81. REL 307 Native American Religions The indigenous people of North America inhabited this continent for millenniaprior to the native american thought, history, and religious beliefs are http://www.wcu.edu/cherokeestudies/REL307NativeAmericanReligions.htm

Native American Religions Instructor: Carrie McLachlan e-mail: mclachlan@email.wcu.edu phone: 227-2303 McKee 105C Office hours: 12-1 p.m. MWF Course Perspective and Goals In this course we will study the religious culture of Native Americans. While the focus is on the culture, we will also note the historical developments and changes within traditions over time. The indigenous people of North America inhabited this continent for millennia prior to the European invasion, beginning in the 16 th century. Native American thought, history, and religious beliefs are under-represented in surveys of American thought, history, and religion. This survey of North American Religious beliefs will begin by looking at the more adequately documented beliefs of Meso-Americans. Building on that foundation, we will compare and contrast their beliefs with those of other American Indians north of the Rio Grand River. We will only be able to sample a few of these religious traditions. However reduced in number from disease and conquest, there are still, as of March 2000, 556 tribes that the Bureau of Indian affairs recognizes as eligible for Federal funding and services. While this number does not include the many tribes who are not officially recognized by the U.S.

82. Br-native He then offers a detailed description of the fourday Okipa ceremony of the Mandan Like the religions of native american peoples, civil religions also http://www.acs.ucalgary.ca/~nurelweb/reviews/br-nativ.html

BOOK REVIEWS NATIVE AMERICAN TRADITIONS To return to the: NURELWEB SITE H-NET BOOK REVIEW Published by H-PCAACA@msu.edu (August 1996) Reviewed for H-PCAACA by Michelle R. Kloppenburg, University of Paderborn, Germany Religion and Native Americans

83. Native Americans And The Nomination Of William Myers, Telecommunications In Indi freedom to exercise spiritual and religious ceremonies is protected for people in Prior to RLUIPA and similar legislation, native american religious http://www.fcnl.org/act_nalu_curnt/indian_0609_05.htm

Native American Legislative Updates June 8, 2005 Receive FCNL’s NALU via email Sign up to receive the Indian Report Confirmation of Myers, Opposed by Indian Country, Hangs in the Balance FCNL Continues to Oppose Appellate Appointment of William Myers WHY THE OPPOSITION. In the view of numerous religious, civil rights, and environmental organizations, William G. Myers III is unqualified. From a public policy perspective, he also has shown an exceptional disregard for Native concerns. As Solicitor General at Interior, Myers was supposed to watch out for the rights of Native Americans. Instead, he reversed the efforts of the former administration to work out compromises to protect sacred sites. This is insensitive behavior since sacred places are central to ancient connections and ceremonies for native spirituality and religions just as they are for Christians, Jews, Muslims, Hindus, and others. FCNL supports protection of sacred places and fairness to people who historically have been mistreated. We have sent letters to each senator expressing our concerns about William Myers. Read FCNL's statement on the Myers nomination Supreme Court Victory of Religious Freedom The Supreme Court just ruled unanimously for a religious freedom position that FCNL supported in court. Native Americans unique practices, such as sweat lodges, and the freedom to exercise spiritual and religious ceremonies is protected for people in prison by a new federal law, the Religious Land Use and Institutionalized Persons Act. After the act was challenged in court by Ohio prison officials, the Coalition of the Free Exercise of Religion filed a brief on behalf of Ohio inmates who are not part of traditionally recognized, mainstream religions and hence are discriminated against by prison officials. FCNL is part of that coalition which earlier supported the enactment of RLUIPA and now defended its constitutionality in an Amicus Curiae (friend of the court) brief. Quakers view this victory as of great import for native spiritual practices for those imprisoned in the U.S. because state prisons must accommodate inmate religions.

