Obama Supporters; Make Your Own Slogan

In response to this.

Uncontacted Indian Tribes; Big News in Brazil

According to the Associated Press on Thursday Brazil has released photographs of one of their last uncontacted indigenous tribes located in the far western Amazon near the border of Peru. 

Roughly a dozen Natives were photographed in the Jungles of Brazil amongst six grass huts.  The stories claim that Anthropologists have known about this tribe for some 20 years.  I immediately have to wonder if this is the same tribe that Sydney Possuelo spoke about in National Geographic in 2003 whom he called the Fletchero, or “arrow makers.”  I’m inclined to make an educated guess and say that they are. 

The pictures show a half dozen or so men in red paint shooting their arrows at the aircraft as it flies overhead.  Beside them in a couple of the pictures are two other people wearing black paint. The men in red are obviously the community’s warriors.  The two people in black are women. 

In 2003 when Possuelo spoke to National Geographic about the Fletchero, he theorized that they, like many other Amazonian Indians may in fact be the descendants of refugees of European expansionism who fled the Spanish invasion for homes deeper in the jungles.  If this is true, what must these natives think about the outside world?

 As we know Native peoples maintain their histories for countless generations in oral traditions and folklore.  When they teach their children about the outside world do they recite the Native experience as we know them to be?  I wonder if they recount the horrors experienced by their ancestors at the hands of the corrupt conquistadores and the deadly diseases unleashed against their people.  Is it any wonder that they shoot arrows at the strangers who buzz their village in a huge mechanized monster bird?  What legends, warnings and taboos have grown up around this tribe’s choice to exclude themselves from interaction with the outside world?

And herein lies the outsider’s dilemma; to contact or to NOT contact this tribe.  For a number of years FUNAI in Brazil has had a no contact policy for these Indians, and I certainly appreciate that.  The last thing we need are the eager missionaries pushing their way into the jungles hoping to secure more converts, blazing a trail for logging companies and real estate speculators to come in right behind them and exploit their new human resources.  And as if that isn’t bad enough Indian rights activist Miriam Ross, makes the point; 

First contact is often completely catastrophic for “uncontacted” tribes. It’s not unusual for 50 percent of the tribe to die in months after first contact … They don’t generally have immunity to diseases common to outside society. Colds and flu that aren’t usually fatal to us can completely wipe them out.

As an Indian, mixed-blood as I may be, I feel great joy in knowing there are a few of us left who still live the old way.  But I also feel great sadness over this because I realize just how few of them there really are … what maybe a few dozen?

Jose Carlos Meirelles, coordinator for Brazil’s National Indian Foundation says; “We put the photos out because if things continue the way they are going, these people are going to disappear.”

I hear you brother.  I hear you.

Does Obama See Dead People?

Barack Hussein Obama was pointed out by Michelle Malkin as a virtual Gaffe Machine. Aside from the fact that Obama apparently thinks there are no less than 57 United States of America,

nevermind that he thinks Arabic is a primary language spoken in Afghanistan, now Obama proves his ignorance of American culture by confusing Memorial Day with Veterans Day.  Either that or he sees ghosts! 

 

Monday was Memorial Day.  This is a holiday commemorating our American service men and women who have died in the line of duty.  Veterans’ Day celebrates America’s living veterans.  While delivering a Memorial Day speech in Las Cruces, New Mexico yesterday Barack Obama made yet another memorable gaffe that left more than a few people scratching their heads.  He said;

 On this Memorial Day, as our nation honors its unbroken line of fallen heroes — and I see many of them in the audience here today — our sense of patriotism is particularly strong.

 

Mr. Obama, what the hell is going on inside your head? “Unbroken line of fallen heroes … And I see many of them in the audience here today?”

 

I think this little quote says quite a bit about Barack Obama.  It tells us that he doesn’t have a clue what’s going on.  He apparently just talks and doesn’t even think about what he’s just said before he says something else.  Was he not paying attention when HE said “fallen heroes” just a second before?  What happened, did they get back up?  Does he just speak the words that pop in his head without taking the time to engage his logical faculties first?  Is Barack Obama so dense that he doesn’t understand the meaning of the metaphors he uses?  Or Does Barack Obama have a psychic connection to the otherworld?  Maybe he sees ghosts.

