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Recommended: Indigenous religions
The sweat lodge is a common element among Indigenous traditions in general. It is a dark,
airtight hut made of saplings and covered with animal skins and is intended to represent the
universe. Stones are typically heated, and then water is poured over them to engender steam.
Ceremonies regularly incorporate universal supplications to God. In the video it shows how they
get ready for the ritual. Firstly, they build a large fire pit and while they were building the fire pit
by putting wood they also packed the rocks inside. Then they set the fire pitch on fire and let it
burn for forty to forty-five minutes. Furthermore, they get the little pitchfork and they put it in
the pitch. This fire is known as sacred fire and it is where they prepare
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the medicines and the grandfather's. They offer the tobacco and they have a tobacco line from the sacred fire to the doorway with the net, this represents the umbilical cord and the fire represents the womb of Mother Earth.
When they come in the lodge they will be brushed down with eagle fan i.e. a fan
like structure made of eagle feathers. They enter the sweat lodge with respect and move
clockwise into the lodge. This clockwise movement represents how sun sets. When one enters
the sweat they have to say “Monson nagua”. They usually offer sage on each Rock to thank them
because in their culture it is believed that rocks have spirits and they have given up their lives.
Finally, once everyone gets in, gets seated around and is ready, they close the door. Then they
start pouring water on the rocks until it gets extremely hot. The sweat’s the people shown in the
video have been in, all had four rounds. In Each round there are different songs recited by the
performer. The first round consists of honor song sung four times. The 2nd round is the prayer
round, they start by a song and then take turns praying and this is the longest and the most
significant round. 3rd round is the herbal medicine and the fourth round would be the closing.
The forth round is considered the least significant as one can talk while performing the ritual.
Importance of this ritual to Indigenous
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people As the textbook states “Rituals perform the same functions in Indigenous cultures that they do in every culture. They identify and remind us of what is important in life – or precisely, what the culture we live in understands to be important” .In all cases, the sweat is intended as a religious ceremony – it is for prayer and rejuvenating, and the ceremony is only to be led by elders who knows the associated language, musical compositions, traditions, and safety protocols.
Sweat
lodges are holy places where Aboriginal people can instaurate their deep connection to the
macrocosm and to the spirit realm. It helps them to embrace their ethnic identity, gain ethnic
pride, and honor spirituality, thus encouraging a sense of belonging. It’s a part of their culture
and they want to pass on to their generations as one of the speaker in the video stated “I really
love them and enjoy them, they are a big part of my culture so like I want to continue doing it
hoping to pass it on to generations tell stories about them so they never die”
Modern relevance of this ritual and how can the sweat lodge be understood as a positive
alternative to negative aspects of life such as alcohol or drug addiction
People in the video describe it as a spiritual rebirthing type experience and one person stated that
he benefited by going through a ‘rebirth’ from a life of addiction. He stated, “alcohol was a big
part of my life and the drug scene you know but when I got into this road you know this is magic
I changed” People in the video stated it to be very rewarding experience as it was beneficial
in letting go of their negative past. After the ceremony they have deeper connection with other people and with themselves. Person experiencing a problem can disclose feelings and obtain feedback from elders. The group respects each other problem and offer suggestions rather than ridiculing them. This makes them bond with other and make them have opportunity to choose to change future behavior which can result in decrease in crime rates. The people involved describes as “like all the bad and negative was just coming out of my body”. One person from the video stated “I've learned a lot of things that I did not know from people who are having troubles with certain addictions, struggles, poverty and illnesses. I didn't know that until they were praying, my eyes got opened a little bit, a lot of guys have problems you know until talked about them you hope to try to support them dearly. After sweating with people, they feel like your brothers and sisters and you just have a deeper connection”. Moreover, sweat lodge is beneficial for physical health too as one the narrator states “youth had involved in it because usually what people say when they go through the sweat lodge is that it takes the poison out of their body and just makes them feel better and help them like try to find a new start”
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.
the top of the mountain so build a signal fire as it would be easiest
Rituals are held as a very important part of any society, including ours. They go back to ancient times, or can be as simple as maintaining one’s hygiene. Non-western societies have rituals that may seem very foreign to us, but they have been engrained in their communities and are essential to their social structure. This interpretation will focus on the Great Pilgrimage, a ritual performed by Quechuan communities. We will be looking specifically at a community in the Sonqo area.
nature. In their culture they are taught to have reverence for nature and to be
The figures in the sweat are the shaman who directs and explains the procedure of the sweat and conducts it. The next figure is the fire keeper who tends the fire on which the stones for the sweat are heated and transfers them with the help of a pitchfork which he hands to the person closest to the entrance of the lodge as he does not enter the lodge. The final figure is the person being healed, in this case my friend.
The goal of the anthropologist is to come to understand the beliefs and behaviours of the cultures around them, without judgement. When one scrutinizes Western rituals, we often have difficulty seeing the strangeness of our own culture. To understand those around us, we must first be able to understand ourselves. In this paper, I will attempt to critically summarize and analyze Horace Miner’s “Body Ritual among the Nacirema”.
the fire they moved the rope back and forth so that the wood would get hot and start to burn.
the altar steps. After, they take a step to the side of the altar and
The furnishings found in each hut also provide indications of how the people lived. In the centre of all the huts lay a fireplace that is thought to be the only source of heat and light in the entire hou...
In the beginning, there lived a chief, Nivram, and his son, Omen. Nivram and Omen’s tribe believed in a great spirit, who gifted the tribe a giant rock. The rock symbolizes safety and protection over the tribe by the Spirit. When discovered, the rock boasted fruits and seeds, gifts from the spirit. Each week more seeds, fruits, and other supplies appeared at the rock. One rule for allowed for continuous supplies from the spirit, Nivram and all members must believe without doubt in the spirit. Nivram remained responsible to uphold the one rule because as chief, only Nivram could contact the spirit. The spirit never informed Nivram of the consequences if the one rule broke. One day Nivram left the village and went to the rock to pray. Suddenly, the valley around the great rock and the village began to shake, almost as if the Earth itself shook, and a great wall of water washed over Nivram and the village, but the rock protected him, by putting a special dome around him.
They took 1 bucket and had a filling station and had a line of fireman that handed the bucket to the person next to them to then give it to the last man to dump on the fire, this step was repeated over and over until the fire was resolved (“Fire”). This method was used until they invented the hose in 1672, this hose was made up of hand-stitched leather. This made fighting the fires safer for the fireman and it made the job faster. This fire hose was a major breakthrough in technology at the time.
Both sections are crafted and allowed to dry for a period of at least two days in order to evaporate some of the water in the clay. Without this, the clay would very likely explode during the kiln drying process, rendering the piece a failure. After drying, the pieces are brought together and formed into the final product, which is then kiln dried. This results in what appears to be one seamless and stacked fire
Mass. The first part of this ceremony is the lighting of the Paschal Candle. The minister
The Anaphora begins with the kiss of peace signifying love, harmony, and reconciliation. It proceeds with the lifting and waving of the Sosaffa, signifying God’s presence and glory. The waving of the Sosaffa is the use of a Kabalana, along with a Sosappa to cover the chalice and paten. Next, the priest blesses the bread and wine of Jesus calling upon the Holy Spirit to bless the gifts. Lastly the priest recites six diptychs, also known as Thubdhen, for the living and the departed. The first three diptychs are recited for the living spiritual fathers, the living brethren and the living rulers. The last diptychs are for the departed saints, fathers, and members. This marks the end of the anaphora offering and the start of the third section of the Holy
used firewood. I can recall putting wood in the heater and taking a poker to stir the