, monotheism, and shamanism. It also covers major world religions and trends like growing monotheism and fundamentalism.
2. Religions are influenced by and reflect aspects of the cultures and societies in which they exist. They help maintain social order and norms. Religions may also change and blend with other beliefs during periods of cultural contact and change.
3. Secular rituals in modern societies can provide similar functions to religious rituals in giving people a sense of community and meaning. Religious demographics are shifting in countries like the US and Canada.
This document discusses several key concepts related to religion and belief systems. It defines religion as pertaining to supernatural beings and forces according to anthropologists. It also discusses the differences between religious and non-religious phenomena, and provides examples of animism, polytheism, monotheism, and institutionalized religion. It notes that institutionalized religions have hierarchical leadership structures and codified rituals, and provides examples of the separation of church and state in historical and modern societies.
This document provides an overview of key concepts related to understanding religion. It defines religion and discusses worldviews, different belief systems like monotheism and polytheism, the nature and origins of religion, elements and theories of religion, and the differences between religion and spirituality. It also includes reflection questions and an enrichment activity. The key points are: religion involves organized beliefs and practices for worshipping gods, social environment and upbringing shape religious views, and the four common elements among religions are belief in deity, doctrine of salvation, code of conduct, and rituals.
The document discusses the key characteristics shared by most major world religions throughout history. These characteristics include belief in deities or supernatural powers, doctrines of salvation, moral codes of conduct, use of sacred stories, and religious rituals. The essential teachings of each religion are passed down through authoritative sources like scriptures, writings of religious leaders, and oral traditions. Most religions are either monotheistic with one god, polytheistic with multiple gods, or henotheistic recognizing a supreme deity alongside other spirits. Religions offer paths to salvation from dangers like sin or rebirth through acceptance of teachings, moral behavior, and ceremonies.
Native Hawaiian religion centers around creation stories involving gods becoming personified in nature. There are four main gods - Kū, Lono, Kane, and Kanaloa - as well as demigods like Māui. The gods are seen as taking animal, human, or idol forms and playing a role in people's lives. Worship varies by location but includes ceremonies, prayers, and building temples to appeal to gods related to health, war, farming, and other areas. Priests perform rituals to gain favor with gods and households conduct family worship. Nature is considered sacred space close to the gods.
This document outlines some basic elements of religion including myths/doctrines, rituals, and religious specialists. Myths and doctrines provide frameworks for religious beliefs and practices through narratives explaining concepts like creation and the origin of humans. Rituals are patterned sequences of events including life cycle rituals and periodic rituals like pilgrimages. Religious specialists vary depending on social complexity from shamans in small societies to priests in large states who perform rituals and reinforce belief systems.
This document provides an overview of religion from an academic perspective. It discusses various definitions of religion from scholars such as Comstock, Eliade, James, Freud, and Jung. It also outlines dimensions of religion such as the practical, experiential, narrative, doctrinal, ethical, social, and material. Finally, it discusses why religions exist in providing meaning, social organization, and stimulating art, and outlines some key terms used to classify religions such as theistic, monotheistic, polytheistic, and monistic.
Religion is a collection of belief systems and worldviews that relate humanity to spirituality and moral values. It provides emotional support and security for believers by offering meaning and transcendence. Religion also functions as social control by sacralizing social norms and values, and can enable social change by justifying social movements. Additionally, religion contributes to individual and group identities and directs aspects of people's lives like rites of passage.
I have compiled these notes from different resources. I am hopeful that these notes will help students who are willing to grab information on this subject for civil services exams or university exams. Good Luck
Curatola, lisa native american literaturelcuratola
This document provides information about incorporating technology into a lesson on Native American literature. It discusses how technology can be used to expose students to oral traditions and authentic voices, through video clips, images, podcasts, and online news articles. The document lists several reputable internet resources that were used for the lesson, including government and organization websites, an internet blog, podcast, and video. It also provides examples of teaching materials that can be used, such as puzzles, collaborative apps, booklists, and encyclopedias. Finally, it discusses additional online resources like Glogster and dictionary websites that are useful for an English class.
African-American Children’s Picturebooks: Examining the Genres of Childhood, ...Angelina Bair, MLIS
This document summarizes research on African-American children's picture books. It finds that until the 1960s, depictions of Black children in books often featured harmful stereotypes. Following the Civil Rights Movement, more books were published about the Black experience, but few authors were Black. Today, only around 10% of children's books depict people of color. Teaching African-American books has value for children of all backgrounds by promoting diversity and positive Black representations. More progress is still needed to increase diversity in publishing staff and authors.
This document provides an overview of American folk traditions from the early 20th century to present day. It discusses the origins and evolution of various regional styles such as Appalachian folk music, cowboy songs, marching bands, blues, and bluegrass. It also outlines the folk revivals of the 1930s-40s led by figures like Woody Guthrie and Pete Seeger and the emergence of popular national styles like country and honky tonk. The document concludes by noting the significant influence of American folk on the British folk music scene and genre in the 1960s.
The document discusses the origins of Native American literature, which predate the arrival of Europeans and are rooted in oral tradition. Early examples include rock carvings and petroglyphs. Oral stories were integral to Native American cultures and helped explain the world through myths involving supernatural beings. The power of words and storytelling is illustrated through summaries of the stories "The Arrowmaker" and "The Kiowa Brothers".
The document summarizes early North American literature from the colonial period. It discusses how Puritan writings in New England reflected their religious worldview and focused on topics like sermons, biographies, and diaries rather than fiction. Notable Puritan writers mentioned include William Bradford, Anne Bradstreet, Cotton Mather, and Jonathan Edwards. Their works helped establish American identity and independence from British literature during a time of religious freedom and settlement of the new land.
Major Periods in English and American LiteratureJesullyna Manuel
This document provides an overview of the major periods of English and American literature from Old English to the present day. It summarizes the key characteristics, influences, and notable authors of each period, including Old English, Middle English, the Renaissance, Neoclassical, Romantic, Victorian, Realism, Modernism, and Postmodernism. The periods reflect changing philosophical perspectives and styles over time as well as the influence of historical events like the World Wars.
21st Century Literary Genres by Calle Friesendarinjohn2
Calle Friesen is a reading/literacy specialist at Buena Vista University in Storm Lake, Iowa. In addition, she is the program coordinator of the Masters in Reading program at Drake University in Des Moines, Iowa.
This document provides an overview of the history of American literature from the colonial period through the 20th century. It summarizes key authors and works from each time period, including colonial writings by John Smith and Benjamin Franklin, early US works by Thomas Jefferson and Washington Irving, 19th century poetry by Walt Whitman and Emily Dickinson, realism in Mark Twain and Henry James, and modernism in F. Scott Fitzgerald and John Steinbeck. The document concludes with a brief discussion of post-World War II literature and the Beat generation.
