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Sioux culture and beliefs
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The Sioux believed that “Mother Nature” created all things. Thus: inside animals, plants, and humans, there’s something called“Wakana” which comes from the “Great Spirit”. With regards to this, the Sioux didn’t think that the physical and spiritual world are separate but connected. In total the Sioux are known to have seven ceremonies, but two of the most important ones include “The Sun Dance and “Sacred Pipe Ceremony”. The Sun Dance was performed every year at the beginning of Summer Solstice, lasting up to as long as eight days. The purpose of this dance, was to demonstrate the never ending cycle between life and death ( nature rely one another each other). It started out with the priest directing a group of Sioux men to find a tree with a fork once they found one they then would put a bundle on to the fork. Next a group of nicely dressed Sioux women, clansmen, and the main dancer would prepare the lodge. What’s left is for the Eagle to do it’s job. But long before the Eagle was the buffalo, it was the center of past Sun Dances because of its representation of their way of life. …show more content…
On the other hand, “The Sacred Pipe Ceremony” circled around the smoke of truth that came out from the pipe, the smoke represented their prayers to the Great Spirit, who interacted with Mother Nature.
The item both a religious and spiritual enshrinement was treated with care and respect. Hence, the job was given to the members from “ Tobacco Society” in the Sioux Tribe, who would put little amounts of tobacco or a mixture of herbs and then poof out in each of the four directions to attest to Father Sky, Mother Earth, and the Great Spirit. During this process the pipe will be passed around the circle from one person to the next, with the occurrence of the same
actions. Besides their religious life , the roles of a Sioux men included providing and protecting their family. While the women would stay home, took care of the children, and do household chores. They were also the ones to build their house and carry heavy posts whenever the tribe migrated. Forms of transportation included canoles but they mostly walking, during these long trips it was convenient for mothers to carry their babies in baby carriers. Other tools included :bows, arrows, spears, war clubs, and buffalo- hide shields. These tools were not only for Sioux warriors but used also in their daily lives. The Sioux weren't completely defenseless, tactics such as IRA, the Taliban, and the Viet Cong were all inspired by a method that Crazy Horse invented. Which consisted of a quick attack and run, used to intimidate their enemies. Not only were they great fighters but they were also artists, well rounded in : quillwork, beadwork,buffalo- hide paintings, pottery, parfleche(the craftsmanship of any leather containers), and ceremonial calumets( crafting of pipes).
In ceremonial practices, scared objects were often placed into baskets. The ceremonial baskets were made especially for different ceremonies and were never used for every day purposes. Sacred objects were sometimes single fetishes and sometimes collections of objects brought together though the years and kept in a ceremonial basket (Underhill 24). The proper way to keep fetishes was in an oblong basket of twilled yucca (Underhill 24). This oblong basket was called a waca, not to be confused with the ordinary coiled basket, which was called a hoa. It was very important to the tribe not to keep scared objects in regular baskets. People who owned a fetish kept their basket packed with eagle down, deertails and periodically “fed” the scared object with cane cigarettes and even food (Underhill 24-25). They could not move the baskets with out a ritual, which was part of the ceremony for food or purification. If anyone who was not authorized to move the basket touched it, the tribe believed a flood would come. The ceremonial baskets are very important to the Tohono O’odham tribe for a lot of their religious ceremonies.