 

Now I’m not knocking Barack Obama because he has extra sensory abilities.  That’s something to be admired for sure.  I think it’s pretty cool that he sees ghosts.  Imagine the possibilities of having a president who can easily contact the otherworld.  Maybe Obama can use this gift to act as a medium, contacting the spirits of our fallen heroes of World War II, and ask them how they feel about his endorsement of appeasing the West’s genocidal enemies.  Maybe Barack Obama can use his abilities to contact the spirits of the Jews who died in Auschwitz– the ones that he claims his American uncle helped liberate.  He could ask them how they feel about his stance on unconditionally meeting with national leaders who have endorsed the full scale destruction of Israel and the slaughter of the Jewish people.

 

Maybe I’m being facetious.  But in reality I’m sure Obama didn’t actually mean that he saw dead people in the audience.  It just shows that he doesn’t think before he speaks.  He does not actually pay attention to what’s going on and that he has no idea what American culture and values are really all about.  Obama doesn’t seem to know much about history either.  It was after all the Soviets who liberated Auschwitz, not the Americans.

 

None of this really inspires much confidence in Obama as a presidential candidate.  Can Americans really risk electing another president who has no clue about American culture and doesn’t think before he speaks?  Wouldn’t we like a president who takes the time to at least familiarize himself with the nation he’d like to lead, our culture and history? C’mon 57 states with one to go and then Hawaii and Alaska? That’s 60 states.  What country has he been living in all his years?  Is Obama smarter than a fifth grader?

 

It’s no wonder Barack Obama is so clueless on issues of foreign policy when he doesn’t even know what’s going on at home … either that or Obama sees dead people.

Native Tribalism in the 21st Century

by Jay Moody               

          In the twentieth and twenty-first centuries “Family Values” have been at the forefront of many a politician’s rhetoric in the United States.  Though these social servants may think that they mean well, in truth they often have done and do more to hinder family values than they do to help.  Indigenous family values have been steadily attacked for the greater span of history, often by the goals and aims of the capitalist mainstream of American and Western society through the colonial process.  It is through this process of colonialism and the perpetuation of the values inherent in this philosophy of conquest and assimilation that has brought the plague of impoverished, powerless families in crises to the world.  Indigenous peoples in general have always been the primary targets of these acts of aggression against family values, and since the close of the fifteenth century, Native Americans have been the victims of this war on the family.  As an Indian and a Stomp Dancer at a traditional ceremonial grounds I have some close ties to this subject as I have witnessed first hand some of the destructive policies of the government in these matters which have long standing and far reaching consequences for people of all races.

          Traditionally Native Americans have lived in social organizations that anthropologists and sociologists have called bands and tribes.  As Andre Cherlin points out;

Before the twentieth century, kinship ties provided the basis for governing most American Indian tribes.  A person’s household was linked to a larger group of relatives who might be a branch of a matrilineal or patrilineal clan [→p38] that shared power with other clans. Thus kinship organization was also political organization.  Under these circumstances, extended kinship ties reflected power and status to a much greater extent than among other racial ethnic groups in the United States.  American Indian kinship systems allowed individuals to have more relatives, than did Western European kinship systems (Shoemaker, 1991).  Even today, extended family ties retain a significance for American Indians that goes beyond the sharing of resources that has been noted among other groups (Harjo,1993).  Kinship networks constitute tribal organization; kinship ties confer an identity.[1]

 

          Vine Deloria Jr., renowned Native American author and former Executive Director of the National Congress of American Indians develops the idea further into more practical detail;

Indian tribes have always had two basic internal strengths, which can also be seen in corporations: customs and clans.  Tribes are not simply composed of Indians.  They are highly organized as clans, within which variations of tribal traditions and customs govern.  While the tribe makes decisions on general affairs, clans handle specific problems.  Trivia is thus kept out of tribal affairs by referring it to clan solutions.

Customs rise as clans rise to meet problems and solve them.  They overflow from the clan into general tribal usage as their capability and validity are recognized.  Thus a custom can spread from a minor clan to the tribe as a whole and prove to be a significant basis for tribal behavior.  In the same manner, methods and techniques found useful in one phase of corporate existence can become standard operating procedure for an entire corporation.[2]

However, this tribal structure has never suited the palate of Western colonialism which seeks to consolidate its power and authority over national as well as individual resources.  The socialistic and communal nature of Native tribalism in America is in exact opposition to the nuclear family oriented and discriminating values of Western colonialism.

