PDF-(BOOK)-The Sacred Pipe: Black Elk’s Account of the Seven Rites of the Oglala Sioux (Volume

Black Elk of the Sioux has been recognized as one of the truly remarkable men of his time in the matter of religious belief and practice Shortly before his death in August 1950 when he was the keeper of the sacred pipe he said It is my prayer that through our sacred pipe and through this book in which I shall explain what our pipe really is peace may come to those peoples who can understand and understanding which must be of the heart and not of the head alone Then they will realize that we Indians know the One true God and that we pray to Him continuallyBlack Elk was the only qualified priest of the older Oglala Sioux still living when The Sacred Pipe was written This is his book he gave it orally to Joseph Epes Brown during the latters eight months residence on the Pine Ridge Reservation in South Dakota where Black Elk lived Beginning with the story of White Buffalo Cow Womans first visit to the Sioux to give them the sacred pip Black Elk describes and discusses the details and meanings of the seven rites which were disclosed one by one to the Sioux through visions He takes the reader through the sun dance the purification rite the keeping of the soul and other rites showing how the Sioux have come to terms with God and nature and their fellow men through a rare spirit of sacrifice and determinationThe wakan Mysteries of the Siouan peoples have been a subject of interest and study by explorers and scholars from the period of earliest contact between whites and Indians in North America but Black Elks account is without doubt the most highly developed on this religion and cosmography The Sacred Pipe published as volume thirtysix in the Civilization of the American Indian Series will be greeted enthusiastically by students of comparative religion ethnologists historians philosophers and everyone interested in American Indian life. Linda Sue Warner, Ph.D.. Northeastern Oklahoma A &M. Miami, . OK. November 28, 2012. Place & Identity. . . Who You are. Where you come from. Where you will go. .. . . Issues of Place. denial of rights to land,. . Patricia Cline Cohen • Sarah Stage. . Susan M. . Hartmann. CHAPTER 17. . The Contested West. , . 1865-1900. The American Promise. A History of the United States. chapter 39: rites of passageAnna Prasana, First Solid FoodDuring the samskara, solid food is fed to the child for the �rst time. This is done by the father or the mother in the temple or at 1. Treaties and wars. Conflict between whites and Indians was partly because they did not understand each other.. Robert McGee . was scalped by a Sioux chief in 1864 – the photo was taken in 1890. . ???????????????!?. The wintry hedge was black; . The green grass was not seen; . Percy Bysshe Shelley - 1815. Harshness vanished. A sudden softness. has replaced the meadows' wintry grey.. Little rivulets of water changed. . Patricia Cline Cohen • Sarah Stage. . Susan M. . Hartmann. CHAPTER 17. . The Contested West. , . 1865-1900. The American Promise. A History of the United States. A presentation by Tyler Anderson and Jared Wright . Introduction. Sociology as a positivist science . Understanding the fundamental characteristics of religion. Durkheim is trying to take an objective view of religious belief which can be applied to all religions. Page  Golden Legacy: Illustrated History MagazineDix Hills, NY: Fitzgerald Publishing, 1966-1972According to its publisher, the sixteen volume Golden Legacy collection is not a comic book collect For hundreds of years, Maya artists and scholars used hieroglyphs to record their history and culture. In the nineteenth and twentieth centuries, archaeologists, photographers, and artists recorded the Maya carvings that remained, often by transporting box cameras and plaster casts through the jungle on muleback. The New Catalog of Maya Hieroglyphs, Volume I: The Classic Period Inscriptions is a guide to all the known hieroglyphic symbols of the Classic Maya script. In the New Catalog Martha J. Macri and Matthew G. Looper have produced a valuable research tool based on the latest Mesoamerican scholarship.An essential resource for all students of Maya texts, the New Catalog is also accessible to nonspecialists with an interest in Mesoamerican cultures. Macri and Looper present the combined knowledge of the most reliable scholars in Maya epigraphy. They provide currently accepted syllabic and logographic values, a history of references to published discussions of each sign, and related lexical entries from dictionaries of Maya languages, all of which were compiled through the Maya Hieroglyphic Database Project.This first volume of the New Catalog focuses on texts from the Classic Period (approximately 150–900 C.E.), which have been found on carved stone monuments, stucco wall panels, wooden lintels, carved and painted pottery, murals, and small objects of jadeite, shell, bone, and wood. The forthcoming second volume will describe the hieroglyphs of the three surviving Maya codices that date from later periods.  For at least two millennia before the advent of the Spaniards in 1519, there was a flourishing civilization in central Mexico. During that long span of time a cultural evolution took place which saw a high development of the arts and literature, the formulation of complex religious doctrines, systems of education, and diverse political and social organization.The rich documentation concerning these people, commonly called Aztecs, includes, in addition to a few codices written before the Conquest, thousands of folios in the Nahuatl or Aztec language written by natives after the Conquest. Adapting the Latin alphabet, which they had been taught by the missionary friars, to their native tongue, they recorded poems, chronicles, and traditions.The fundamental concepts of ancient Mexico presented and examined in this book have been taken from more than ninety original Aztec documents. They concern the origin of the universe and of life, conjectures on the mystery of God, the possibility of comprehending things beyond the realm of experience, life after death, and the meaning of education, history, and art. The philosophy of the Nahuatl wise men, which probably stemmed from the ancient doctrines and traditions of the Teotihuacans and Toltecs, quite often reveals profound intuition and in some instances is remarkably “modern.”This English edition is not a direct translation of the original Spanish, but an adaptation and rewriting of the text for the English-speaking reader. The purpose of this book, says the author, is to show the effect of Indian medicinal practices on white civilization. Actually it achieves far more. It discusses Indian theories of disease and methods of combating disease and even