The United States of America has 50 states and 14 islands, with each state having its own capital and Washington D.C. as the country's capital. The country has two national slogans, an official one of "In God We Trust" and a traditional one of "E Pluribus Unum." The flag features 7 red and 6 white stripes with 50 white stars on a blue square representing the 50 states. Some of the most important cities are New York City, Los Angeles, and Chicago. The diverse climate ranges from deserts to tundra and the country is home to over 17,000 plant and 1,800 animal species across its many natural parks including Yellowstone and Hawaii Volcanoes National Park.
This document provides an overview of English literature from the Anglo-Saxon period to the 18th century. It discusses the major historical periods and developments in English literature, including significant works, authors, and genres. Some of the key points covered include the oral tradition of Anglo-Saxon poetry, Geoffrey Chaucer's influence in the Middle Ages, the flowering of English Renaissance drama and poetry during the Elizabethan era including Shakespeare, the rise of metaphysical poetry in the 17th century, and the growth of prose and periodical writing in the 18th century.
This document categorizes and defines different genres of literature including fiction, non-fiction, and poetry. Fiction genres include fantasy, historical fiction, mystery, realistic fiction, science fiction, adventure, and folktales. Non-fiction genres include biography, autobiography, essays, encyclopedias, textbooks, how-to guides, magazines, research reports, almanacs, newspapers, atlases, memoirs, brochures, editorials, and advertisements. Poetry genres include free verse, structured poems like couplets, haiku, cinquain, diamante, acrostic, and biopoem.
The document discusses Native American spirituality and its misunderstanding by 18th and 19th century Euro-Americans. It notes that Native spirituality was deeply personal and connected to community and the natural world, unlike the religious practices of European settlers. This led to conflicts over misunderstandings of spiritual practices and the desecration of sacred lands. However, elements of Native and European spiritual traditions also blended due to contact and exchange of herbal medical practices had long term influences on both cultures.
Indigenous religions are practiced by approximately 300 million people worldwide. They are typically connected to specific geographic regions and emphasize rituals, community participation, and fluid beliefs rather than rigid theologies. Most indigenous religions believe in a supreme god or gods and seek to live in harmony with nature. While they may not have sacred texts or required dress, indigenous religions each have their own objects of worship, ceremonies, and observances tied to the natural world and community.
Indigenous Peoples of the Pacific Northwest (1MB)
Dr. Charlotte Coté, American Indian Studies, University of Washington
Supplement: http://www.slideshare.net/k12studycanada/indigenous-peoples-of-the-pacific-northwest-supplement-native-peoples-of-the-northwest-coast
This document provides an overview of the history and religious beliefs of Hispanic and Native American groups in the Southwestern United States. It discusses the migration of Hispanics to the region beginning with the Spanish conquest. It also describes the traditional practices of brujeria (witchcraft) among Hispanics and the use of herbs and healers. The document further examines the origins and culture of Native American tribes in the Southwest, including their religious practices and role of shamans before the arrival of Europeans.
The document discusses several aspects of indigenous religions around the world including those of ancient Hawaiians, Native Americans, Inuit, Aboriginal Australians, and Maori of New Zealand. It covers obstacles to appreciating these religions, modern recovery efforts, and key elements like a respectful relationship with nature, the concepts of sacred time and space, the importance of origins, gods, and ancestors, and sacred practices like rituals and ceremonies. The document also addresses current threats facing indigenous religions from globalization, loss of lands and languages, and religious conversion.
Native American Religion Native American ReligionBecauseEstelaJeffery653
Native American Religion
Native American Religion
Because of the long history and wide diversity of Native American cultures and societies, the notion of one single Native American religion is probably false. The people we call North Americans arrived on the North American continent 15,000 to 20,000 years ago, lived in many different locales, and practiced differing lifestyles. Some tribes were hunters and gatherers, others developed agricultural communities. Some lived as nomads, while others built towns and cities. Our vision of Native Americans hunting bison was only true on the western plains, and we sometimes forget that it was the Europeans who introduced the horse that made such hunting possible. We also have to remember that written sources for a study of Native American religion tend to be relatively recent and influenced by a long Christian history of forced conversion. Archeological evidence gives few clues about religious practice. To describe Native American religion, we have one of two options: we can either describe one specific religion of one tribe at a certain time and place; or, we can make general statements about the entire field. In this course, we will take the second approach.
To begin, we might ask whether Native American religions are polytheistic, monotheistic, or monist. On the one hand, they are polytheistic. All nature is alive with spirits: the spirits of the animals and plants, who sometimes appear in visions; the guardian spirits of various animals; and the spirits of the dead, who live in the land of the dead. At the heart is Mother Earth, who provides the bounty of the earth. Thunder and lightning are considered separate deities. On the other hand, many Native American religions hold that there is a single Supreme Being. Above and beyond the lesser deities, there is a High God. However, this high God is above daily matters and only appealed to in extreme emergency. Some Native Americans see the High God or Great Spirit as personal, while others see the High God in a more impersonal way. The Dakota (Sioux) belief in Wakan Tanka is a good example of this abstract understanding of God. Wakan Tanka, or the “Great Mysterious,” is a creative force found in all beings and spirits. Any object or being that has influence over the course of life is seen as a manifestation of this divine power. Thus, Native American religions have some elements of polytheism, monotheism, and monism
One of the principal characteristics of Native American religion is animism. An animist is one who believes that the trees, rocks, rivers, and animals are spiritually alive. The spirits that live in nature can help or harm, and so some form of worship is normally offered to these spirits. And so nature is to be respected and lived with in harmony. Hunting is a good example of this attitude. Hunting played an essential role in survival and the huntee was viewed as a kindred spirit. The hunter praye ...
ReligionCosmogony - Origin of the Universe Nature of GodCreat.docxsodhi3
Religion
Cosmogony - Origin of the Universe
Nature of God/Creator
View of Human Nature
View of Good and Evil
View of “Salvation”
View of After Life
Practices and Rituals
Celebrations and Festivals
Week 1
Indigenous Peoples
Most indigenous peoples have creation stories where they believe the Creator or Great Father in the Sky made the earth, the animals and all humans, e.g., the union of Sky Father and Earth Mother. Fisher, 2014, p. 36
Indigenous religions are typically polytheistic and pantheistic, involving a belief that the divine is manifested throughout the physical realm, often involving a supreme god, e.g., Great Spirit. They believe the dark gods of the spirit world are the ones to be afraid of or to placate. Indigenous peoples believe in the importance of maintaining a right relationship with the creator god and the numerous gods governing natural phenomena and forces. Fisher, 2014, p. 40
Indigenous peoples consider themselves connected to all forms of life due to their pantheistic world view. They acknowledge a Circle of Right Relationships, requiring them to respectively cultivate and maintain order among all forms of life and the natural order. Humans are seen as capable of good or bad and under the influence of curses, vows, incantations, or evil spirits. In this sense, they may be animistic. Many have a special shaman or witch doctor who is supposed to help them connect to the spirit world. Fisher, 2014, pp. 34-36, 39 – 52.