After four hundred years of struggling against the effects of colonialism; disease, wars and genocide the last free Indians in North America were forced onto reservations in1886 when Geronimo and his band of Chiricahua Apaches surrendered at Skeleton Canyon in Arizona.  As soon as the federal government was convinced they had rounded up all the Indians, they forced Native communities to be defined by a set standard of perceived genetics in an attempt to undermine the integrity of the Indian tribal structure.  By applying blood standards to Native Identity the federal government alienated and further factionalized Native families and communities which were often genetically mixed, while also limiting their contemporary as well as future claims to Indigenous identity and sovereignty.  Ward Churchill, professor of Ethnic Studies at the University of Colorado, Boulder says;

In clinging insistently to a variation of eugenics formulation — dubbed “blood-quantum” – ushered in by the 1887 General Allotment Act, while implementing such policies as the Federal Indian Relocation Program (1956-1982), the government has set the stage for a “statistical extermination” of the indigenous population within its borders.  As the noted western historian, Patricia Nelson Limerick, has observed: “Set the blood-quantum at one quarter, hold to it as a rigid definition of Indians, let intermarriage proceed…and eventually Indians will be defined out of existence.  When that happens, the federal government will finally be freed from its persistent ‘Indian Problem’.”[3]

 

          Though portrayed as a means of preserving tribal identity and interests, the blood quantum standards of the General Allotment Act have in fact only served to undermine tribal integrity.

Today tribal membership is determined on quite a legalistic basis, which is foreign to the accustomed tribal way of determining its constituency.  The property interests of descendants of the original enrollees or allotees have become determining factors in compiling tribal membership rolls.  People of small Indian blood quantum or those descended from people who were tribal members a century ago, are thus included on the tribal membership roll. Tribes can no longer form and reform on sociological, religious, or cultural bases.  They are restricted in membership by federal officials responsible for administering trust properties who demand that the rights of every person be respected and whether or not that person presently appears in an active and recognized role in the tribal community.  Indian tribal membership today is a fiction created by the federal government, not a creation of the Indian people themselves.[4]

 

Throughout the years that followed, interaction between the United States government and Native peoples the federal policy has been one of either complete destruction or dissolution of the tribal structure.  Less than half a century after the last Indian wars the United States government began investigating ways to rid themselves of the impoverished, unified family-based communities surviving off of federal commodities, hopefully this time, without having to shoot anybody. 

In 1947, in order to save funds and gain stronger control over tribal reservation lands, Acting Commissioner of Indian Affairs William Zimmerman was pressured to classify Indian Tribes into categories between those tribes that could be immediately terminated from federal service and those tribes who will require a decade or more of intensified programs of development in order to reach a level of assimilation to function within white society.  In 1950 the House Internal Committee based their survey of Indians on The Domesday Survey of 1086 as the model for their investigation on Indian affairs and economic assets.  The Domesday Survey was William the Conqueror’s survey of his recently conquered British territory and subjects nearly a thousand years earlier. The committee’s intention was to expedite the assimilation of Native Americans and the dissolution of their tribal structure, the indigenous family value.  The following years between 1954 –1968 were full of Congressional cases of tribal termination.[5] 

Native American communities have continuously been treated more as conquered prisoners to be assimilated rather than American citizens effectively trivializing them as human beings.  While federal policy has tended to always be aimed toward unraveling the tribal structure in order to dissolve Native sovereignty all together, the media and non-indigenous society typically portray Indians in historical romance rather than in contemporary settings; showing Natives dealing with our modern day colonialism.  This lack of accurate portrayal of Natives has served to keep the general populace ignorant and uninformed regarding much of the truth regarding Native America.  Churchill again brings the issue into focus by explaining;

Nothing, perhaps, is more emblematic of Hollywood’s visual pageantry than scenes of Plains Indian warriors astride their galloping ponies, many of them trailing a flowing headdress in the wind, thundering into battle against the blue-coated troops of the United States.  By, now more than 500 feature films and half again as many television productions have included representations of this sort.  We have been served such fare along with the tipi, the buffalo hunt, the attack upon the wagon train and the ambush of the stage coach, until they have become so indelibly imprinted upon the American consciousness as to be synonymous with Indians as a whole (to nonindians at any rate and, to many native people as well).