84. Taino Indigenous People Of The Caribbean And Florida: Introduction And FAQ Frequ TainoL The Taino indigenous People s Internet Forum Spamming of any kind ofnon-traditional native american religions or business promotional http://members.dandy.net/~orocobix/faq2.html

Taino-L The Taino Indigenous People's Internet Forum The Forum of the Jatibonicu Taino Tribal Nation of Boriken Sponsored by St. Johns University, USA FAQ Frequently Asked Questions June 15, 2001 Welcome to the Taino-L Interest discussion forum! This article contains information all about our Jatibonicu Taino Tribe and about visiting the other Caribbean Islands and Florida, the traditional Taino "Bagua" (Sea) Caribbean homeland of the first Native American Indians to meet Cristobal Colon (Columbus) on the Caribbean Bahama Island of Guanahani (San Salvador), on the Friday morning of October 12, 1492. This Native American Indian descussion forum hopes to provide a resource for all the Taino people and to serve as a kind of Island Bohio, (Roundhouse) as a "Roundhouse of Taino Knowledge" that in the past was culturally supressed by the past colonial opposition forces in the Caribbean Islands and in United States. We hope that this new resource is useful to you and that you Decide to take part in this Taino Native American Indian peoples Forum And contribute with your good Ideas. On Posting Related Information Within This Taino-L FAQ We will be adding to our Taino-L LISTSERV FAQ on a monthly bases, so if you want some information posted within this FAQ *Frequently Asked Questions* FAQ archive, then please feel free to send us a message addressed to:

85. Native Intelligence: would lead most indigenous people to figuratively reach for their shields native american shamanism but who wish to become shamans themselves or http://nas.ucdavis.edu/Forbes/shamanism.html

Native Intelligence: a column by Jack D. Forbes Native American Studies University of California, Davis This column's focus: Shamanism, New and Old At least until recently, the word "shaman" was one of those terms which would lead most indigenous people to figuratively "reach for their shields" and assume a defensive posture. "Shaman" has been pretty much of a dividing line word: those who use it are non-Native and/or anthropological, or are ignorant of Native Americans' feelings. Indigenous people refer to their own holy people and curers by other terms such as doctor, medicine person, spiritual leader, elder, herbalist or diagnostician, recognizing a wide variety of callings and skills. Of course, before "shaman" became popular in the anthropological literature, indigenous healers and religious persons were often referred to as "witch doctors," "sorcerers" or other derogatory terms, words still used reportedly in right-wing Christian missionary propaganda. But "shaman" is not an innocent term either, because it rises out of a clear misunderstanding of, and denigration of, non-European cultures.

86. Native American Elders Reactions To Castaneda And native american Elders Reactions to Castaneda and don Juan We concernourselves only with those people who use spiritual ceremonies with nonIndian http://www.sustainedaction.org/Explorations/native_american_elders_reactions.htm

Native American Elders' Reactions to Castaneda and 'don Juan' I. Resolution of the 5 th Annual Meeting of the Tradition Elders Circle [Contributed by Linda Zoontjens] It has been brought to the attention of the Elders and their representatives in Council that various individuals are moving about this Great Turtle Island and across the great waters to foreign soil, purporting to be spiritual leaders. They carry pipes and other objects sacred to the Red Nations, the indigenous people of the western hemisphere. The past twenty years have seen the birth of a new growth industry in the United States. Known as "American Indian Spiritualism," this profitable enterprise apparently began with a number of literary hoaxes undertaken by non-Indians such as Carlos Casteneda, Jay Marks (aka: "Jamake Highwater", author of The Primal Mind, etc.), Lynn Andrews (Medecine Woman, Jaguar Woman, Crystal Woman, Spirit Woman, etc.). A few Indians such as Alonzo Blacksmith (aka: Chunksa Yuha, the "Indian authenticator" of Hanta Yo), "Chief Red Fox" (Memoirs of Chief Red Fox) and Hyemeyohsts Storm (Seven Arrows, etc.) also cashed in, writing bad distortions and outright lies about indigenous spirituality for consumption in the mass market. The authors grew rich peddling their trash, while real Indians starved to death, out of sight and out of mind of America. These individuals are gathering non-Indian people as followers who believe they are receiving instructions of the original people. We the Elders and our representatives sitting in council give warning to these non-Indian followers that it is our understanding this is not a proper process and the authority to carry these sacred objects is given by the people and the purpose and procedure is specific to time and the needs of the people.