Indigenous peoples recognize that both benevolent and malevolent forces exist in the spiritual realm. These forces can have an impact upon individuals, circumstance and events in the physical world.
Good and evil are seen as forces that compete for dominance in a person and in the world. Sometimes there is an ethnocentric idea that ‘our’ group is the good one and all outsiders are ‘bad’. This idea can lead to wars and conflicts. Fisher, 2014, pp. 41, 44 – 46, 51 - 52
The idea of the path or the way or a lifeway is their main idea of salvation. It is the path to the good. This idea is closely aligned with a responsibility for nature and this world, connected with the idea of the Circle of Right Relationships and the holistic connection among all things in the natural world. Oneness with nature is for some seen as a goal of life. Others see ‘salvation’ as surviving and not being defeated by the dark spirits, thus having a long life. Fisher, 2014, pp. 39 - 48
Many indigenous peoples acknowledge a spiritual existence in the afterlife, evidenced by rituals and practices surrounding ancestor veneration. Some groups have a notion of an afterlife, but others do not. For example, some Native American groups believe in a “Happy Hunting Ground’ or that one goes to be with the ancestors and/or the Great Spirit. Many indigenous peoples are terrified of death and use their rituals to ward it off. Fisher, 2014, pp.40 – 41, 53 - 55
Varies by country or group. Some have animal sacrifices or smoke variou ...
The document summarizes the religious traditions of tribal communities in India. It describes how tribal religions predate Hinduism and influenced its development. Though tribal religions adapted some Hindu and later Christian beliefs, they maintained core elements like animism, egalitarian social structures, and respect for nature. Modernization, loss of land, and foreign influence now threaten tribal identities and religious practices.
Native American mythology is diverse, with each tribe developing their own stories to explain the natural world. Many myths feature higher powers or deities and explain how the earth took its present form. While tribes originated in the places their ancestors lived, Native Americans are descended from peoples who migrated to North America across the Bering Strait during the last Ice Age. Major gods, deities and spirits vary between tribes but often include sky and earth figures as well as animals like thunderbirds. Totem poles feature symbolic figures representing myths and legends to communicate stories without a written language. Feathers, bears, and coyotes are some common symbolic animals and objects in Native American beliefs.
This document provides context on Appalachian folk Christianity and discusses four water-related practices: foot washing, water witching, healing springs, and river baptism. It outlines the diverse cultural origins of Appalachian settlers, primarily Scots-Irish immigrants, and how their merging traditions created a distinct folk culture. The purpose is to understand these practices theologically within their cultural context and examine what spiritual lessons they offer believers outside Appalachia.
The document provides information about key aspects of indigenous Maori spirituality in New Zealand, including their worldview, creation stories, gods, and concepts of mana, mauri, tapu and noa. It notes that Maori spirituality is cyclical and connected to nature. It discusses the adoption of Christianity by Maori in the 1800s, with Christian practices now commonly used in Maori culture alongside traditional beliefs. The document provides context for analyzing how modern Maori art expresses connections to land, culture and spirituality.
This document provides information about the diverse cultures of Southern and Eastern Asia for 7th grade social studies students. It discusses the prominent religions in the regions, including Buddhism, Hinduism, Islam, Shintoism, and Confucianism. For each religion, it outlines key beliefs, practices, founders, and sacred texts. It also explains the differences between ethnic and religious groups and how literacy rates can affect standards of living.
ReligionCosmogony - Origin of the Universe Nature of GodCreator.docxhennela
Religion
Cosmogony - Origin of the Universe
Nature of God/Creator
View of Human Nature
View of Good and Evil
View of “Salvation”
View of After Life
Practices and Rituals
Celebrations and Festivals
Week 1
Indigenous Peoples
Most indigenous peoples have creation stories where they believe the Creator or Great Father in the Sky made the earth, the animals and all humans, e.g., the union of Sky Father and Earth Mother.
Fisher, 2014, p. 36
Indigenous religions are typically polytheistic and pantheistic, involving a belief that the divine is manifested throughout the physical realm, often involving a supreme god, e.g., Great Spirit.
They believe the dark gods of the spirit world are the ones to be afraid of or to placate. Indigenous peoples believe in the importance of maintaining a right relationship with the creator god and the numerous gods governing natural phenomena and forces.
Fisher, 2014, p. 40
Indigenous peoples consider themselves connected to all forms of life due to their pantheistic world view.
They acknowledge a Circle of Right Relationships, requiring them to respectively cultivate and maintain order among all forms of life and the natural order.
Humans are seen as capable of good or bad and under the influence of curses, vows, incantations, or evil spirits. In this sense, they may be animistic. Many have a special shaman or witch doctor who is supposed to help them connect to the spirit world.
Fisher, 2014, pp. 34-36, 39 – 52.
Indigenous peoples recognize that both benevolent and malevolent forces exist in the spiritual realm.
These forces can have an impact upon individuals, circumstance and events in the physical world.
Good and evil are seen as forces that compete for dominance in a person and in the world.
Sometimes there is an ethnocentric idea that ‘our’ group is the good one and all outsiders are ‘bad’.
This idea can lead to wars and conflicts.
Fisher, 2014, pp. 41, 44 – 46, 51 - 52
The idea of the path or the way or a lifeway is their main idea of salvation.
It is the path to the good. This idea is closely aligned with a responsibility for nature and this world, connected with the idea of the Circle of Right Relationships and the holistic connection among all things in the natural world.
Oneness with nature is for some seen as a goal of life. Others see ‘salvation’ as surviving and not being defeated by the dark spirits, thus having a long life.
Fisher, 2014, pp. 39 - 48
Many indigenous peoples acknowledge a spiritual existence in the afterlife, evidenced by rituals and practices surrounding ancestor veneration.
Some groups have a notion of an afterlife, but others do not.
For example, some Native American groups believe in a “Happy Hunting Ground’ or that one goes to be with the ancestors and/or the Great Spirit.
Many indigenous peoples are terrified of death and use their rituals to ward it off.
Fisher, 2014, pp.40 – 41,
53 - 55
Varies by country or group. Some have animal sacrifices or smoke various ...