It’s not the technical inaccuracies in such representations that are the most problematic, although these are usually many and often extreme.  Rather, it is the fact that the period embodied in such depictions spans the barely three decades running from 1850 to 1880, the interval of warfare between the various plains people and the ever encroaching soldiers and settlers of the United States.  There is no “before” to the story and there is no “after.”  Cinematic Indians have no history before Euroamericans come along to momentarily imbue them with it, and then, mysteriously, they seem to pass out of existence altogether.”[6]

 

It is for these reasons that both of the United States ethnic majorities, both black and white tend to misunderstand, misrepresent, not care or consider issues of native sovereignty and the integrity of the tribal structure to be a joke.  As far as most Americans are concerned Native tribalism and sovereignty does little more than stimulate the imagination.  The most support and understanding or sympathizing with Native family struggles outside of Native America arises in the Mexican and Latino population who tend to feel some kinship with Indians.  Native political concerns do not translate well across ethnic boundaries.  Unlike issues between black and white, which tend to be focused on integration, equal opportunity and employment, few ethnic groups in the United States can identify with modern conflicts over Reservation sovereignty, treaty violations, the right to ethnic self-identification and to maintain self-governance.  As Deloria explains it;

The closest parallel that we find in history to the present conditions of Indians is the Diaspora of the Jews following the destruction of the Temple … The Indian exile is in a sense more drastic.  The people often live less than a hundred miles away from their traditional homelands; yet in the relative complexities of reservation and urban life, they might be two-thousand or more years apart.  It’s not simply a special separation that has occurred but a temporal one as well.[7]

 

In less than five hundred years once powerful and highly specialized family oriented nations were reduced to ‘fourth world’ poverty .

NATIVE AMERICANS, or American Indians, suffer some of the highest rates of poverty and unemployment among racial minority groups in the United States, and conditions are even worse on Native American reservations. In 1989, 27.2 percent of Native American families lived below the poverty level while 10 percent of all American families fell into this category (U.S Bureau of the Census 1990a, Table 112). The 1989 Native American family median income was $21,619, only 67 percent of the average family median income for the total U.S. population (ibid). Census Bureau estimates of Native American unemployment rates across selected reservations in 1990 vary from 14 percent to 44 percent (U.S. Bureau of the Census 1990b, Summary Tape File 3c). The Bureau of Indian Affairs reports even higher unemployment rates for these areas, estimating rates as high as 70 percent for some reservations (Stuart 1987). Both series place reservation unemployment rates far above average rates for other races or regions.[8]

 

 Indian tribes have been located to lands, splintered, relocated to other places and then relocated again whenever they begin to show a little too much organizational and political aptitude or when valuable resources are found on tribal lands.  Native Americans are continually losing their cultures and identity through tribal dissolution and general neglect of our current political and social obstacles by the media.  The loss of land and sovereignty is continuing to cripple the societies and render the individuals as little more than impoverished peoples and blood quantum standards encourage factionalism and disintegration by forcing mixed blood cousins off of tribal rolls.

    The poor treatment and misrepresentation of social issues of Indigenous peoples by the colonial governments and their respective media sets a bad precedent for other nations.  When the world’s Indigenous peoples are oppressed and maltreated on the land that is rightfully their own then the individuals within the colonial society themselves are subject to similar or worse treatment by their own governments.  When a people whose historic and ethnic, social and religious claim to a land is undermined and effectively nullified, no one can expect to have land rights or social and religious freedom without government interference.

          Native American tribalism has been an issue of trivia for western society for the past five hundred years.  The colonial structure has shunned it and counterculturalists have imitated it in their defiance of their corporate culture yet, this is perhaps the most misunderstood, misrepresented and misconstrued aspect of “Indianess.”  The Tribal structure of Indigenous people is the backbone of human culture from its roots to its leaves, but oddly enough this truest aspect of human nature has been enduring a wholesale eradication in the name of progress.  The most unfortunate aspect of this dilemma just may be the total alienation of westernized society from its indigenous roots, its true family nature.

