61. Native North American well the Puritan attitudes to the religion of the also used as the name for ceremoniesand councils SE, Washington, DC 20003 native american Rights Fund 1506 http://www.geocities.com/intangible_soul/rnativ.html

Back Native North American Native American religion is an extensive topic to discuss, requiring much research. Each tribe has their own beliefs, so to lump all Native American beliefs into one category is simply impossible, and wrong.  Below is a very brief, anecdotal, encyclopedic description of Native American (or perhaps more properly entitled American Indian) beliefs/religion. Native American Church, religious cult of NAVAHO and others, blending Christian fundamentalism with peyotism, a Native American religion that began (c.1890) among KIOWA and honored PEYOTE as a sacramental food. Peyotists of many tribes founded the Native American Church in 1918. The Navaho Tribal Council banned it in 1940 as a threat to both native Navaho culture and Christianized Navahos, but the cult flourished covertly until the council relented in 1967. Up to 80% of the Navahos in the SW are now practicing members. By the 1970s some states had changed their laws to allow the religious use of peyote. Note: This was obtained from an encyclopedia. I wonder if the writer was white, or American Indian.

62. Br-native erroneous conviction that the native american cultures were the extent to which religioninfluenced social the bundles and respective ceremonies released power http://www.ucalgary.ca/~nurelweb/reviews/br-nativ.html

BOOK REVIEWS NATIVE AMERICAN TRADITIONS To return to the: NURELWEB SITE H-NET BOOK REVIEW Published by H-PCAACA@msu.edu (August 1996) Reviewed for H-PCAACA by Michelle R. Kloppenburg, University of Paderborn, Germany Religion and Native Americans

63. NativeWeb Resources: Religion & Spirituality A site on New Age exploitation of indigenous religion. ministry for urban and reservationAmerican Indians/native and to strengthen and plant native churches on http://www.nativeweb.org/resources/religion_spirituality/

Home Login Contact Us Resources for Indigenous Cultures around the World Resources Community Services About Us Resource Center Internet Links Nations Index Geographic Region Index Search the Site ... Top 5 Percent Hosted Resources Hosted Pages NativeLaw News NativeTech Site Information Get your FREE EMAIL @NativeWeb.Net! Community About Us Hosting Information ... Resource Database Resources: 28 listings Name and Description Nation Location Hits American Indian Church - Official Site Sioux US - West Originally established to promote respect among native people for their own traditions, the American Indian Church has blossomed into an all-inclusive community. Also known as The Gathering the AIC is both a church and a way of life, honoring the sacredness of each human being while recognizing our connection and accountability to all things. Ayibobo to the Vodoun Culture In this website, we have tried to showcase years of research. However if some of this material seems too dense to you it is because it is not meant to be a primer to the Vodoun Culture. In any case, take a look around, let the table of contents guide you. Beauty and harmony need not be understood. More sites on www.geocities.com

64. Native American Indian Folklore - Links To Native American Sites Albanese, Martin E. Marty The Algonquin (native americans) by Trail or Life, Legendsand religion of the Indians (The Junior Library of american Indians) by http://www.earthbow.com/native/links.htm

65. Native American Studies - The University Of Montana-Missoula Analysis of the oral traditions of native americans including a study of the literaryworks of leading UG 301E american Indian religion and Philosophy 3 http://www.umt.edu/nas/courses.htm

Degree Requirements Minor Requirements NAS Courses Faculty Native American studies, as an academic discipline, is committed to examining the contemporary and ancient experiences and ways of life of the first Americans from their perspective. The curriculum is designed to provide a study of American Indians from a holistic and humanistic viewpoint by focusing upon their cultural, historical, and contemporary life. Courses are designed for both Native American and non-Native American students so they can better understand human similarities and differences, thereby leading to the development of increased communications and good interpersonal relationships. The Native American Studies major realizes the objectives of a liberal arts education. The curriculum helps students develop cultural breadth through the study of Native American perspectives and world view. At the same time, the Indian perspective of the major offers students a broader view of history and cultural change than is ordinarily found in the traditional liberal arts courses and is appropriate to the pluralistic society of our time. As a result, the Native American studies major is interdisciplinary, offering courses from literature to history, and provides a perspective that critically analyzes and evaluates the strengths and limitations of each contributing discipline.