87. Summary Of Native American Religions Much of the history and culture of many native american civilizations were lost The Dakota people attempted to retain their own religion in the face of http://are.as.wvu.edu/ruvolo.htm

A Summary of Native American Religions by David Ruvolo The history of American religions is dominated by the presence of Christianity brought to the New World by European settlers. Columbus's discovery in 1492 marked the beginning of a massive "white" invasion that would consume the entire continent of North America over the next four centuries. Although Christianity manifested itself in countless denominations, it was, nevertheless, the umbrella under which most Europeans in America gathered. It served as common ground on which white settlers could stand together in the struggle for survival in the wilderness of the New World. Whatever differences there were between denominations were insignificant when compared to the differences between the white European Christianity and their counterparts on the continent, the resident Native Americans. This fact, along with the desire and need for land, turned Native Americans into a convenient enemy for most groups of European settlers. In essence, time had run out for the indigenous race that populated the continent of North America. Like the Israelites of the sixth century B.C.E., Native Americans were faced with an enemy that was more advanced. Ironically, the invading whites are the religious descendants of those same Israelites who were conquered by the Babylonians in 586 B.C.E.. Armed with technologically advanced weapons, diseases which were foreign to the continent, and a concept known as Manifest Destiny, European settlers began an assault on the North American Continent the result of which was nothing short of genocide. Within four hundred years of their first contact, the white man had succeeded in stripping Native American civilizations of virtually all of their land and had nearly wiped their cultures from the face of the earth.

88. Native American Perspectives white spacer native american Connections. Activities Image Gallery indigenous people were aware of their environment. You can see it in their pottery http://sunearth.gsfc.nasa.gov/sunearthday/npers.htm

Native American Connections Activities Image Gallery Native American Perspectives Professional Biographies ... We Once Hunted for Buffalo, We Now Hunt for Knowledge Culture and Connections in Science A SOARS Protege Shares His Experiences By Barbara Sorensen, "Winds of Change" Autumn 2001 "Indigenous people were aware of their environment. You can see it in their pottery, in their art that reflects geometric designs and patterns. This observation of our natural world is part our culture. Knowing your environment is part of science and this was a necessary part of our survival." Michael Ray Johnson, who is part Laguna Pueblo, part Navajo and part Acoma, sits across from me in the Foothills Lab in building in Boulder, Colorado sipping coffee. He is relaxed and reflective after just completing a presentation entitled, "Ground-based Magnetometer Data for the Study of Electric Currents in the Ionosphere over the Polar Region." The colloquium was attended by fellow Significant Opportunities in Atmospheric Research and Science (SOARS) program participants, mentors, SOARS Director Tom Windham, friends, and an assortment of scientists. The summer program that Johnson is a part of was formed to increase minority representation in the science community. As successful as SOARS is, Johnson is not here to talk to me specifically about the program. His intent is to have me understand how science has always been interwoven throughout Native culture, and the opportunities it offers indigenous people.

89. Religions Of Native Peoples Gill, Sam D. native american Religions An Introduction. tribe, indigenouspeople, aboriginal people, native people, etc. Religious imagination and http://www.aarweb.org/syllabus/syllabi/d/dalton/relg380/relg380.html

Relg380 Religions of Native Peoples Spring Semester, 1999 Instructor: Dr. James S. Dalton Office: Clare Center, 2nd floor TT 8:30-9:30, W 8:30-11:30 and by appointment Phone: 783-4235 E-mail: dalton (dalton@siena.edu Course Description and Objectives This course will examine the kinds of religious experience found among native aboriginal peoples (often called "tribal" or "indigenous" peoples). It will deal with the religious traditions of both modern and archaic native peoples. The relationship of their religious experience to other forms of experience (social, economic, political, cultural, and so forth) will also be scrutinized. Especially important for this course will be the relation of the religious and cultural experience of native peoples to that of European and American peoples during modern times. The primary objective of this course is to give the student an appreciation of the major forms of religious experience displayed in native cultures and how this experience has shaped their societies throughout the course of history. Special attention will be paid to the ways in which these traditions contribute to an understanding of the religious dimension of the human situation in history, especially in the modern world. It is hoped that the student will develop an appreciation for the complexity of native cultures and their religious traditions and the importance of these cultures for our understanding of the modern world. thus, the objectives of this course are threefold:

90. AAR Syllabi Project: Introduction To American Indian Religions (Grim) Do native peoples themselves want to teach us about their religions, or do they What spiritual responses emerged among native american peoples in the http://www.aarweb.org/syllabus/syllabi/g/grim/introduction_to_american_indian_re

INTRODUCTION TO AMERICAN INDIAN RELIGIONS RELI 242 Bucknell University, Department of Religion Spring 1999 Room: Vaughan Lit. 101 Instructor: John Grim grim@bucknell.edu Office Hours: Tues., Wed., Thurs. 10a.m. - 1p.m. Coleman 72 Indigenous peoples inhabited this continent for thousands of years prior to the European migrations and invasions to this "New World" from the 16 th century. Native thought has contributed significantly to the emergence of American life, and native peoples have been intimately involved in the formative history of the American hemisphere. These contributions of the indigenous peoples of the Americas, however, are rarely acknowledged in the national histories of contemporary states in the region. While not a course in the history of American Indian peoples, our approach from the perspective of the History of Religions is concerned with the settings in which religious beliefs and practices emerge, change, and continue. In this course we focus largely on North American Indian religious life with some attention to MesoAmerican indigenous religions. Courses in Native American Religions are often popular in college settings. Why? What is it that indigenous peoples of the Americas teach the dominant populations of the nation-states under whose control those indigenous peoples live? What is it that we learn about ourselves when we study other religious traditions? Do native peoples themselves want to teach us about their "religions," or do they approve of others teaching about their "traditions?"

91. Native American Studies The film focuses on a native couple whose religion prohibits transplants. The First People The Last Word Today native Americans stand stronger than http://www.filmakers.com/NATIVE.html

FILMAKERS LIBRARY Native American Studies new titles in blue A Choice for K'aila: May Parents Refuse A Transplant For Their Child? This memorable film asks who should decide on aggressive medical intervention for children. The parents or society? The film focuses on a Native couple whose religion prohibits transplants. Their baby needs one to survive. ( more Dineh Nation: The Navajo Story This powerful film was photographed in the Sovereign Dineh Indian Reservation where the Navajo people happen to live on vast deposits of oil, coal and uranium. But outside forces are at work, exploiting the mineral wealth and polluting the water. ( more False Promises: The Lost Land of the Wenatchi This film makes an impassioned plea for the return of the land that was taken from the Wanatchi Indians of Washington State more The First People - The Last Word Today Native Americans stand stronger than they have done for the past 150 years. They now play a whole new role in American society, both economically and culturally.( more Honorable Nations: The Senecas' Land Rights Salamanca, N.Y. is the only city in the U.S. that is situated entirely on land owned by Native Americans. The townspeople rented the land upon which their homes stand from the Seneca Indians. But in 1991 the lease expired and the two communities were caught in a web of historical injustice. (

92. PEACE PARTY - Stereotype Hall Of Shame indigenous people have endured a prolonged and cataclysmic act of genocide american Indian Religious Freedom. native american Rights Fund Winter 1997. http://www.bluecorncomics.com/newage.htm