It would do Western societies good to pay heed to indigenous ideas and views.  The world’s nations will likely never come to any justice in social reform if they do not reconsider their modern colonial perspective and come to grips with their indigenous roots.

---

[1] Cherlin, Adrew J., Public and Private Families, McGraw-Hill Higher Education Publishing, 2005, pg 22

[2] Deloria Jr, Vine, Custer Died For Your Sins, Macmillian Publishing, New York, 1988, pg 232

 [3] Churchill, Ward, Indians Are Us, Culture and Genocide in Native North America, Common Courage Press, 1994, pg 42

[4] Deloria Jr, Vine, God Is Red, a Native View of Religion, Fulcrum Publishing, Golden, 1994 pg 243

[5] Deloria Jr, Vine, Custer Died For Your Sins, Macmillian Publishing, New York, 1988, pg 60

[6] Churchill, Ward, Acts of Rebellion, the Ward Churchill Reader, Routledge, New York, 2003, pg 186

[7] Deloria Jr, Vine, God Is Red, a Native View of Religion, Fulcrum Publishing, Golden, pg 249

[8] Geib, Elizabeth Zahrt, Do Reservation Native Americans Vote with Their Feet? A Re-examination of Native American Migration, 1985-1990 – Focus on Economic Sociology American Journal of Economics and Sociology, The, Oct, 2001

 

 

God is a Verb

Naming G-d can be one of the most challenging ideas presented to the religious mind. The Spirit from which all things emanate, the creator of everything is truly the unfathomable force throughout the universe. It is beyond gender and similar terrestrial attributes, but everything that is male and female exists within It. This Supreme Being is the most exalted of all things in creation. It is also the most misunderstood simply for its incomprehensibleness.

    Due to the limitlessness of this Being and the limitations upon human understanding, this Being cannot even truly be imagined or thought about. The limitations on human understanding and imagination make it impossible to even construct an accurate thought of this Being therefore any thought directed toward It is in fact about something else, something less. Consequently it can be said that this Being is equally impossible to worship since to worship requires the ability to conceive of the object of worship which as stated is inconceivable. And this is the problem that is faced when trying to name G-d.

          This force within the universe is the source of all things and the container in which all things are held. According to the Hindu scholar and former President of India S. Radhakrishnan in his commentary on the Bhagavadgita “God includes the universe within Himself, projects it from and resumes it within Himself, that is, His own nature.” This is the force in the universe which has been given many names.

          The Hopi Indians of North America know Him as Taiowa the Creator of the universe whom in the beginning existed in endless space. Muskogees call Him Ofvnkv, the One Above or Hesaketemes, the Breath-maker. The omnipresence of Wakan Tanka in the Oglala-Lakota tradition is a central idea to the recognition of Him as the four quarters of the world. As Joseph Epes Brown noted from his discussions with the Oglala holy man, Black Elk;

The message”Be attentive!”well expresses a spirit which is central to the Indian peoples; it implies that in every act, in every thing, and in every instant, the Great Spirit is present and that one should be continually and intensely “attentive” to this Divine presence.

      To the Maya, divine unity was recognized in their supreme deity Hunabku, which translates as One-State-of-Being-God. Peter Tompkins explains;

The Maya believed that their supreme divinity functioned through a principle of dynamic dualism, or polarity, active and passive, positive and negative, masculine and feminine, by which, through the agency of four prime elements, air, fire, water and earth (symbolizing space, energy, time and matter)the whole material world was engendered.

This Allfather figure was credited with dispensing all form of measurement and movement and the mathematical structuring of the universe, i.e. the divine laws of creation. In the simplest terms this One Being is the source that set the universe in motion and gave humans our most basic but most vital verb “to be.”

          Rabbi Arthur Green describes the name YHWH as a verb artificially rested in motion serving as a noun. 

A noun that is really a verb is one you can never hold too tightly. As soon as you think that you’ve “got it,” that you understand god as some clearly defined “entity,” that noun slips away and becomes a verb again. 

Rabbi Green goes on to explain that a more proper translation for this Name should be “Is-Was-Will-Be.” The implication of this translation suggests that God the Almighty, Most High Creator is in fact the very essence of existence and a truly eternal state of Being. Green continues to say;

God is Being. The four letters of the Name, taken in reverse order spell the word H-W-Y-H meaning existence.’ All that is exists within God The Name contains past, present and future.