66. The University Of Montana Catalog - 2001 To 2002 UG 301E american Indian religion and Philosophy origins, world views; religious ceremoniesand the 303E Ecological Perspectives in native american Traditions 3 http://www.umt.edu/catalog/01-02/natamst.htm

Department of Native American Studies Kathryn W. Shanley, Chair Native American studies, as an academic discipline, is committed to examining the contemporary and ancient experiences and ways of life of the first Americans from their perspective. The curriculum is designed to provide a study of American Indians from a holistic and humanistic viewpoint by focusing upon their cultural, historical, and contemporary life. Courses are designed for both Native American and non Native American students so they can better understand human similarities and differences, thereby leading to the development of increased communications and good interpersonal relationships. The Native American studies major realizes the objectives of a liberal arts education. The curriculum helps students develop cultural breadth through the study of Native American perspectives and world view. At the same time, the Indian perspective of the major offers students a broader view of history and cultural change than is ordinarily found in the traditional liberal arts courses and is appropriate to the pluralistic society of our time. As a result, the Native American studies major is interdisciplinary, offering courses from literature to history, and provides a perspective that critically analyzes and evaluates the strengths and limitations of each contributing discipline.

67. Välkommen Till Fjärde Värden. as a fact by a naive american and European in long term implications for the cultureand religion of the 3. That nonnative individuals or organisations are in http://www.algonet.se/~f4world/sham.html

The Project of the Fourth World Association, Sweden New Spiritual Movements in Europe and Indigenous Peoples in the World: The Question of Cultural and Religious Theft Fourth World Ass. Sweden, Board Member Box 16069, 10322 STOCKHOLM, SWEDEN tel +46-8-208050, fax +46-8-201577, email: ursula@mp.se BACKGROUND INFORMATION The Western Neo-Shamanic Scene - a threat for indigenous peoples cultures, their spirituality and their identity. Many people are searching for a deeper spiritual engagement with the world, and feel a hunger unmet by the teachings and services of traditional religious institutions. Westerners have begun to take an interest in Native American or other indigenous spiritual practices - one can easily find books, workshops and lectures offering rituals and ceremonies to non-native people in USA, Canada, Europe or Australia. However, many indigenous people, including highly respected religious elders, have condemned such "borrowing." They identify it as a form of cultural exploitation, gravely detrimental to the survival and well-being of indigenous people. European-Americans have stolen Native lands, Native resources, Native children, Native cultural images, and more recently Native profits. Now, they are are taking Native spirituality, too. All of these thefts constitute violations of Native sovereignty - the inherent right of indigenous nations to govern themselves, and keep the lands, cultures, and economies that belong to them.

68. Native American Overview of ceremonies, charter, news and events. Category Society Religionand Spirituality native american http//www.utahnac.org/. http://www.ad.com/Society/Religion_and_Spirituality/Native_American/

search Top Categories: Prophecies Publications Rites and Rituals Totems ... American Indian Religious Rights Foundation International organization defending the basic religious rights of American Indians. Category: Society > Religion and Spirituality > Native American http://www.airr.org/ First Nations Spirituality A directory of Internet resources relating to the aboriginal spiritual traditions of North America. Category: Society > Religion and Spirituality > Native American http://www.aetheric.com/firstnations/ Heart of Sky Webpage about living Maya religion and spirituality, with resources and links to related sites. Category: Society > Religion and Spirituality > Native American http://www.uwec.edu/academic/curric/greidebe/hos/Spirit/ International Aboriginal Ministries About a church doctrine based upon traditional spiritual belief systems of the aboriginal, indigenous Peoples of North America. Not New Age. Category: Society > Religion and Spirituality > Native American http://www.geocities.com/internationalaboriginalministry/ Manuela Standing Woman Personal homepage about Native American wisdom and traditions. Poetry, links, quotes, essays. Strong accent on animal rights and human/animal relations.