Home Contents Photos Reviews ... FAQ New Age Mystics, Healers, and Ceremonies The Internet has given free rein to the spiritual quacks of the world. As RedLakeOgitchida wrote in "Native Mysticism and the Assault on Native American Identity": "Cyberspace has become a breeding grounds for the appropriation of Native American cultures and belief systems. Like faceless witchers, Memorex shamans and wannabis permeate cyberspace with an endless assault in the theft of Indian spirituality. In the quest for racial harmony, they have focused on the stereotype of the 'noble red man' to give meaning to their lives." The following essay provides a good overview of the subject: The Native Truth A column dedicated to historical truth and human rights activism of the American Indian Editor/Historian/Activist/Author: Terri Jean Director of the Red Roots Educational Project Contact: the_native_truth@yahoo.com Established year 2000 Selling Native Spirituality by Terri Jean Recently I browsed through the "Native American" section of my favorite local bookstore. To my surprise, there was an entire "Native American Spirituality" sector - twice the size of the indigenous history section - that included books on topics such as building your own sweat lodge, animal totems, shamanism , vision quests and tarot cards. I asked the clerk why these items were in the Native American section, rather than the New Age, and she replied "Because they were written by Native Americans or deal with Indian topics." I asked "Since when were tarot cards a Native American topic?" She informed me that tarot cards were part of their religion and when I begged to differ - she brushed me off, half-promising to look into it and change the book placement if deemed necessary. A week later, there was no change - except that fact that I no longer have a favorite local bookstore.

93. Civilrights.org Civil Rights 101 Immigration, indigenous peoples, Info/Comm/Tech, Labor/ Working Families In a setback for native Americans religious freedoms, the Court ruled that http://www.civilrights.org/research_center/civilrights101/native.html

showDate(11) Issues select an issue Affirmative Action Census Civil Rights Enforcement Criminal Justice Disability Education GLBT Hate Crimes Housing/Lending Human Rights Immigration Indigenous Peoples Info/Comm/Tech Labor/ Working Families Poverty/Welfare Religious Freedom Save Our Courts Social Security/Seniors Voting Rights Home Donate Now! About Campaigns ... Civil Rights 101 Civil Rights 101 Table of Contents Introduction Part One: Civil Rights: A Chronology Demographics Part Two: Law and Policy Supreme Court and Civil Rights School Desegregation Housing ... Criminal Justice Part Three: Civil Rights Expanded Women People with Disabilities Gays and Lesbians ... Latinos Part Four: Race, Class and Economic Justice NATIVE AMERICANS AMONG THE MOST DIFFICULT civil rights issues are those facing the nation's 2.5 million Native Americans. Federally recognized tribes are considered domestic dependent nations, with their rights to tribal sovereignty preserved. Tribal sovereignty refers to tribes' right to govern themselves, define their own membership, manage tribal property, and regulate tribal business and domestic relations; it further recognizes the existence of a government-to-government relationship between such tribes and the federal government. The federal government has special trust obligations to protect tribal lands and resources, protect tribal rights to self-government, and provide services necessary for tribal survival and advancement. The fight to preserve tribal sovereignty and treaty rights has long been at the forefront of the Native American civil rights movement.

94. MOUNTAINS MADE ALIVE: NATIVE AMERICAN RELATIONSHIPS WITH SACRED LAND they could teach the indigenous people how to live off the land. Learning about native american religious traditions can help nonnatives in this http://www.crosscurrents.org/mountainsalive.htm

MOUNTAINS MADE ALIVE: NATIVE AMERICAN RELATIONSHIPS WITH SACRED LAND By Emily Cousins Non-Native Americans need not run their own sweat lodges or play at "being Indian." They should cultivate instead the strains within their own traditions that foster a sense of the sacred earth. Snow crunched under our feet as we rushed to put up the tent in the dark. We thought our spot in the Sweet Grass Hills would be protected from the fickle October weather, but the slender canyon caught the wind coming out of Canada and funneled it right into the Central Montana plains below us. Our camp crouched between the willow frame of an old sweat lodge and a nearby pine tree laden with the colored cloth of tobacco offeringsreminders that Native Americans have prayed in the sacred Sweet Grass Hills for millennia. To get here, we had followed a rancher's pick-up through miles of buffalo and cattle pastures down into a creek bottom where our car got stuck in the rocky bed. Now, as we burrowed into our sleeping bags, we wondered if we would be able to drive out. It was easy to feel small in the face of the dark night, the ceaseless wind, and the long history of prayer, vision quests, and Sun Dances. Safely back at home a few days later, we told a Blackfeet friend where we had camped. "You camped there?" he asked, shocked. "There are strong spirits there. That is a powerful place." His reaction made me think. I had recognized the power of the weather, of the aesthetic beauty, and of the human artifacts, but I had not accessed the power of the place itself. Like so many non-Natives, I had traversed a piece of the American sacred landscape without connecting with the spirits of the land.