      Green says that another possible conjugation of the Name is Ehyeh is “I shall Be” and says this is the deepest name of God and to listen to the God who calls himself “I shall be” is to surrender the illusions that we are masters of our own fate. Green continues to say that “when Moses needed to give the slaves an answer that would offer them endless resources of hope and courage, God said; Tell them “Ehyeh sent you.” The Timeless God allowed the great name to be conjugated, as though to say: “Ehyeh. I am tomorrow.” Even when pressed for a description or definition of ‘God the Father,’ the Catholic Church claims His two names are Being and Love and describe Him as; “He is who is, as he himself revealed to Moses.”

          The fullness of G-d has been assigned many names throughout the centuries, none the less which is the title “Supreme Being.” And perhaps that is it in the end; the incomprehensible fullness of G-d is simply the most perfect and complete state of being which propels the universe forward through existence. G-d is Being, both noun and verb, the substance of the creative principle of existence.

 

 Sources;
Radhakrishnan, S., The Bahgavadgita, Indus, New Delhi, 1994, pg 215
Brown, Joseph Epes, The Sacred Pipe, Black Elk’s Account of the Seven Rites of the Oglala Sioux, University of Oklahoma, Norman, 1989, pg 65
Tomkins, Peter, Mysteries of the Mexican Pyramids, Harper and Row, 1976, New York, pg 283
Green, Arthur, Ehyeh, A Kabbalah For Tomorrow, Jewish Lights, Woodstock, VT, 2004, pg 2
Flannery Austied, O.P., Vatican Council II, Vol. 2 ostello, New York, 1982, pg 389

 

Indigenism and Native Revivalism

By Jay Moody

 

The middle of the twentieth century saw an upsurge in Native Revivalism in western countries.  With the ‘back to nature’ trend sensationalized by the 1960’s Flower-Power generation many doors were opened in the realm of altered-native religion.  Many hippies, realizing the difficulty in being accepted within Native American communities began a quest for connections with their own roots religion.  This movement progressed into the modern cultural revivalist movement.  Primarily, there are three wings within this movement.  I name them as such; Paganism, Heathenism and Indigenism.  On the surface, they all share many similar qualities, but represent three very different attitudes and beliefs concerning roots religion.          

Paganism – This subcategory is the most common in the west and represents some of the most freeform and New Age ideas.  In this group we have modern witchcraft, Wicca, the Faerie traditions and eclecticism.  Typically the primary political interests of Pagans in general are those concerning freedom of religion issues, gender rights and ecological concerns. 

Heathenism – Heathens are more geared toward recreating or revival of older and usually extinct religions.  In this category are groups such as Asatru, Imbas and other reconstructionist organizations.  Politically, heathens are often concerned with preservation of historical sites and language revival. 

Indigenism – This category represents living indigenous traditions of the world.  These are usually people somehow connected to a traditional native or aboriginal community.  This subgroup can easily stretch a bit to include communities such as the Vodoun, true Roots Rastafarians the Basques and certain Irish and Welsh communities of Europe.  Indigenists are politically involved in Native sovereignty struggles, land claims issues, ecological activism and cooperative communities.

           Many individuals in the movement for Native Revivalism somewhat begrudgingly accept being labeled as a ‘pagan,’ though inside they feel more drawn to heathenry’s reconstructionist goals.  This yearning for an authentic connection to their indigenousness coupled with the goals of building and maintaining cooperative communities based on this separates them from the vast majority of the revivalists.  But it is when all these values become strongly aligned with and guided by the concerns and struggles of indigenous people in the world that they truly become Indigenists.

           Indigenism is a little known term because in North America most Indigenists are Native American or Native Hearts.   Few if any people that are not directly involved in indigenous rights movements have ever even heard of the term.  There are many dynamics and complexities involved in this philosophy.  Indigenism is a spiritual perspective wrapped in a socio-political movement.

           The socio-political dynamics of Indigenism and its relationship to Aboriginal people of the world is the driving force behind the movement today.  This is perhaps the most rational and revolutionary perspective in circulation today for the manner in which it flies in the face of both Capitalism and Marxism, confronting colonialism and imperialism from both camps in many parts of the world. 