69. Written Statement Submitted By The International and sacred items such as the Pipe, drum and gourd are very important to the traditionalceremonies. Freedom of religion for native american prisoners has http://www.unhchr.ch/Huridocda/Huridoca.nsf/(Symbol)/E.CN.4.2002.NGO.49.En?Open

70. Myss.com the ancestors of the North american Indians, incorporated The native religions ofNorth America, like those of they make up a communal religion; many tribes http://www.myss.com/worldreligions/Indians.asp

Native American Spirituality Archaeologists propose that tens of thousands of years ago a somewhat uniform culture stretched around the northernmost regions of the globe from Greenland and Scandinavia to northern Asia and Siberia. The peoples of this circumpolar culture shared a common history and many religious beliefs and practices including animism, shamanism, and ceremonies centered around hunting and animals. The culture reached down into China, where it influenced the development of Taoism , and Tibet, whose shamanistic Bon culture left its stamp on Tibetan Buddhism . Beginning as long as 60,000 years ago, the peoples of northern Asia migrated across what is now the Bering Sea to Alaska and Canada, and then down through the Great Plains of North America to Central and South America. The native religions of North America, like those of other continents, by and large rely on oral rather than written transmission, which is why they are sometimes called preliterate, or primal, acknowledging their ancient status (the term "primitive" is no longer applied, because of its pejoritive connotation). In the truest sense, they make up a communal religion; many tribes and members contributing to a tradition which is basically the same for most Indians, with a wide rangs of regional and tribal variations. Indigenous peoples look on the cosmos as a living womb that nurtures their lives, and so they have less neeed to destroy or reshape it as more technologically developed cultures do (although they sometimes abuse the land and livestock as developed cultures do). Their goal could be described as achieving harmony in the personal, social, and cosmic realms, rather than gaining personal salvation or liberation as historical religions aim to do.

71. Mount Shasta | Bullfrog Films feels that the New Age ceremonies offend the guaranteed to those who practice landbasedreligion. inspire. Walter Echo-Hawk, native american Rights Fund http://www.bullfrogfilms.com/catalog/ms.html

Search tips PRICING / ORDER To order this video select one choice below then click "Add to Order" (You can also use this process to generate an order form for faxing or mailing.) Purchase:* Rent:* Preview * Reduced rates for activists and grassroots groups. Please inquire. Preview Policy License Agreement ORDER INFO Bullfrog Films P.O. Box 149 Oley, PA 19547 Tel: 610/779-8226 Fax: 610/370-1978 In the Light of Reverence (Classroom Version) (Series) Mount Shasta The Wintu aim to keep their sacred spring on Mount Shasta from harm. 31 minutes Color Closed Captioned Grade Level: Grades 9-12, College, Adult US Release Date: 2001 ISBN: 1-56029-899-5 Directed by Christopher McLeod Produced by Christopher McLeod and Malinda Maynor Narrated by Peter Coyote and Tantoo Cardinal A Production of the Sacred Land Film Project of Earth Island Institute A Presentation of the Independent Television Service in association with Native American Public Telecommunications with funding provided by the Corporation for Public Broadcasting "This beautifully crafted film is a wake-up call for everyone who cares about the environment and human rights." Robert Redford

72. Devils Tower | Bullfrog Films who know how to do ceremonies should come not guaranteed to those who practice landbasedreligion. and inspire. Walter Echo-Hawk, native american Rights Fund http://www.bullfrogfilms.com/catalog/dt.html