International Journal of Humanities and Social Science Invention (IJHSSI) is an international journal intended for professionals and researchers in all fields of Humanities and Social Science. IJHSSI publishes research articles and reviews within the whole field Humanities and Social Science, new teaching methods, assessment, validation and the impact of new technologies and it will continue to provide information on the latest trends and developments in this ever-expanding subject. The publications of papers are selected through double peer reviewed to ensure originality, relevance, and readability. The articles published in our journal can be accessed online.
ReligionCosmogony - Origin of the Universe Nature of GodCre.docxsodhi3
Religion
Cosmogony - Origin of the Universe
Nature of God/Creator
View of Human Nature
View of Good and Evil
View of “Salvation”
View of After Life
Practices and Rituals
Celebrations and Festivals
Week 1
Indigenous Peoples
Most indigenous peoples have creation stories where they believe the Creator or Great Father in the Sky made the earth, the animals and all humans, e.g., the union of Sky Father and Earth Mother. Fisher, 2014, p. 36
Indigenous religions are typically polytheistic and pantheistic, involving a belief that the divine is manifested throughout the physical realm, often involving a supreme god, e.g., Great Spirit. They believe the dark gods of the spirit world are the ones to be afraid of or to placate. Indigenous peoples believe in the importance of maintaining a right relationship with the creator god and the numerous gods governing natural phenomena and forces. Fisher, 2014, p. 40
Indigenous peoples consider themselves connected to all forms of life due to their pantheistic world view. They acknowledge a Circle of Right Relationships, requiring them to respectively cultivate and maintain order among all forms of life and the natural order. Humans are seen as capable of good or bad and under the influence of curses, vows, incantations, or evil spirits. In this sense, they may be animistic. Many have a special shaman or witch doctor who is supposed to help them connect to the spirit world. Fisher, 2014, pp. 34-36, 39 – 52.
Indigenous peoples recognize that both benevolent and malevolent forces exist in the spiritual realm. These forces can have an impact upon individuals, circumstance and events in the physical world.
Good and evil are seen as forces that compete for dominance in a person and in the world. Sometimes there is an ethnocentric idea that ‘our’ group is the good one and all outsiders are ‘bad’. This idea can lead to wars and conflicts. Fisher, 2014, pp. 41, 44 – 46, 51 - 52
The idea of the path or the way or a lifeway is their main idea of salvation. It is the path to the good. This idea is closely aligned with a responsibility for nature and this world, connected with the idea of the Circle of Right Relationships and the holistic connection among all things in the natural world. Oneness with nature is for some seen as a goal of life. Others see ‘salvation’ as surviving and not being defeated by the dark spirits, thus having a long life. Fisher, 2014, pp. 39 - 48
Many indigenous peoples acknowledge a spiritual existence in the afterlife, evidenced by rituals and practices surrounding ancestor veneration. Some groups have a notion of an afterlife, but others do not. For example, some Native American groups believe in a “Happy Hunting Ground’ or that one goes to be with the ancestors and/or the Great Spirit. Many indigenous peoples are terrified of death and use their rituals to ward it off. Fisher, 2014, pp.40 – 41, 53 - 55
Varies by country or group. Some have animal sacrifices or smoke variou ...
This document discusses how fly fishing can be understood as a lived religious practice and nature religion. It provides historical context for how fly fishing has been described in religious terms. It then discusses the theoretical frameworks of lived religion and nature religion that inform understanding fly fishing as a religious practice. Key points include:
- Fly fishers frequently use religious language to describe their experiences and view rivers as sacred spaces. This has contributed to an ethic of conservation.
- Scholars can understand fly fishing as a religious practice by examining it as a lived, everyday activity that provides meaning and orientation for practitioners.
- Nature religions focus on nature as a site for spiritual experience. Fly fishing fits within this as a way for practitioners to
This document provides an overview of African traditional religions, including:
- They originated as early as 200,000 BCE and evolved orally over millennia, with many diverse beliefs among Africa's ethnic groups.
- Core beliefs include the existence of a Supreme Being, lesser deities, spirits of nature and ancestors, and divination. Myths explain cosmogony and cosmology.
- They have been influenced by the spread of Islam and Christianity over centuries, though elements of traditional beliefs remain integrated in African culture today.
Native American religions are diverse and polytheistic. They believe that spirits inhabit nature and communicate with humans. Supreme beings and lesser spirits are appealed to for help. Animism views nature as spiritually alive. Hunting and farming were religious experiences involving rituals. Contact with spirits occurs through ceremonies, rituals, visions, healers, tobacco, and peyote. Souls journey to the afterlife, though beliefs vary. Native American religions have faced pressure from European colonization but are experiencing a revival.
"The rise of black power had a profound effect upon the appearance of black theology. When Carmichael and other radical black activists separated themselves from King's absolute commitment to nonviolence by proclaiming black power, white Christians especially members of the clergy, called upon their black brothers and sisters in the gospel to denounce black power as unChristian. To the surprise of white Christians, the National Committee of Negro Churchmen (NNC); later to become NCBC) refused to follow their advice and instead wrote a "Black Power Statement" that was published in the New York Time, July 31, 1966.
This document provides a guide to sacred spaces in Boston, including 13 specific sites. It begins with an introduction explaining the methodology for selecting sites and provides an overview of the types of sacred spaces that can be found in Boston. The document is then divided into individual sections for each sacred site, with details on location, transportation, history, architecture, and visitor information. Sites include churches, meeting houses, cemeteries and cultural centers representing various faiths.
This document provides a guide to sacred spaces in New York City, focusing on Manhattan and Brooklyn. It includes descriptions of 14 sacred sites, including the Islamic Cultural Center of New York, Bethesda Fountain in Central Park, Central Synagogue, and St. Peter's Church. The introduction discusses the process for selecting less traveled sites and those with interesting histories of social justice and interfaith outreach. Individual site descriptions provide addresses, transportation details, histories, architectural details, and notes for visitors. The goal is to highlight the diversity of sacred spaces in the city.
The Theology of Spirituality: It's Growing Importance Amid the Transformation...Jonathan Dunnemann
Abstract: This article raises issues surrounding the theology of spirituality as a relatively new theological focus. It argues that, faced with a changing world and numerous new (or perceived as new) phenomena, the theology of spirituality, as a scholarly area examining spiritual experience, is becoming a branch of
theological research of increasing importance. The first part of this article focuses on the ever-growing areas of interest found within the theology of spirituality, a growth stemming from the core of the field itself (agere sequitur esse). The second part emphasizes the newer areas of interest within the theology
of spirituality. These new horizons arise from the pluralism of theology itself and the criteria used in differentiating theological disciplines, such as ethno-geographic, doctrinal, and ascetic-practical concerns. In particular, amid a fast-changing world in which information and mutual contact have become incredibly accessible, the interpenetration of cultures and traditions can not only be of great value but also carry the dangers of a chaotic eclecticism. As this accessibility becomes ever easier and more pervasive, contemporary human beings can thus become confused, not only about their worldviews but also concerning their spiritual and religious beliefs. Thus, research into the theology of spirituality is becoming increasingly more important.