This sacred space is enclosed with a corridor of stones leading away which represents a Bora. The Bora was a traditional meeting ground of Aboriginals which in this ritual is another connection to their ancestry and spirituality. Connecting with the land has been a vital part of Aboriginal spirituality despite the catholic prominence. Source 1 also ties in with Christian beliefs as well as Aboriginal spirituality with it’s references to “God the creator” and the recollection of Jesus being the light of the world. A candle is placed to acknowledge the light Jesus brought into the world which shows the deep connection to Jesus and Christmas which celebrates Jesus birth. At the centre of the Murri people’s worship place a coolamon which is an area a baby could be placed is created to symbolism Jesus’s Manger. Through source 1 it is shown that religion and spirituality can go side by side in contemporary society by
Their Sundance ceremony surrounds the story of the tai-me, “The Kiowas were hungry and there was no food. There was a man who heard his children cry from hunger, and he went out to look for food. He walked four days and became weak. On the fourth day he came to a great canyon. Suddenly there was thunder and lightning. A voice spoke to him and said, ‘Why are you following me? What do you want?’ The man was afraid. The thing standing before him had the feet of a deer, and its body was covered in feathers. The man answered that the Kiowas were hungry. ‘Take me with you,’ the voice said, ‘and I will give you whatever you want.’ From that day Tai-me has belonged to the Kiowas”(36). This story is used to tell how the tai-me came to be a part of the Kiowa tribe and why they worship it as a part of the sun dance ceremony. Momaday describes that the “great central figure of the kado, or sun dance, ceremony is the taime”(37). It was a small image representation of the tai-me on a dark-green stone. As a symbolic part of this ceremony, it is kept preserved in a rawhide box of which it is never exposed to be viewed other than during this
the native cultural practices of the use of the pipe. Herb than was able to find true
The Pueblo culture contended many fragments to their culture that varied from the Spaniards Culture. The Native Americans were nature reliant they received all their necessities from the earth. They not only used the land but also thanked the earth. They included over three hundred spirit or gods that the pueblos prayed to for various different reasons, they called them Kachinas. Some of the spirits were Sun god, the rain god, star gods, the wind god and many other divinities. The Natives adore the Kachinas with praise for good crops, good health, family, homes, protection and various other things every day. Customs for the pueblos included rituals to heal problems such as disease in people who are sick, women who are not infertile and many other issues in the tribe. They contained Kivas; kivas were an underground compartment custom for secretive ceremonial practices. The purposes for Kivas were for the Pueblos to get closer to the spirit world. They thought that everything living came from the inferior part of the land. Pu...
Sioux as told through John G. Neihardt, an Indian boy then a warrior, and Holy Man
“Rituals and Traditions; It Takes a Tribe,” written by David Berreby and “Indians: Textualism, Morality, and the Problem of History” written by Jane Tompkins, both exemplify a typical controversial topic in the United States of America today. The US prides there self on the basis of freedom, and how Americans are made up of individuals with backgrounds from all around the world. Many consider the US to be a “melting pot”, a society where cultures are just blended together and not recognized fully on their own, where as others consider the US to be a “salad bowl”, where people of international cultures hold fast to their traditions and practices and coexist with the cultures around them. Both authors of the readings propose that generally speaking,
The Sun Dance focuses “on the most powerful deity, the god of the Sun” (Oxtoby 50). Vision quests are an important ritual to the Lakota Sioux. It is completed by boys as a passage to adulthood (Oxtoby 52). Devils Tower, in the Black Hills of Wyoming, is a location that many tribes hold sacred for these practices. The Hopi try to protect the land of their ancestors but “the white men” do not listen and destroy the sacred lands. Dale McKinnon refers to Woodruff Butte as a “big, ugly pile of rocks” (In the Light of Reverence). To the Hopi, this “ugly pile of rocks” holds sacred shrines that they “claim spiritual responsibility for” (In the Light of
The Native American culture revolved around a circle, or what black Elk referrers to as their nation’s hoop. The flowering tree is the center of the hoop. The flowering tree is symbolic of growth and prosperity for all the people in the tribe. It is equally shared between all the members of the tribe. “Everything an Indian does is in a circle, and that is because the power of the world always works in circles, and everything tries to be round” (APT 315). The flowering tree at the center of the circle was nourished by the seasons, which also occur in a circular pattern. Black Elk also makes reference to the sky and the earth being round, the moon and the sun setting in a circle as well as both being round. The wind blows in circular whirls. A person’s life from childhood to death is circular (APT 315). The reference to a circle of how Indian’s lived is symbolic because in a circle, everything that goes around comes around. Everything is shared amongst the citizens. Even thought there were members of the tribe that were regarded as chiefs or held high ranks, they still slept in tepees just like every other person. Rank was not granted by how much a person had; it was granted by the ability to help other members of ...