Search tips PRICING / ORDER To order this video select one choice below then click "Add to Order" (You can also use this process to generate an order form for faxing or mailing.) Purchase:* Rent:* Preview * Reduced rates for activists and grassroots groups. Please inquire. Preview Policy License Agreement ORDER INFO Bullfrog Films P.O. Box 149 Oley, PA 19547 Tel: 610/779-8226 Fax: 610/370-1978 In the Light of Reverence (Classroom Version) (Series) Devils Tower The Lakota struggle to protect their sacred site from climbers and other encroachers. 30 minutes Color Closed Captioned Grade Level: Grades 9-12, College, Adult US Release Date: 2001 ISBN: 1-56029-897-9 Directed by Christopher McLeod Produced by Christopher McLeod and Malinda Maynor Narrated by Peter Coyote and Tantoo Cardinal A Production of the Sacred Land Film Project of Earth Island Institute A Presentation of the Independent Television Service in association with Native American Public Telecommunications with funding provided by the Corporation for Public Broadcasting "This beautifully crafted film is a wake-up call for everyone who cares about the environment and human rights." Robert Redford

73. Wounded Knee, Unincorporated Community In South Dakota, On The Pine Ridge Indian practices as sweat lodges, pipe ceremonies, and the two conflicts between the localNative american population and Sioux began practicing a religion taught by http://www.emayzine.com/lectures/ghostdance.html

Ghost Dance Wounded Knee , unincorporated community in South Dakota, on the Pine Ridge Indian Reservation. Wounded Knee was the site of two conflicts between the local Native American population and the United States government. In the late 1880s the Sioux began practicing a religion taught by Wovoka Wovoka , also called Jack Wilson (circa 1856-1932), a Paiute prophet, born in what is now Mineral County, Nevada. He worked for a rancher, whose surname he acquired. About 1888 Wovoka suffered a fever accompanied by delirium he claimed to have had a vision of God instructing him to teach his fellow Native Americans a certain dance ritual, which came to be known as the ghost dance. He promised that performing the ritual ghost dance would result in the return of native lands, the rise of dead ancestors, the disappearance of the whites, and a future of eternal peace and prosperity. The Plains peoples soon regarded him as their messiah. Nearby white settlers, frightened by the rituals, called for federal intervention. The U.S. Army believed Chief Sitting Bull to be the instigator of an impending rebellion, and he was arrested in December 1890.

74. SAAM: Teachers' Guides native americans, whose ancestors crossed from Asia to the midnineteenth centuryin the american Southwest supernatural being important in the religion of the http://americanart.si.edu/education/guides/pueblo/pueblo_glossary.html

Back to: Pueblo Menu Pueblo Indian Watercolors Cultural Definitions Glossary Cultural Definitions The definitions that follow refer to terms used in this guide. America In the early sixteenth century, all of the land in the Western Hemisphere (including North, Central, and South America) was named after the little-known Italian navigator Amerigo Vespucci, who some thought was the first European to visit the continents of the Western Hemisphere. Although many people use the name "America" to mean the United States of America, the U.S.A. is only one of many countries in America. Back to: Menu Anglo The first people to live in the Southwest of what is now the United States were members of different Indian cultures. The next group to arrive were Spanish explorers, soldiers, and settlers who came north from Mexico. Later, other explorers, soldiers, and settlers came from the eastern United States. Because most of them spoke English, they were called Anglos (a term that refers to the Anglo-Saxon roots of the English people) by the Hispanic and Indian peoples already there. Even though Caucasian people are not necessarily of English descent, Anglo continues to be used in the area to identify non-Hispanics and non-Indians. Back to: Menu Hispanic The historical name for the Iberian peninsula where Spain is located is Hispania. Like many European nations, Spain established colonies on the African, Asian, and American continents. Although they did not live in Spain, many colonists around the globe referred to themselves as "Spanish" to differentiate themselves from indigenous peoples who lived in areas before the colonial conquests.