Spiritual Purpose

          When we take notice of the similarities between Indigenous religions we are often prone to question from whence they came.  Was there an original religion?  The question has in many ways been a significantly motivating factor in a lot of my earlier religious pursuits.  It makes for a great approach with solid, steady footsteps.  It can also represent a sort of red herring.  The answer to the ‘real’ question here just may be more in the modern Indigenist movement rather than in a quest for the ‘original religion.’ 

          A particular Indigenist view on the origin of religion is such; that there is in fact only one Truth, one reality.  This Truth or reality is essentially the “Sacred Mystery,” the “Great Spirit,” or the “Creator.”  The ‘Creator’s’ reality is and has always been (to the indigenous) interpreted to us through our geography/ecology.  In essence, the creator’s ‘words’ are interpreted to us by the Earth or regional ‘divinities’.  Through the regional variations (or nature’s dialect) concerning the manifestation of these ‘truths’ and from our communities’ organization in coping with them we established our traditions and our religions.  This accounts for the similarities as well as the differences in indigenous religion. 

Example; we must have water to survive.  Water is sacred.  This is a common theme in most religions.  But there is a very different practical and therefore spiritual perspective regarding the type of emphasis placed on water by desert peoples than tropical islanders (in most cases) even though the basic thematic construct is the same.  Naturally, this paradigm carries over into even deeper realms of religion. 

          Indigenist religion is as much about physical and social action as it is about faith and philosophy.  And the truth it follows is the unobtainable truth that must be pursued continually through our lives.  The ‘Red Road’ doesn’t really have an end to it.  It is a way of life, not just a belief system.  If one gives up the pursuit, one effectively gives up the path.  You put your arrows down, leave the wild hunt, succumb to stagnation and lose all the ground you’ve gained, resorting to crude methods to deal with a sophisticated life.  This is why it is the ‘Way OF enlightenment’ not the ‘Way TO enlightenment.’

Political purpose

           “Indiginism” is heavily influenced by the work of Che Guevara, The Zapatistas, the American Indian Movement, Russell Means and those of a similar ilk brought “back to the fire” (as we Creeks say).  It is centered on ‘tribal’ communities and around Native struggles from the Americas to Africa, Scotland, Russia, Japan, Hawaii and anywhere else the Indigenous are oppressed.  The Indigenist perspective stresses social decolonization, rather than assimilation and globalism as a means to our survival as a species.  Differences between culture and religion are to be respected because the Creator gave us different cultures and religions the same way we were given different landscapes.  Indigenism stresses more Self-sufficient communities, ecologically sound commerce, and a kinder, gentler kind of warfare.  These ideas also cut deeply into national boundaries, especially those of a colonial nature. 

Importance of Indigenism

          In the old days survival and self reliance was of the utmost importance to our ancestors.  And in a way this should still be a core concept in our religion today.  We never really know when we may be separated from the ‘tribe,’ when we may become lost in the forest, stranded on an island or a survivor of a major cataclysmic event.  If an individual’s core philosophy and ‘religion’ is based on survivalist concerns and his relationship to his environment, he’ll be more prepared to face his obstacles with the heart of a warrior rather than the ass of a couch potato.  Couple this with an indigenous commitment to your community and you have the foundations of true indigenous religion, the heart of the ‘original’ religion – ‘paganism’ at its core. 

          Indigenism is a practical philosophy and way of life respecting human nature and its response to the modern world.  It is not a utopian dream.  It’s not for everybody; it’s for indigenous people and those with indigenous spirits.  Colonial people and their respective governments will have conflicts with this perspective, being that there is too little emphasis on control of the individual and of the land.  But this is our way of life.  This is our faith.  And this is what motivates us to act.  We live as natural people gifted with our own freedom and ingenuity, keeping our roots as firm as our branches and remaining One.

_____

Further discussion of indigenism takes place at NIWarriorS.

What is Enlightenment?

by Jay Moody

“In the beginning when God created the heavens and the earth, the earth was a formless void and darkness covered the face of the deep Then God said, “Let there be light;” and there was light. And God saw that the light was good; and God separated the light from the darkness. God called the light Day, and the darkness he called Night.” This first passage from the Book of Genesis hearkens back to the earliest times, the times even before light. Though allegorical at best, these words illustrate the scene of our great creator, for the first time shedding light on an infant world.

