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4. The effects that European colonisation has had on the indigenous people
Impact of the indigenous people on the europeans
4. The effects that European colonisation has had on the indigenous people
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When Europeans first set foot upon the shores of what is now the United States they brought with them a social structure which was fundamentally based around their concept and understanding of Western European Christianity. That the indigenous peoples might already have a thriving civilization, including religious beliefs and practices, that closely paralleled the beliefs and practices of European civilization, was a concept not considered by these early explorers and settlers. This European lack of cultural understanding created tensions, between Native Americans and Europeans, and later between Native Americans and Euro-Americans, that eventually erupted into open warfare and resulted in great bloodshed between cultures. For the Lakota peoples of North America, cultural misunderstanding culminated with Euro-American misinterpretation of the purpose of the Native American Ghost Dance with its related religious beliefs and the massacre of peaceful Native American Lakota people as they were attempting to flee to the safety of the Agency at Pine Ridge Reservation near Wounded Knee Creek in what is now the state of South Dakota.
When contact was made with indigenous peoples, Europeans discovered that the languages of the indigenous peoples did not include words for religion or for God as Europeans understood these concepts. These Europeans considered themselves a civilized and pious people who lived according to the ways and teachings of the Christian Bible and believed that this was the only proper and correct code of conduct. Believing that the lack of Native American words to identify and describe God and religion meant that these concepts did not exist within the culture and society of the indigenous peoples, the European...
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...itor footnote number 8, Joseph Epes Brown, The Sacred Pipe Black Elk’s Account of the Seven Rites of the Oglala Sioux, (Norman: University of Oklahoma Press, 1989), 6.
Editor footnote number 9, Joseph Epes Brown, The Sacred Pipe Black Elk’s Account of the Seven Rites of the Oglala Sioux, (Norman: University of Oklahoma Press, 1989), 6.
Editor footnote number 9, Joseph Epes Brown, The Sacred Pipe Black Elk’s Account of the Seven Rites of the Oglala Sioux, (Norman: University of Oklahoma Press, 1989), 6.
Colin G. Calloway, First Peoples, (Boston: Bedford/St. Martin’s, 2008), 306.
Ibid., 310.
Ibid., 313.
Ibid., 340.
Colin G. Calloway, First Peoples, (Boston: Bedford/St. Martin’s, 2008), 312.
Gregory E. Smoak, ghost dances and identity, (Berkeley: University of California Press, 2008), 154.
Ibid., 114.
Ibid., 120.
Ibid., 114.
In George E. Tinker’s book, American Indian Liberation: A Theology of Sovereignty, the atrocities endured by many of the first peoples, Native American tribes, come into full view. Tinker argues that the colonization of these groups had and continues to have lasting effects on their culture and thus their theology. There is a delicate balance to their culture and their spiritual selves within their tightly knit communities prior to contact from the first European explorers. In fact, their culture and spiritual aspects are so intertwined that it is conceptually impossible to separate the two, as so many Euro-American analysts attempted. Tinker points to the differences between the European and the Native American cultures and mind sets as ultimately
Sioux as told through John G. Neihardt, an Indian boy then a warrior, and Holy Man
of Native American Culture as a Means of Reform,” American Indian Quarterly 26, no. 1
Corbett, B. (1999). Last call in Pine Ridge For the Lakota’s in White Clay, Nebraska, death is on the house. Retrieved February 6, 2005, from http://ishgooda.org/oglala/whitcla1.htm
The American version of history blames the Native people for their ‘savage ' nature, for their failure to adhere to the ‘civilized norms ' of property ownership and individual rights that Christian people hold, and for their ‘brutality ' in defending themselves against the onslaught of non-Indian settlers. The message to Native people is simple: "If only you had been more like us, things might have been different for you.”
Duane Champagne in Social Change and Cultural Continuity Among Native Nations explains that there has never been one definitive world view that comprises any one Native American culture, as there is no such thing as one “Native community” (2007:10). However, there are certain commonalities in the ways of seeing and experiencing the world that many Native communities and their religions seem to share.
Bastien, B. (2011). Blackfoot ways of knowing: The worldview of the siksikaitsitapi. Calgary, Alberta: University of Calgary Press.
Vizenor, Gerald. "Measuring My Blood." Native American Literature: A Brief Introduction and Anthology. Ed. Gerald Vizenor. New York: Harper Collins, 1996. 69-74.
This provides powerful insight into the role Bigfoot like creatures played in Native American cultures. Some tribes were not afraid of the creatures, considering them kind and helpful, while peacefully coexisting with them. Other tribes found them to be more violent and dangerous creatures. The fact that these tribes called the animals Stick Indians or Brush Indians seems to suggest that the creatures were simply other tribes they did not get along with opposed to a village of mythical creatures. Some examples of Bigfoot like creatures in Native American tribes include the Chiye – Tanka, the Lofa, the Maxemista, and the popular Sasquatch. The Chiye – Tanka was the Bigfoot like creature of the Sioux Indians (“Native American,” n.d.). This animal
New York: North Point, 1999. Print. The. Leeming, David, and Jake Page. The Mythology of Native North America.
Black Elk, F (2000). Observations on Marxism and Lakota Tradition. In Brunk, T., Diamond, S.,
I have decided to discuss the topic of Spirituality in Native Americans. To address this topic, I will first discuss what knowledge I have gained about Native Americans. Then I will discuss how this knowledge will inform my practice with Native Americans. To conclude, I will talk about ethical issues, and dilemmas that a Social Worker might face working with Native American people.
Much of the literature written by Native Americans from the Southeastern U.S. draws from traditional tribal myths. Many of these myths have been transcribed and translated into English by various ethnographers and folklorists, and, in the case of the Cherokee, myths have been collected and published in acclaimed books. Anthropologist James Mooney, an employee of the federal government at the end of the nineteenth century and the beginning of the twentieth century, collected a large number of mythological stories from informants during his years of fieldwork among the Eastern Band of the Cherokee in western North Carolina; Mooney incorporated that material into the important compilation Myths of the Cherokee (1900). A century later, folklorist Barbara R. Duncan, a researcher employed by the Museum of the Cherokee...
Buffalo calf woman was one of the myths that surrounded the Oglala culture. The story was told by older women to new generations. These tales have been passing down from their ancestors. The story of how the universe was created. A woman was the creator of time and space; she came from the sky and came to earth as a fallen star. “ In the transformation of Falling Star into the sacred White Buffalo Calf Woman, she brings to a starving Lakota nation that instrument of prayer the Calf Pipe, which along with the Seven Sacred Rites will intervene in their lives whenever they are experiencing hardship and danger” (Powers 13). The story of buffalo calf women is one of the sacred tales to the Oglala culture. She was the provider of the seven sacred rites and gave the Oglala culture hope in times of suffering and danger. The seven sacred rites have been a part of the Oglala and were perform during the following seven ceremonies, vision quest, ghost keeping, making of relatives, buffalo ceremony, throwing the ball, and sun
...ess the beauty of such unique ceremony.” As he told the very story with deep tones, he would raise his hand clutching a green blade. He said the oldest native gave it to him and that in the exchange the blade gave off light. In return the captain gave his most personal affect, his fathers pocket watch. His time with the natives he said was the best time of his life. The captain believed that the Indians were untainted beings; he said he could feel a connection between the people and believed that their power was routed by a natural energy, native to the land. But the Captain's stories were hard to take in full, the man had a thirst and he drank regularly. No matter how much he drank the captain only needed three hours of sleep to right him. He would wake up perkier than a horny pig and scold us till we joined him. With the captain gone. God to save us…