goes into the question of which diseases were indigenous and which were brought to the Indian by the white man. It also lists Indian drugs that have won acceptance in the Pharmacopeia of the United States and the National Formulary.The influence of American Indian healing arts on the medicine and healing and pharmacology of the white man was considerable. For example, such drugs as insulin and penicillin were anticipated in rudimentary form by the aborigines. Coca leaves were used as narcotics by Peruvian Indians hundreds of years before Carl Koller first used cocaine as a local anesthetic in 1884. All together, about 170 medicines, mostly botanical, were contributed to the official compendia by Indians north of the Rio Grande, about 50 more coming from natives of the Latin-American and Caribbean regions.Impressions and attitudes of early explorers, settlers, physicians, botanists, and others regarding Indian curative practices are reported by geographical regions, with British, French, and Spanish colonies and the young United States separately treated.Indian theories of disease—sorcery, taboo violation, spirit intrusion, soul loss, unfulfilled dreams and desires, and so on -and shamanistic practices used to combat them are described. Methods of treating all kinds of injuries-from fractures to snakebite-and even surgery are included. The influence of Indian healing lore upon folk or domestic medicine, as well as on the Indian doctors and patent medicines, are discussed. For the convenience of the reader, an index of botanical names is provided, together with a wide variety of illustrations. The disproportionate attention that has been given to the superstitious and unscientific features of aboriginal medicine has tended to obscure its real contributions to American civilization. In this definitive work-a product of more than half a century of research and close observation-the noted anthropologist Omer C. Stewart provides a sweeping reconstruction of the rise of peyotism and the Native American Church. Although it is commonly known that the modern peyote religion became formalized around 1880 in western Oklahoma, it had roots in precontact American Indian ritual. Today it is practiced by thousands upon thousands of American Indians throughout the West.Long a subject of controversy, peyotism has become a unifying influence in Indian life, providing the basis for ceremonies, friendships, social gatherings, travel, marriage, and much more. As Stewart demonstrates, it has been a source of comfort and healing and a means of expression for a troubled people. Mention the name Seminole and most Americans think of the Florida segment of the tribe—Indian men in colorful shirts poling dugouts through the black waters of the Everglades and women sewing patchwork in palmetto-thatched chickees. But another Seminole population, much larger in numbers, lives in the prairie and scrub oak hill country of Oklahoma.Studies of the Oklahoma segment of the tribe have been few, and James H. Howard’s objective in writing this book has been to record the richness of Seminole culture in the West, presenting that culture as it is seen and interpreted by its more traditional members in Oklahoma today.Much of the Seminole culture is held in common, but many differences have grown up between the two groups since the “Trail of Tears” separated them in the 1830s. This does not necessarily mean greater acculturation to white ways by the Oklahoma Seminoles. In some instances the Oklahomans are the more traditional, in that they retain cultural forms mentioned in early records but long forgotten in Florida.Howard documents contributions from many persons, but the greatest amount of information came from Willie Lena, a Seminole town chief who lives in Wewoka, Oklahoma. Born in 1912 and reared by his conservative grandparents, Lena was shielded from the white culture during his childhood and carefully trained in Seminole ways and values. Recognized since his youth as a traditionalist leader, Lena has a lively intelligence, artistic talent, and a warm personality that have led him to serve as an enthusiastic ambassador of his own culture both to the younger generation of Seminoles and Creeks and to non-Indians as well.In a detailed report of Seminole culture as it is found in Oklahoma today, Howard has included chapters on herbal and non-herbal remedies, magic and witchcraft, supernaturals, the Green Corn Ceremony, the nighttime dances and other ceremonials, sports and games, mortuary practices, and other aspects of the Seminole world. Based on firsthand information and extensive fieldwork, Howard’s descriptions are appealing and immediate. He also displays extensive knowledge of the related literature, and parallel material recorded in earlier sources is often cited for comparison. Lena’s illustrations add further interest and authenticity to the book.Seminole culture, with its unique attitudes and beliefs and distinctly Southeastern Indian worldview, has persisted in spite of more than four hundred years of exposure to European and American culture. It is quite clear from the material presented in this book that there will continue to be American Indians in Oklahoma who proudly call themselves “Seminole” for many years to come. Recently identified as a killer, tobacco has been the focus of health warnings, lawsuits, and political controversy. Yet many Native Americans continue to view tobacco-when used properly-as a life-affirming and sacramental substance that plays a significant role in Native creation myths and religious ceremonies.This definitive work presents the origins, history, and contemporary use (and misuse) of tobacco by Native Americans. It describes wild and domesticated tobacco species and how their cultivation and use may have led to the domestication of corn, potatoes, beans, and other food plants. It also analyzes many North American Indian practices and beliefs, including the concept that Tobacco is so powerful and sacred that the spirits themselves are addicted to it. The book presents medical data revealing the increasing rates of commercial tobacco use by Native youth and the rising rates of death among Native American elders from lung cancer, heart disease, and other tobacco-related illnesses. Finally, this volume argues for the preservation of traditional tobacco use in a limited, sacramental manner while criticizing the use of commercial tobacco.Contributors are: Mary J. Adair, Karen R. Adams, Carol B. Brandt, Linda Scott Cummings, Glenna Dean, Patricia Diaz-Romo, Jannifer W. Gish, Julia E. Hammett, Robert F. Hill, Richard G. Holloway, Christina M. Pego, Samuel Salinas Alvarez, Lawrence A Shorty, Glenn W. Solomon, Mollie Toll, Suzanne E. Victoria, Alexander von Garnet, Jonathan M. Samet, and Gail E. Wagner.