75. Native American Spirituality Essay by Donna Ladkin. Topics include landbased spirituality, creation mythology and immanence.Category Society religion and Spirituality native american...... Vine Deloria, Jr. God is Red A native View of religion (Fulcrum Publishing, 1994). americanIndian Mythology (Mentor Books, 1968). Carol Lee Sanchez. http://www.greenspirit.org.uk/resources/NatAmerSpirit.htm

TOPIC: Native American Spirituality Editor Donna Ladkin The papers relating to this topic are: Carol Lee Sanchez. Animal, Vegetable, and Mineral. Jack D. Forbes. Indigenous Americans: Spirituality and Ecos (LINK) Introduction to the Topic There were over one thousand different tribal peoples indigenous to the North American continent when Europeans first arrived in that territory. Each tribe had its own set of festivals, rituals, and spiritual beliefs, therefore to write of 'Native American spirituality' as one entity would be erroneous. However, common features are apparent across tribal peoples, pointing to some of the assumptions which inform the spiritual beliefs and practices of those indigenous to the North American continent . Spirituality played a central role in the lives of many of these peoples, for as Angie Debo writes: he [the Indian] was deeply religious. The familiar shapes of earth, the changing sky, the wild animals he knew, were joined with his own spirit in mystical communion. The powers of nature, the personal quest of the soul, the acts of daily life, the solidarity of the tribeall were religious, and were sustained by dance and ritual. This piece attempts to highlight some of the key aspects which Native American peoples share in terms of their spirituality. There is much that has been written in this area, and the brief list of suggested books I offer may provide a starting point for those wishing to pursue this area further.

76. Relevant U.S. Laws And Court Cases Involving Sacred Lands the 1872 Mining Law, “The Last american Dinosaur Century between the US Governmentand native americans. public or private, to manifest his religion or belief http://www.sacredland.org/legal.html

Proposed Legislation (2002) In July, 2002 sacred land protection legislation was introduced both at the federal level and in California. Read H.R. 5155, The Sacred Lands Protection Act , introduced on July 18, 2002 by Congressman Nick Rahall (D, WV), and S.B. 1828, The Native American Sacred Sites Protection Act , sponsored by California State Senator John Burton (D, San Francisco). Read an insightful critique of these two proposed pieces of legislation by cultural resources expert Thomas F. King. Read California Governor Gray Davis' rationale for vetoing SB 1828 on September 30, 2002. American Indian Religious Freedom Act The American Indian Religious Freedom Act of 1978 (AIRFA) was originally intended to protect all forms of Native American spiritual practices, but the law failed to protect sacred sites in subsequent court tests. AIRFA was a policy statement that had no enforcement power, no "teeth." In 1993, the Native American Free Exercise of Religion Act was introduced, which included provisions for sacred site protection; however, this was dropped and the section protecting the ceremonial use of peyote use was eventually passed as an amendment to AIRFA in 1994.

77. "the People's Paths!" NAIIP News Article! - One Native American Woman nonEuropean symbols and rituals (especially native american and Tibetan is that thereis no such religion as shamanism Most native groups have a wide range of http://www.yvwiiusdinvnohii.net/Articles2002/Forbes0201NativeIntelligence.htm

NLThomas Native Intelligence "Focus: Shamanism, New and Old" Guest column by Jack D. Forbes Professor, Native American Studies University of California, Davis NAIIP News Article ~ February 2002 At least until recently, the word "shaman" was one of those terms which would lead most indigenous people to figuratively "reach for their shields" and assume a defensive posture. "Shaman" has been pretty much of a dividing line word: those who use it are non-Native and/or anthropological, or are ignorant of Native Americans' feelings. Indigenous people refer to their own holy people and curers by other terms such as doctor, medicine person, spiritual leader, elder, herbalist or diagnostician, recognizing a wide variety of callings and skills. Of course, before "shaman" became popular in the anthropological literature, indigenous healers and religious persons were often referred to as "witch doctors," "sorcerers" or other derogatory terms, words still used reportedly in right-wing Christian missionary propaganda. But "shaman" is not an innocent term either, because it rises out of a clear misunderstanding of, and denigration of, non-European cultures. According to Webster's New Collegiate Dictionary (1981 edition), the word is from the Tungus language of eastern Asia and refers to "a priest who uses magic for the purpose of curing the sick, divining the hidden, and controlling events." The dictionary goes on to define "shamanism" as "a religion of the Ural-Altaic peoples of northern Asia and Europe characterized by belief in an unseen world of gods, demons, and ancestral spirits responsive only to shamans; also: any similar religion." Quite obviously the above definitions present a culturally hostile picture since the use of terms such as "magic," "demons," "gods" and "ancestral spirits" will likely be interpreted as backward, evil or even "devilish" by many European readers. Moreover, "shamanistic" religions have usually been regarded as more "primitive" than other religions by cultural evolutionists.