Using an interdisciplinary approach and a phenomenological, hermeneutic, mystagogical methodology, this paper explores how children describe the deep fruits of meditation in their lives. Seventy children, aged 7 to 11, from four Irish primary schools were interviewed; all had engaged in meditation as a whole-school practice for at least two-years beforehand. The study sought to elicit from children their experience, if any, of the transcendent in meditation. It concludes that children can and do enjoy deep states of consciousness and that meditation has the capacity to nourish the innate spirituality of the child. It highlights the importance of personal spiritual experience for children and supports the introduction of meditation in primary schools.
ASSESSMENT OF CHARACTER STRENGTHS AMONG YOUTH: THE VALUES IN ACTION INVENTORY...Jonathan Dunnemann
Raising virtuous children is an ultimate goal not only of all parents and educators but also of all societies. Across different eras and cultures, identifying character strengths (virtues) and cultivating them in children and youth have been among the chief interests of philosophers, theologians, and educators. With a few exceptions, these topics have been neglected by psychologists. However, the emerging field of positive psychology specifically emphasizes
building the good life by identifying individual strengths of character and fostering them (Seligman, 2002). Character strengths are now receiving attention by psychologists interested in positive youth development.
Jon Dunnemann presented on cultivating purpose in youth. Key points included that purpose provides direction and meaning, is shaped by factors like gender and family, and leads to benefits like happiness and resilience. Purpose involves deciding what matters, nurturing one's best qualities, and making a difference. Future directions may introduce youth to examples of purpose from history that advance noble causes today.
African American spirituality provides a rich lens into the heart and soul of the black church experience, often overlooked in the Christian spiritual formation literature. By addressing this lacuna, this essay focuses on three primary shaping qualities o f history: the effects of slavery, the Civil Rights Movement under Dr. Martin Luther King’s leadership, and the emergence of the Black Church. Lour spiritual practices that influence African American spirituality highlight the historical and cultural context of being “forged in the fiery furnace,” including worship, preaching and Scripture, the community of faith and prayer, and community outreach. The essay concludes by recognizing four areas o f the lived experiences of African Americans from which the global church can glean: (1) persevering in pain and suffering, (2) turning to God for strength, (3) experiencing a living and passionate faith, and (4) affirming God’s intention for freedom and justice to be afforded to every individual.
Strengths Building, Resilience, and the Bible: A Story-Based Curriculum for A...Jonathan Dunnemann
This document proposes a story-based curriculum called Global Resilience Oral Workshops (GROW) to build resilience in adolescents around the world. It draws from positive psychology principles like character strengths and teaches problem-solving skills through Bible stories, which are available in over 750 languages. The curriculum aims to lower depression and increase well-being in adolescents, most of whom live in developing countries and prefer oral learning. It incorporates both spiritual and secular resilience strategies and can be adapted across cultures. The proposed implementation is to first pilot it with Brazilian adolescents and train community leaders to disseminate it through an audio-recorded "train the trainer" model.
Historical criticism attempts to read texts in their original situations, informed by literary and cultural conventions reconstructed from comparable texts and artifacts. African American interpretation extends this approach to questions about race and social location for the ancient text, its reception
history, and its modern readers. It arose as a corrective and alternative to white supremacist use of the Bible in moral and political arguments regarding race, civil rights, and social justice. Accordingly, African American interpretation has combined the
insights of abolitionists and activists with academic tools to demonstrate how biblical interpretation can function as an instrument of oppression, obfuscation, or opportunity. Of course, most of these developments have occurred in the larger framework of American Christianity. Yet, its analyses reach
beyond that specific setting, touching on the connections between the Bible and race in public discourse generally, whether in government, academia, or popular culture.
Appropriating Universality: The Coltranes and 1960s SpiritualityJonathan Dunnemann
The role of the Black Protestant Church has figured prominently in scholarly discussions of African American music culture, and to some extent its importance has been explored with respect to jazz. However, with the exception of the Nation of Islam, the influence of Eastern religious practices among black Americans has not been significantly researched nor have adequate connections been made between these spiritual pursuits and the musical innovations they inspired. Nevertheless, since the mid-’60s, black American artists have explored Yoga, Hinduism, various sects of Buddhism, Ahmadiya Islam, and Bahá’í. The
aesthetic impact of these pursuits has been multi-dimensional and far-reaching. In their study of Asian philosophy and religion, jazz musicians have been exposed to the sounds and musical processes they have discovered in the cultures from which these traditions have emerged. One can hear this influence in musical borrowings, such as the use of traditional instrumentation, the reworking of melodic material from folk and classical genres, and the incorporation of indigenous
improvisational and compositional techniques. Though less audible, Eastern spiritual traditions have also exerted a more abstract philosophical influence that has shaped jazz aesthetics, inspiring jazz musicians to dissolve formal and stylistic boundaries and produce works of great originality. Contextualizing the spiritual explorations of John and Alice Coltrane within American religious culture and liberation movements of the 1960s, this essay explores the way that
their eclectic appropriation of Eastern spiritual concepts and their commitment to spiritual universality not only inspired musical innovation, but also provided a counter-hegemonic, political, and cultural critique.
Who Is Jesus Christ for Us Today?
To say that Jesus Christ is the truth of the Christian story calls for further examination. It is one thing to assert that the New Testament describes Jesus as the Oppressed One who came to liberate the poor and the weak (Chap. 4); but it is quite another to ask, Who is Jesus Christ for us today? If twentieth-century Christians are to speak the truth for their sociohistorical situation, they cannot merely repeat the story of what Jesus did and said in Palestine, as if it were selfinterpreting for us today. Truth is more than the retelling of the biblical story. Truth is the divine happening that invades our contemporary situation, revealing the meaning of the past for the present so that we
are made new creatures for the future. It is therefore our commitment to the divine truth, as witnessed to in the biblical story, that requires us to investigate the connection between Jesus' words and deeds in firstcentury Palestine and our existence today. This is the crux of the christological issue that no Christian theology can avoid.
The pivotal role of religion and spirituality in the lives of African Americans marks this ethnoracial group as a particularly important target for attention in research on the psychology and sociology of religion. In this chapter we endeavor to achieve three ends: First, we briefly review literature on meanings of religiosity and spirituality among African Americans. Second, we review the literature on the link between religiosity, spirituality, and health among African Americans. Finally, we examine findings regarding the pathways by which religion and spirituality may achieve its ends.