Most of the women and children in Big Foot's tribe were family members of the warriors who had died in the Plains wars. The Indians had agreed to live on small reservations after the US government took away their land. At the Wounded Knee camp, there were 120 men and 230 women and children. At the camp, they were guarded by the US Seventh Cavalry lead by Major Samuel Whitside. During the year 1890 a new dance called the Ghost Dance started among the Sioux and other tribes. The Sioux's Christ figure, Wovoka, was said to have flown over Sitting Bull and Short Bull and taught them the dance and the songs. The Ghost Dance legend was that the next spring, when the grass was high, the Earth would be covered with a new layer of soil, covering all white men. Wild buffalo and horses would return and there would be swift running water, sweet grass, and new trees. All Indians who danced the Ghost dance would be floating in the air when the new soil was being laid down and would be saved. The Ghost Dance was made illegal after the Wounded Knee massacre though. On December 28, 1890 the Seventh Cavalry saw Big Foot moving his tribe and Big Foot immediately put up a white flag. Major Samuel Whitside captured the Indians and took them to an army camp near the Pine Ridge reservation at Wounded Knee. Whitside took Bigfoot on his wagon because it was more comfortable and warmer, and Big Foot was sick. Whitside had orders to take the Indians to a military prison in Omaha the next day, but it never happened. That night Colonel James W. Forsyth took over. The Cavalry provided the Indians with tents that night because it was cold and there was a blizzard coming. The next day, December 29, 1890, the Cavalry gave the Indians hardtack for breakfast. There was a seize of arms and the soldiers took all the Indian's guns away. A medicine man named Yellow Bird told the Indians to resist the soldiers and not give up the guns, he did a few steps of the Ghost Dance.
The Hopi have a highly developed belief system which contains many gods and spirits. Ceremonies, rituals, dances, songs, and prayers are celebrated in year-round. The Hopi believed they were led to the arid southwestern region of America by their creator, because he knew they had the power to evoke rain with power and prayer. Consequently, the Hopi are connected to their land, its agricultural cycles and the constant quest for rainfall, in a religious way. The religious center of the community is the kiva, which is an underground room with a ladder protruding above the roof. The kiva is very important for several reasons. From the kiva, a connection is made with the center of the earth. Also, the kiva is symbolic for the emergence to this world. The room would represent the underworld and the ladder would represent the way to the upper world. In fact, a room is kept in the house to store ceremonial objects. A sacred ear of corn protects the room and symbolizes the ancestry of the family members. Kachinas are also a focal point of the religion. For a Hopi, they signify spirits of ancestors, dieties of the natural world, or intermediaries between man and gods. The Hopi believe that they are the earth's caretakers, and with the successful performance of their ceremonial cycle, the world will remain in balance, the gods will be happy and rain will come. Because they think of their crops as gifts, the Hopi Indians live in harmony with the environment.
The Cheyenne Indians had quite an interesting life and many different customs that even live on today. The daily life of a Cheyenne always began before the sun rose. Women and men each had their own separate duties for the day. The women would prepare the meals while the men and boys would herd up the horses back to their camp. Each day, also, there were daily activities announced to everyone in the tribe. These activities included the children to go out and play for most of the day, the women would clean and have their time to converse with the other women, and the men would go out and play w...
“It has often been said that the North American Indians ‘dance out’ their religions” (Vecsey 51). There were two very important dances for the Sioux tribe, the Sun Dance and the Ghost Dance. Both dances show the nature of Native American spirituality. The Ghost Dance and the Sun Dance were two very different dances, however both promote a sense of community.
Tobacco in Indigenous culture is different than English culture. In Indigenous culture, tobacco is incredibly symbolic as it is used to open up to the creator. Moreover, Tobacco is also a proper way to great someone. Not only do you greet a person with tobacco but the earth as well. This past summer I had the opportunity to go to the Petroforms in Whiteshell. Before the tour started my guided explained that we would all proceed to place tobacco on the earth before seeing the petroform to show respect to the creator. The presenter we had explained that when a tree is cut down, they also leave tobacco since they are taking the tree away from its family. Unfortunately for many Indigenous people they will never know some of these practices. This is for many reasons, but a main
I felt it was a good idea to ask my next question when I did because of the interest I got in Native Americans in a previous question. “Do you know anything about the religious beliefs of Native Americans?” For this question, I felt everyone had the same general idea about Native American beliefs. Many of them believed the Native Americans worshiped nature and had a deep respect for it. Lynne had said “I know they believed things had a spirit, everything is alive and that everything worships God. What I loved about them when I was younger was that if for example, if they were to hunt and kill something they would thank it for feeding them.” Very similarly Frank said, “They would thank nature, like if they had to kill an animal for food they would thank it for its services.” Marie had said “I think they believe in the sun and the seasons, I