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Ancient Egypt and the importance of animals
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Early Homo-Sapiens had a special connection with nature that will never be matched again. In today’s world, were consumed by electronics and most people spend the majority of their free time indoors, glued to a television. To early Homo-Sapiens, nature was their life. It was not just in a sense of luxury or entertainment, but they were dependent on everything mother nature gifted to them. Nature provided all that was needed for humans to survive, so nature was viewed as a religious spirit.
Animals were at the forefront of this religious nature, as animals gave early humans food and pelts. Animals that were used for food and pelt were idolized since they were so necessary for life. After killing an animal, early humans would perform a sacrificial
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Early Homo-Sapiens viewed animals like these as if they were Gods themselves, and above the natural world. While Loon is on his Shaman journey, he observes three lionesses and talks of their strength and beauty. K.S. Robinson writes, that the Lions were “Beautiful gods wandering the world, hunter gods who feared nothing.” And that they were “one of nine sacred animals.” (24) . Lions especially, were viewed as creatures who could do whatever their heart pleases. Humans knew not to disturb the Lions and gave them the upmost respect because of their immense power. Other animals like the Hawk or Raven, who could fly high above the humans and see for miles, were thought to have possessed God-like attributes.
The title of the novel, Shaman, displays exactly how important the connection between humans and nature was. The Shaman was a medium between the human and spiritual world. In the case of many, especially Loon, this spiritual world has everything to do with nature surrounding him. Shamans are mediators in their community. They would allow people to speak with spirits (in this case nature) through themselves. Most shamans had a personal experience with one of these “spirits” that would lead them on the path to shamanism. Loon is taught how to become a shaman by Thorn, the wolf pack’s
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They also placed spiritual attributes on natural occurrences like the sun rising and the seasons changing. The changing of seasons would turn their world upside down. In the winter, food was scarce. Extra animal pelts were needed to keep themselves warm in the sometimes harsh winters of Europe. In the summer though, their luck changed. Food was plentiful and the wolf pack would flourish. To celebrate the changing of the seasons, every summer the wolf pack would attend a festival with several other nearby tribes, known as the “eight eight”. Here all the tribes eat, drink, smoke, dance, and tell stories like that of the more modern day Vikings. The shamans converse and share their spiritual findings over the last year. Thorn attempts to persuade Loon in sharing his story to the other shamans when they arrive at eight eight, telling the young boy “Come by the corroboree and meet all the shamans as a young shaman. You’ll have a story to tell them” (152). This festival of celebration was exactly that, a festival of celebration, for the common tribe members. Shamans on the other hand though, used this time to hone their connection with the spirit of nature and learn from their
Nevertheless, his life becomes much more facinating when the fact is introduced that Black Elk converted to Catholicism and even became a catechist, afterwards. This completely does not fit into the sterotype of the frustrated reservation Indian, who spent his time with alcohol and gambling. Therefore, one question is emerging. How could Black Elk balance Native American spirituality with Western Christianity? This question directly leads us to the spiritual level of Black Elk’s life. As can be seen in the following, his religion changes in a natural development from his native Lakota religion to Catholicism.
Throughout ancient history, many indigenous tribes and cultures have shown a common trait of being hunter/gatherer societies, relying solely on what nature had to offer. The geographical location influenced all aspects of tribal life including, spirituality, healing philosophy and healing practices. Despite vast differences in the geographical location, reports show various similarities relating to the spirituality, healing philosophy and healing practices of indigenous tribal cultures.
Of Water and the Spirit is more than simply an account of Malidoma's life and initiation, it is a detailed description of the worldview of a Dagara man, who is forcibly subjected to traditional Western thought for fifteen years and then returns to his home physically, at first, but spiritually only once he goes through initiation, or what the Dagara call the Baar. Malidoma's recount of his story, being very similar to the storytelling of an African Griot, uses amazing imagery that allows the listener to sincerely experience his thoughts and actions and the things he sees, hears, and feels throughout his early life up to now.
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.