95. UUA News & Events: General Assembly 2005: 0001 Keynote: America As 'Dry Drunk:' With an acknowledgement of the indigenous peoples of Texas and nearby, War Ceremony with Hollywood s image of native Americans as pretty violent. http://www.uua.org/ga/ga05/0001.html

General Assembly 2005 Home About Us Publications ... About GA 05 Online Rev. Dr. Tink Tinker, Dr. Loring Abeyta Dr. Loring Abeyta Rev. Dr. Tink Tinker Unitarian Universalist Ministers Association Ministry Days Keynote: "America as 'Dry Drunk:' from Domestic Abuse to Global Bully" Presenters: Dr. Loring Abeyta, Rev. Dr. Tink Tinker Prepared for UUA.org by: Jone Johnson Lewis, Reporter/Editor With an acknowledgement of the indigenous peoples of Texas and nearby, and then a poem from the novel Ceremony , Dr. Abeyta and the Rev. Dr. Tinker opened CENTER Day 2005 in Fort Worth , Texas . In 1984, Kurt Vonnegut wrote about "War Preparers Anonymous," and suggested a simple solution to war: remove individuals who were addicted to war preparation from the levers of power. But, Abeyta and Tinker suggested, there is a danger of projecting responsibility for systemic problems onto specific personalities. An analysis of President George W. Bush as "dry drunk" may seem to help us understand today's foreign and domestic policy, but it is more important to see America itself as the "dry drunk" and ourselves as part of that system. Instead of imagining that we can identify a few problem individuals and remove them from the levers of power, we must examine the levers of power themselves. Tinker proceeded to tell the story of America 's history from the perspective of the many, many times that Americans turned to violence, beginning with the landing of the Puritans led by Captain Miles Standish in Cape Cod before they made it to Plymouth Rock, an incident which resulted in the theft of winter food from an Indian village. From the preemptive war against a feared Indian uprising -in which the European settlers invited the chiefs to a feast and then murdered them -through a manufactured war in 1737 through the 1890 violence at Wounded Knee to the forced incarceration of Indian children at residential schools, America has perpetrated systemic violence against so-called "primitive" and "savage" peoples.

96. Religious Freedom For Native American Prisoners In California religious freedom for native american prisoners in California Especially Indians,they are this countries original indigenous people and should be http://www.prisonactivist.org/pipermail/prisonact-list/1998-May/001921.html

religious freedom for Native American prisoners in California Peter Jaques Thu, 28 May 1998 21:42:11 -0700 Previous message: New Subscriber Next message: Fwd: [egsbtp] San Quentin Visit Messages sorted by: [ date ] [ thread ] [ subject ] [ author ] Date: Mon, 25 May 1998 17:48:46 -0800 From: cornelia@inetworld.net (Cornelia van den Berg) DEAr people, MAybe you can post the following. This is a religious freedom, 1st amendment isue and lives strong;ly amongst the grassroots that feel oppresesd. THanks. Here goes FREEDOM OF RELIGION, A RIGHT, NOT A PRIVILEGE Human standards, NOT grooming standards. Native American California Prisoners under attack from the California Department of Corrections, state puts the boot in. The California Department of Corrections has passed amendments to their grooming regulations last December, for security reasons as is claimed. It means that ALL prisoners have to cut their hair to no more than 3 inches in length. No religious exemptions. This is particularly affecting the Native American male prisoners, many of whom have been finding their way onto the red road and their own spirituality. This includes attending sweatlodges as

97. The Religious Movements Homepage: Native American Church His version of the Peyote ceremony had more explicitly Christian native AmericanChurch membership does not exclude other religious affiliation. http://religiousmovements.lib.virginia.edu/nrms/nachurch.htm