Transformative Pedagogy, Black Theology and Participative forms of PraxisJonathan Dunnemann
This document discusses transformative pedagogy, Black theology, and participative praxis. It outlines how the author seeks to combine transformative modes of pedagogy from Paulo Freire with the liberative themes of Black theology. It summarizes key contributions from Freire, Black religious educators like Grant Shockley and Olivia Pearl Stokes, and discusses the author's own participative approach to Black theological scholarship using experiential learning exercises. The overall goal is conscientization and formation of lay people and ministers through this interactive theological education approach.
Development of a Program for the Empowerment of Black Single Mother Families ...Jonathan Dunnemann
This project developed and implemented an 8-session coping skills seminar for single mothers in the Antelope Valley Seventh-day Adventist Church. A questionnaire was used to determine topics of interest. The seminar covered finance, education, parenting, communication, and physical, psychological, emotional and spiritual self-care. Evaluation found the seminar improved participants' skills in these areas and positively impacted their well-being and the local church.
Black Males, Social Imagery, and the Disruption of Pathological IdentitiesJonathan Dunnemann
Throughout the history of the U.S., racialized groups have often had their experiences profoundly shaped by social imagery in ways that have created tremendous hardships in the quest for
self-actualization and a healthy sense of self.
The purpose of this article is to shed light on the manner in which Black males have been one of the primary victims of negative social imagery and how the remnants of these constructions continue to have contemporary influences, ....
The document summarizes the 50th anniversary celebration of the Black Student Union at Holy Cross. It discusses the impact of the first 19 black students who enrolled in 1968, including Supreme Court Justice Clarence Thomas and Pulitzer Prize winner Edward P. Jones. It highlights the continued commitment of Holy Cross to admitting students who will lead and create positive change. The president expresses hope for the new year based on interactions with current students who are standing up against bias and building an inclusive community.
The Enchantment and Shadows_ Unveiling the Mysteries of Magic and Black Magic...Phoenix O
This manual will guide you through basic skills and tasks to help you get started with various aspects of Magic. Each section is designed to be easy to follow, with step-by-step instructions.
The Hope of Salvation - Jude 1:24-25 - MessageCole Hartman
Jude gives us hope at the end of a dark letter. In a dark world like today, we need the light of Christ to shine brighter and brighter. Jude shows us where to fix our focus so we can be filled with God's goodness and glory. Join us to explore this incredible passage.
Why is this So? ~ Do Seek to KNOW (English & Chinese).pptxOH TEIK BIN
A PowerPoint Presentation based on the Dhamma teaching of Kamma-Vipaka (Intentional Actions-Ripening Effects).
A Presentation for developing morality, concentration and wisdom and to spur us to practice the Dhamma diligently.
The texts are in English and Chinese.
A375 Example Taste the taste of the Lord, the taste of the Lord The taste of...franktsao4
It seems that current missionary work requires spending a lot of money, preparing a lot of materials, and traveling to far away places, so that it feels like missionary work. But what was the result they brought back? It's just a lot of photos of activities, fun eating, drinking and some playing games. And then we have to do the same thing next year, never ending. The church once mentioned that a certain missionary would go to the field where she used to work before the end of his life. It seemed that if she had not gone, no one would be willing to go. The reason why these missionary work is so difficult is that no one obeys God’s words, and the Bible is not the main content during missionary work, because in the eyes of those who do not obey God’s words, the Bible is just words and cannot be connected with life, so Reading out God's words is boring because it doesn't have any life experience, so it cannot be connected with human life. I will give a few examples in the hope that this situation can be changed. A375
The forces involved in this witchcraft spell will re-establish the loving bond between you and help to build a strong, loving relationship from which to start anew. Despite any previous hardships or problems, the spell work will re-establish the strong bonds of friendship and love upon which the marriage and relationship originated. Have faith, these stop divorce and stop separation spells are extremely powerful and will reconnect you and your partner in a strong and harmonious relationship.
My ritual will not only stop separation and divorce, but rebuild a strong bond between you and your partner that is based on truth, honesty, and unconditional love. For an even stronger effect, you may want to consider using the Eternal Love Bond spell to ensure your relationship and love will last through all tests of time. If you have not yet determined if your partner is considering separation or divorce, but are aware of rifts in the relationship, try the Love Spells to remove problems in a relationship or marriage. Keep in mind that all my love spells are 100% customized and that you'll only need 1 spell to address all problems/wishes.
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A Free eBook ~ Valuable LIFE Lessons to Learn ( 5 Sets of Presentations)...OH TEIK BIN
A free eBook comprising 5 sets of PowerPoint presentations of meaningful stories /Inspirational pieces that teach important Dhamma/Life lessons. For reflection and practice to develop the mind to grow in love, compassion and wisdom. The texts are in English and Chinese.
My other free eBooks can be obtained from the following Links:
https://www.slideshare.net/ohteikbin/presentations
https://www.slideshare.net/ohteikbin/documents
A Free eBook ~ Valuable LIFE Lessons to Learn ( 5 Sets of Presentations)...
Indigenous traditionsna
1. 225
Indigenous Traditions—
North America
A common belief among indigenous peoples of North
America is that everything on Earth and in the universe
has a soul and is animated by spirit—although with over
560 recognized tribes in the United States alone, there is
considerable variation to the theme. Many peoples con-
sider land and water and everything that lives on it and in
it to be sacred, a belief that often—but not always—lends
itself to a sustainable lifestyle.
Native Americans today practice a wide variety of reli-
gious traditions, from their original indigenous ways
to Christianity and combinations of the two in unique
forms of syncretism. It is important to note that most
North American tribal spiritual leaders do not refer to their
practices as “religion”; instead, they refer to “spiritual tradi-
tions,” “sacred ways,” and “spiritual ways of life.” The term
religion is often associated with European, Middle East-
ern, and European-American institutions based on holy
texts, prophets, and monotheism. This differs significantly
from the sacred ways
of native peoples who
have site-specific, Earth-
centered, spiritual eth-
ics and practices based
on intergenerational oral
teachings often referred
to as “traditional knowl-
edge,” “natural laws,” or
“original instructions.”
With 4 million reported
American Indians and 562
recognized American Indian and
Alaskan native nations in the United
States, the range and diversity of spiritual tra-
ditions is immense. In Canada, there are 1,172,790
reported aboriginal people living in more than six hundred
First Nation, Métis, and Inuit bands and off-reserve com-
munities. In Mexico, there are approximately sixty distinct
indigenous groups that speak over sixty unique languages.
The indigenous cultural diversity within and between these
three North American nation-states is vast and complex—
vast because of inherent cultural diversity (ethnic, linguis-
tic, philosophical, and artistic) and complex because of the
severe changes in traditional practices due to numerous
waves of colonialism which tribes responded to, accommo-
dated, and resisted in numerous resilient ways.