78. Native American Social Wisdom About Religion By Theodore Walker, Jr. See GOD IS RED A native VIEW OF religion, SECOND EDITION (Golden, ColoradoNorth american Press, 1992) by Vine Deloria, Jr.. http://faculty.smu.edu/twalker/4444.htm

Chapter Four: Where Social Ethics is Instructed by Native American Social Wisdom about Religion by Theodore Walker, Jr. [Return to Main Menu to select another interpretive theme.] [Return to Title Page to Circle of Concerns Menu religion as interpretive theme: It is characteristic of Native American social wisdom concerning human peoples to be attentive to these interpretive themes: tribalism, nationalism, relations to other life/land, and religion. Here, social ethical reflection is very much instructed by Native American reflections on religion. Native Americans characteristically understand religion in terms of collective and individual efforts to be or become more rightly related to the all-inclusive Great Spirit/Creator, and in terms of efforts to be or become more rightly related to other life, including especially Mother Earth, the land and other created-creative-creaturely life, and in terms of efforts to be or become more rightly related to human peoples, nations, tribes, and individuals. *[See a note about recent scholarly controversy concerning the authenticity of the Mother Earth concept among Native American peoples : here instructed by Ines Talamantez of the Mescalero Apache Nation and Jace Weaver of the Cherokee nation.]

79. Living Traditions | NAIG Past & Present Blaine, Minnesota © Northern native Broadcasting Yukon are a venue for North AmericanIndigenous peoples to come and to celebrate their religion, language and http://www.virtualmuseum.ca/Exhibitions/Traditions/English/history_games_05.html

The vision continues: 1995 NAIG 1995 NAIG Opening Ceremonies, Blaine, Minnesota The third North American Indigenous Games were held in Blaine, Minnesota, July 29-August 6,1995 The first time the United States hosted the NAIG There were over 11,000 participants, representing 26 states and 9 provinces / territories Over 20,000 attended the Opening Ceremonies Cultural performers accompanied many teams 1995 NAIG Opening Ceremonies, Blaine, Minnesota What the Games mean The NAIG are a venue for North American Indigenous peoples to come together to build unity and strength and to celebrate their religion, language and customs: "...the Games are our teaching tool, not the performance at the Games, but the pursuit to perform, and that teaching tool can tell the young people how to succeed." (Billy Mills, 1964 Olympic gold medal, 10,000 metres) "...the North American Indigenous Games... [present] the challenge to live the cultural life... to live like a warrior... to live under four concepts: self-responsibility... humility... power of giving... core of spirituality..." (Billy Mills) "To build the strength of the Native people..."

80. Native Intelligence: upon nonEuropean symbols and rituals (especially native american and. is that thereis no such religion as shamanism, . Most native groups have a wide range of. http://cougar.ucdavis.edu/nas/faculty/forbes/personal/shamanism.html

Native Intelligence: a column by Jack D. Forbes Native American Studies University of California, Davis This column's focus: Shamanism, New and Old At least until recently, the word "shaman" was one of those terms which would lead most indigenous people to figuratively "reach for their shields" and assume a defensive posture. "Shaman" has been pretty much of a dividing line word: those who use it are non-Native and/or anthropological, or are ignorant of Native Americans' feelings. Indigenous people refer to their own holy people and curers by other terms such as doctor, medicine person, spiritual leader, elder, herbalist or diagnostician, recognizing a wide variety of callings and skills. Of course, before "shaman" became popular in the anthropological literature, indigenous healers and religious persons were often referred to as "witch doctors," "sorcerers" or other derogatory terms, words still used reportedly in right-wing Christian missionary propaganda. But "shaman" is not an innocent term either, because it rises out of a clear misunderstanding of, and denigration of, non-European cultures.

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