The Religious Movements Homepage Project @The University of Virginia Native American Church Profile History Beliefs and Rituals Controversies ... Cult Controversies Teaching Resources Email Profile of the Group Name: The Native American Church Founder: The Native American Church is rooted in practices thousands of years old. John Wilson, Quanah Parker, and James Mooney were all instrumental in the early growth of what would become the Native American Church in the United States. When the church was incorporated in 1918, its first president was Frank Eagle. Date and Place of Birth: Various. Year Founded: Formal incorporation was in 1918. Sacred or Revered Texts: The Bible, as a Christian church; American Indian elements are not text-based. Size of Group: An estimated 250,000 adherents. Local churches are found among a great many of the hundreds of Indian tribes in the United States. Religious Family: Iindigenous religions.

98. Native American Religions - I + II native american Religions, beliefs, behaviors, and attitudes of the indigenouspeoples of North America concerning the spiritual forces of the cosmos. http://www.angelfire.com/realm/shades/nativeamericans/nativeamericanreligions.ht

setAdGroup('67.18.104.18'); var cm_role = "live" var cm_host = "angelfire.lycos.com" var cm_taxid = "/memberembedded" Search: Lycos Angelfire Movie Clips Share This Page Report Abuse Edit your Site ... Guestbook I. Introduction Native American Religions, beliefs, behaviors, and attitudes of the indigenous peoples of North America concerning the spiritual forces of the cosmos. These beliefs, behaviors, and attitudes remained an integral part of aboriginal North American culture from the Stone Age (30,000 BC-2500 BC) through the end of the 19th century, when the European settlement of North America was completed. Beginning in the mid-20th century, Native American religions underwent a revival, particularly among the Plains peoples. (For additional information on Native American cultures, see Native Americans II. Origins and Development

99. H-Net Review: Michelle R. Kloppenburg On Becoming And Remaining A People: Native Becoming and Remaining a People native american Religions on the Northern He then offers a detailed description of the fourday Okipa ceremony of the http://www.h-net.org/reviews/showrev.cgi?path=24502850074653

100. "the People's Paths!" NAIIP News Article! - One Native American Woman Professor, native american Studies University of California, Davis Indigenouspeople refer to their own holy people and curers by other terms such as http://www.yvwiiusdinvnohii.net/Articles2002/Forbes0201NativeIntelligence.htm

NLThomas Native Intelligence "Focus: Shamanism, New and Old" Guest column by Jack D. Forbes Professor, Native American Studies University of California, Davis NAIIP News Article ~ February 2002 At least until recently, the word "shaman" was one of those terms which would lead most indigenous people to figuratively "reach for their shields" and assume a defensive posture. "Shaman" has been pretty much of a dividing line word: those who use it are non-Native and/or anthropological, or are ignorant of Native Americans' feelings. Indigenous people refer to their own holy people and curers by other terms such as doctor, medicine person, spiritual leader, elder, herbalist or diagnostician, recognizing a wide variety of callings and skills. Of course, before "shaman" became popular in the anthropological literature, indigenous healers and religious persons were often referred to as "witch doctors," "sorcerers" or other derogatory terms, words still used reportedly in right-wing Christian missionary propaganda. But "shaman" is not an innocent term either, because it rises out of a clear misunderstanding of, and denigration of, non-European cultures. According to Webster's New Collegiate Dictionary (1981 edition), the word is from the Tungus language of eastern Asia and refers to "a priest who uses magic for the purpose of curing the sick, divining the hidden, and controlling events." The dictionary goes on to define "shamanism" as "a religion of the Ural-Altaic peoples of northern Asia and Europe characterized by belief in an unseen world of gods, demons, and ancestral spirits responsive only to shamans; also: any similar religion." Quite obviously the above definitions present a culturally hostile picture since the use of terms such as "magic," "demons," "gods" and "ancestral spirits" will likely be interpreted as backward, evil or even "devilish" by many European readers. Moreover, "shamanistic" religions have usually been regarded as more "primitive" than other religions by cultural evolutionists.

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