There is an almost unfathomable variety of indigenous
religious and spiritual expressions in North America—
from Inuit traditional shamans in northern Canada to Mor-
mon Paiutes in the U.S. Great Basin; from Yaqui syncretic
Catholics in the southwestern United States and Mexico
to Lakota Sun Dancers in the plains of the United States;
from Native American Church worshippers to urban
mixed-blood (Métis, Mestizo, Creole) pan-spiritualists in
major North American cities. From this vast diversity, the
major Native American spiritual practices can be grouped
into four main categories: (1) traditional, (2) Christian
or other major religion, (3) syncretic—a unique combin-
ation of Christian and traditional spiritual practices, and
(4) pan-tribal—an intertribal blend of varied spiritual
beliefs, practices, and ceremonies. This article will focus
on the first category, the traditional spiritual teachings of
North America—the precolonial spiritual philosophies,
ethics, and ceremonies.
Key Concepts
Given all of the geographic, ethnic, cultural, and linguistic
diversity of Native American spiritual traditions, some con-
sistent key concepts can be generalized and summarized.
“o
W
Am
recogni
Alaskan n
States, the range a
ditions is immense. In C
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2. 226 • BERKSHIRE ENCYCLOPEDIA OF SUSTAINABILITY: THE SPIRIT OF SUSTAINABILITY
These teachings originate in the oral tradition and can now
be found in published forms. In terms of philosophy and
belief, most native spiritual traditions are considered holis-
tic and animistic. They originate in ideas that the spiri-
tual and material worlds are intimately entwined and that
nature is an embodiment of sacred and spiritual energies.
Therefore, everything on Earth and in the universe—
plants, animals, clouds, humans, rocks, and so forth—has
a soul and is animated by spirit. This belief is also often
called pantheistic, meaning that the source of the universe,
the universe itself, and nature (including humans) are all
merged as part of one sacred, spiritual creation. These
teachings support the idea that the divine or sacred is both
immanent and transcendent, with the emphasis on imma-
nent, prioritizing a more personal and intimate relationship
with the sacred in daily life.
Native Americans often refer to their teachings
as the “original instructions” because, accord-
ing to their cosmologies and cosmogonies,
they were the first spiritual teachings given
to them, in their own languages, by their
Creator or Creators in the Creation Time.
Each native language serves as the founda-
tion and medium for distinct philosophical,
psychological, and intellectual perspectives
that are often impossible to interpret within
a Western worldview and the English lan-
guage. These original, oral instructions are
like the holy texts of other religions except
they are more spoken, personal, and
dynamic. Within these oral instructions
are specific ethics, values, lessons, and
worldviews that explain how to live a spiritually healthy,
balanced, and good life in harmony with other humans
and the Earth. These spiritual values are infused with prac-
tical science and observation to support the survival and
regeneration of the people and all that the people need to
survive—food, water, shelter, clothing, and medicine. To
support this regeneration, many Native nations, like the
Yurok Tribe of northern California, practice world renewal
ceremonies to literally “keep the Earth in balance.” These
values and practices could also be called an embodied sus-
tainability in the sense that they help a particular group of
people sustain themselves within a specific ecosystem and
traditional homeland.
A common spiritual instruction that Native Americans
share is the perception and understanding that a Great
Power and Great Mystery exists in the universe that is
ultimately unknowable to the human mind. This power
reminds humans to be humble and grateful for the gifts of
life. In dreams, visions, death, darkness, and the unknown,
there is a Great Mystery that must be revered and pla-
cated. This value in, and respect for, Mystery helps humans
realize that they are part of a larger universal cycle of life
and death, creation and destruction, and that reverence,
humility, and humor are aids for peaceful living.
Two other interrelated concepts central to Native
American spiritual traditions are kinship and reciprocity.
Native peoples understand that they are intimately and
personally connected, as if in a family, to the extended
family of the natural world. Through food, water, breath,
and other needs, humans depend on the plants, animals,
soils, climate, and sun for their nourishment and continu-
ance. Therefore, they are holistically interrelated to all that
lives, especially to the “kin” in their local environment. The
Raramuri ethnoecologist Enrique Salmon has called this
“kincentric ecology”: “Indigenous people view both them-
selves and nature as part of an extended ecological family
that shares ancestry and origin. It is an awareness that life
in any environment is viable only when humans view that
life surrounding them as kin” (Salmon 2000, 1327). Since
humans depend on nature for
survival, they must treat
it with care, respect,
and honor, and make
offerings and sacri-
fices to these other
life forms and their
spirits. For example,
when a Cree hunter pre-
pares to hunt, he makes special prayers and offer-
ings to the Moose Spirit so that it will give up its life
to sustain the hunter and his family. After he kills the
moose, he sings a song to it to help its spirit be at peace
and offers a sacred herb such as tobacco, sweetgrass,
or sage to symbolically and literally thank the moose
and reciprocate for the gift of its life. This emphasis and
practice of reciprocity is extremely important and exhibited
in numerous ways when gathering, collecting, or hunting
food or medicine. It is also expressed when exchanging
gifts or trading with friends, family, or folks at traditional
gatherings, ceremonies, or powwows. This spirit of kinship
and reciprocity is also encouraged with all peoples, includ-
ing strangers and people from different backgrounds. In
this sense, Native American spiritual traditions teach about
the importance of cultural pluralism, intercultural respect,
and the gift economy.
Traditional Rituals and Ceremonies
According to Carl Waldman’s Atlas of the North American
Indian, the North American religious traditions “can be
seen as a diffusion and cross-fertilization of two distinct
cultural traditions: the Northern Hunting tradition and
the Southern Agrarian tradition” (Waldman, 67). Ani-
mal worship, shamanism, ritual healing, and interspecies
teachings
accord-
onies,
iven
heir
me.
a-
al,
es
hin
an-
re
in any environment is viable only wh
life surrounding them as kin” (Salmo
humans
surv
it
wh
pares to hunt, he makes spe
ings to the Moose Spirit so tha
to sustain the hunter and his fam
moose, he sings a song to it to he
and offers a sacred herb such as
I.indd 226I.indd 226 10/22/2009 10:51:58 AM10/22/2009 10:51:58 AM
3. INDIGENOUS TRADITIONS—NORTH AMERICA • 227
communication characterize the Northern Hunting tra-
dition. The Southern Agrarian tradition is part of elabor-
ate seasonal and agricultural cycles of planting, growing,
and harvesting foods at certain times. In these tribal sys-
tems, priesthoods and religious institutions are more for-
malized and hierarchical with secretive and esoteric forms
of worship.