In Chapter 1 of From Trust to Domination: An alternative history of human-animal relations, Tim Ingold describes how humans have risen above and became in control of both nature and their selves. Ingold distinguishes pastoral care versus hunter-gatherers and their relationship with animals being that of trust versus domination. Pastoral care is defined as humans who care for and use livestock, while hunters exploit wild resources. Numerous examples are presented on the viewpoint that hunters are human-beings but are far from being human, due the impact that the animals in their environment have on them. Ingold displays the differences in the relationship between pastoral care and hunters towards animals; from their differences between humanity
organized society. They also valued their gory sacrifices they performed to honor their gods, so
him the support of the other animals. They believed that he was trying to save them from being
It has never been an uncommon thing for one to retreat to nature in an attempt to ‘find one’s self,’ and somewhat cliché these days is the retreat to nature to ‘find God.’ Hundreds of books, essays, seminars, and retreats devote themselves to helping one understand how to find enlightenment and healing through connecting with nature. It is a phenomenon that transcends religious boundaries—everyone, from Buddhists to Christian Mystics to Quakers, seems to think that the key (or, at least, one of the keys) to enlightenment lies in nature. As one may suppose, this is not a new concept. Throughout literary history, there is a distinct trend of authors praising the virtues of nature, singing of the peace that it brings and the enlightening attributes of these places away from the noise and clutter of the cities. Shakespeare tells of finding “tongues in trees, books in the running brooks, [and] sermons in stone”(Shakespeare); William Wordsworth implores us to let nature be our teacher; Goethe claims that there is rest and respite on the mountain top; and George Washington Carver admits that he tries commune with nature everyday. It seems that from Henry David Thoreau right down to contemporary authors, no generation or writing period has been devoid of at least one prolific author who takes to nature in order to find the answers.
Humans, even if some might disagree, are actually frequently dependent on nature to survive. For example, we depend on nature for food like animals because “if all the beast are gone, man would die.” Nature provides all the necessary components for our survival as we rely on it for food by eating the fruit and animals inside
5. Another major belief is ancestral veneration. Ancestral veneration was a way to that the dead had a continued existence, and may possess the ability to influence the fortune of the living, therefore they made sacrifices in order to keep the dead happy.
What is nature? It is the phenomena of the physical world collectively, including plants, animals, the landscape, and other features and products of the earth, as opposed to humans or human creations. What is the connection between human and nature? You might not notice the significance of it, but by reading Ralph Waldo Emerson’s Nature, Self-Reliance, and Henry David Thoreau’s Walden from “Where I Lived, and What I Lived For” and Civil Disobedience, you would realize that human cannot live without nature. According to Emerson and Thoreau, nature is a living character through which human identity is constructed either through the characters’ alignment with the natural world or their struggle against it.
The relationship early humans had to the environment that surrounded them is one that is shrouded in debate. As Thomas Hobbes said, and as every subsequent anthropological writer has quoted, life for early man was supposedly "nasty, brutish and short". Were hunter/gatherers lives before the development of agriculture ruled by the Darwinian whims of the environment that surrounded them, or were they able to raise above the toil of everyday survival to better control their own fates? In relation, what specifically was early human's relation to their environment? Did early populations of humans rampantly destroy their surrounding environments, causing mass extinction and climate change wherever they migrated? Or rather did early humans co-exist with their environments in as near to natural harmony as the race has come so far?
Throughout human history, man has evolved and moved only the evolutionary chain. Sometimes man takes small steps, and sometimes large ones. While all steps are vital, some are looked at more closely than others. Some of the more notable mile stones in the progress of early hominins into what we consider modern humans and things such as mimetic culture, symbolic culture, early domestication, and the beginning of settlements.
During the Renaissance, there were a variety of ways animals were used and thought about in culture. Human and animal relations contained an extreme anthropocentric view in regards to human hierarchy over all other species. However, animals studies were still extremely popular because they were considered helpful to man. By studying and retaining knowledge about the natural world, man was then able to obtain “more perfect knowledge” because it would stick in the their mind, therefore, it could be used as a manuscript for how one should behave (Barnett 548). Animals were often considered “beastly,” and if man was to act in a way that was not considered moral or ethical, he too was considered beastly. Animals like dogs and horses were categorized
In a pastoral society, people use animals for major sources to make food and clothing. Thus, animal domestication becomes very important in society. This causes the pantheon to consist mostly of animal gods. People are still nomadic and this means that religious inequality has changed slightly. “Women now are typically not shamans or religious leaders” (Alvarez, 2014). However, goddesses have been created to reflect the importance of women.