Many of the ceremonies and rituals practiced by Native
Americans from both of these generalized traditions involve
sacrifice, the quest of a vision, and use of music, dance, art,
and plant and animal medicines to shift one’s consciousness
from the ordinary to the supernatural. Sacrifice is empha-
sized in the Lakota sweat lodge and Sun Dance ceremonies
where fasting is required and one is purified through intense
heat, sweating, dancing, and prayer. Fasting is very com-
mon in many tribal traditions where a young person enters
a rite of passage and seeks a vision through fasting alone in
nature for a specific period of time, often for four days and
nights. This practice is often called a vision quest. Other
ceremonies involve group activities where the four elements
(air, fire, water, earth) are used with particular songs and
dances to make offerings to ancestors, plants, and animals,
or Earth spirits. The Pueblo Corn Dances of the American
and Mexican Southwest are examples of these group ritu-
als of giving thanks to the Corn Mother through elaborate
group songs, dances, and offerings. The Huichol of Mexico
use their sacramental plant peyote as a medicine to induce
altered states of consciousness and communication with
unseen spirits and energies.
All of these rituals and ceremonies require an intimate
understanding of the local ecology and web of relation-
ships. Therefore, land and water and the life that lives on
and within them are considered sacred and personal. The
landscape must be cared for and tended in a familial and
regenerative way. The Hopi of Arizona use certain clays and
dyes in their ceremonies and sacred arts; thus, they must
have a practical and scientific understanding of geology,
soils, and geography for sustainably harvesting these clays
over thousands of years. Likewise, Midé priests, Ojibwe
traditional healers, use the oil from bear and stur-
geon, two totem animals, in special
healing ceremonies. They must have
a detailed knowledge of
the life cycles, physiolog-
ical stages, anatomy, and
behavior of those animals
to harvest, extract, and
utilize those oils in
healing ways. In
this sense, native
religion, science,
and art merge as a
holistic way of living.
All of these rituals occur in sacred places in specific native
lands and waters. Therefore, the concept of holy lands and
sacred places is central to all Native American traditions.
Kinship Ecology and the
Ecological Indian
For food, medicine, clothing, shelter, sacred practices, and
daily nourishment, Native Americans historically practiced
extensive and intensive land management that was guided
by ethics of restraint, sacrifice, moderation, reciprocity,
gratitude, and celebration. Due to their elaborate belief sys-
tems revolving around kinship and reciprocity and practical
expressions and behaviors involving offerings to the natural
world, Native Americans have often been called the “first
ecologists” or “original environmentalists.” The label of the
“ecological Indian” is met with both approval and disdain
by native peoples of North America. On one hand, indig-
enous peoples throughout the world are the only groups of
humans who have demonstrated living sustainably within
their local ecosystems for thousands of years before colo-
nialism radically disrupted their ways of life. On the other
hand, some native groups have also overexploited natu-
ral resources and either moved or disappeared due to that
overexploitation. Regardless of which position one takes,
it is still considered a stereotype to label Native Americans
as ecologists rather than getting to know who they are as
individual modern people with diverse views, opinions, and
practices. Even though many native peoples have expressed
highly complex and sophisticated ecological philosophies
and practices, to say “all Native Americans are ecological”
is overly romantic, essentialistic, and problematic.
Religious Freedom Struggles
and Controversies
Native Americans today face ongoing threats to their
sacred ways as many tribes struggle to maintain relation-
ships with their sacred places and have access to their tra-
ditional medicines and ancestral lands. Religious freedom
is still difficult and controversial for Native Americans as
many non-natives misunderstand, stereotype, and dis-
criminate against native peoples and their spiritual beliefs
and practices. For example, the people of the Winnemem
Wintu nation of northern California struggle to protect
their sacred sites from being again flooded by the expan-
sion of a river dam. Another threat to Native American
spiritual traditions is the New Age Movement where
“white shamans” and “plastic medicine men” fake Native
American traditions and charge non-natives large amounts
of money to participate in so-called ceremonies. Extractive
industries such as mining, logging, damming, and military
ave
soils, and
over thous
tradition
he
ical
behavio
to harve
utilize t
healin
th
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4. 228 • BERKSHIRE ENCYCLOPEDIA OF SUSTAINABILITY: THE SPIRIT OF SUSTAINABILITY
uses continue to threaten and destroy Native American
shrines, burials, emergence places, and origin sites at an
alarming rate. Industrial land uses, New Age commercial-
ism, cultural stereotypes and ignorance, and governmental
restrictions are some of the main factors that threaten the
religious freedom of today’s Native Americans.
Despite these and other major challenges to Native
American religious freedom and spiritual expression,
today’s Native Americans continue to practice traditional
sacred ways. As the Ojibwe activist Winona LaDuke has
stated, these time-tested spiritual traditions illustrate a
worldview not based on conquest. They demonstrate a
much needed philosophy, ethics, and embodied practice
of ecological kinship and intergenerational responsibility.
Melissa K. NELSON
San Francisco State University
FURTHER READING
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son Education.
Deloria, Vine, Jr. (1994). God is red: A native view of religion. Golden,
CO: Fulcrum Publishing.
Deloria, Vine, Jr. (2006). The world we used to live in: Remembering the
powers of the medicine men. Golden, CO: Fulcrum Publishing.
Graham, Harvey. (2006). Animism: Respecting the living world. New
York: Columbia University Press.
Grim, John. (1998). Indigenous traditions and ecology: The interbeing of cos-
mology and community. Cambridge, MA: Harvard University Press.
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gious traditions: An encyclopedia. Oxford, U.K.: ABC-CLIO.
Kidwell, Clara Sue. (2001). A Native American theology. Maryknoll, NY:
Orbis Books.
Martin, Joel. (2001). The land looks after us: A history of Native American
religion. New York: Oxford University Press.
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Indian sacred places. New York: Penguin.
Nelson, Melissa K. (2008). Original instructions: Indigenous teachings
for a sustainable future. Rochester, VT: Bear & Company/Inner
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Niezen, Ronald. (2000). Spirit wars: Native North American religions in
the age of nation building. Berkeley: University of California Press.
Salmon, Enrique. (2000). Kincentric ecology: Indigenous perceptions
of the human–nature relationship. Ecological Applications, 10(5),
1327–1332.
Smith, Huston. (2007). A seat at the table: Conversations with American
Indian leaders on religious freedom. Berkeley: University of Califor-
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Sullivan, Lawrence. (1989). Native American religions: North America.
New York: Macmillan Publishing Company.
Treat, James. (1996). Native and Christian: Indigenous voices on religious
identity in the United States and Canada. New York and London:
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Vecsey, Christopher. (1991). Handbook of American Indian religious free-
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Waldman, Carl. (2000). Atlas of the North American Indian. New York:
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