Similar creation myths from around the world illustrate the same basic imagery of a world in darkness which only truly comes to life after the divine powers create the sun, bringing the land out of darkness, enlivening it so it may become fruitful and prosperous. The lesson in these stories seem to be pointing us toward a certain direction, as if to suggest that only after being brought from darkness to light can a person truly live to his full potential. This is the earliest seed of enlightenment.

The word inlihtan appeared in Old English around 1382. According to the Online Etymology Dictionary the term was used figuratively meaning “to remove the dimness or blindness from one’s eyes or heart.” (1) In this case enlightenment would be the state or process of doing so. Light, figuratively is what has been sought by all of humanity from birth, whether theologian, legislator or scientist. Countless symbols both secular and religious illustrate this point. The solar cross, an equal armed cross within a circle is likely the world’s most ancient invented spiritual symbol. It can be found throughout all of history inscribed from Ireland to Japan, from northern Scandinavia down through Africa, Australia and Pacifica. The solar cross is said to represent the solar calendar, marking the solstices and the equinoxes and is often credited to “sun-worship.”

In the Americas, Native religions also fixated on this solar symbol as the most significant spiritual metaphor. In English, this pan-Indian circumscribed cross is referred to as the Medicine Wheel. Amongst its many uses the Medicine Wheel is not only a symbol of the sun but it is also a gauge by which to judge an individual’s level of knowledge and insight. The four corners of the cross usually represent the four directions, each one associated with a particular animal or spiritual being, representing certain desirable attributes associated with them. In the book “Seven Arrows,” Hyemeyohsts Storm allegorically describes the process by which the individual may come to enlightenment by way of the Medicine Wheel, attaining the various attributes associated with each point and thereby becoming a complete human being.

In more Buddhist circles enlightenment is described as a state of “wisdom that arises from the direct experience of all phenomena being empty of independent existence.”(2) This definition is more literal than the figurative definition previously given; “to remove the dimness or blindness from one’s eyes or heart,” but in essence it still remains the same. When one “sees” the light, he effectively “sees” or comprehends reality on a much higher than mundane level, no longer bound by flawed reason operating in darkness. Light has been shed upon obscure and often mysterious phenomena. The enlightened is knowledgeable and wise regarding his relationships, his role in society and the significance of everyone and everything else with whom he interacts. It is from the human quest for this figurative light that all our arts, sciences and religions were developed, originally as one quest for knowledge and meaning and later breaking up into separate specialized disciplines.

In the modern western world we have been brought up to think of religion as an organized system of belief and practice, following particular creeds and professing faith in a divine being. This idea certainly fits the definition of religion but the word is hardly confined by it. The Latin origin of the word had a far more pragmatic application regarding its relationship, not only to the divine but to everyone and everything around the person. In Latin the word religre means ‘to bind’ and comes from the verb ligre, ‘to close or combine, to create an alliance or to make a deal to form a bond or to create a relationship.’

Other words such as legislation and delegation also find their roots in this verb.  The process of defining morality and proper behavior between a person, his fellow humans and his government or between governments is religre. Ideally, this is achieved through the constant pondering of right and wrong, propriety and impropriety and through discourse with others doing the same. In society both ancient and contemporary, legislation even defines kinship, of who can and cannot marry due to how they are related or how it is perceived that they should or should not relate to each other. As any anthropologist will likely agree; kinship is one of the most vital foundations of coming to terms with a society’s traditions, laws and religion.

It is clear that the word religion in its truest definition reflects a system of relationships, not just a system of belief. It more properly refers to cultural paradigms and organized principles of morality. What is morality other than the proper behavior one human should have towards all his relations? Enlightenment is the state or process of pondering the mysterious or seemingly inexplicable, to organize thoughts, create theories and test them for the purpose of bettering the self and society. Philosophers, physicians and metaphysicians have continuously sought to shed light on obscure and illusive subjects, rendering them into workable formulas of knowledge and theory. Physical science perhaps most of all has sought and often achieved creating light from darkness and knowledge where none existed before and defining relationships between geometric shapes and numbers or strands of DNA. This is the most natural of human aspirations; to learn and develop, to mature into wisdom, organize it and apply it, passing it on to the next generation. This is the process of enlightenment.

Some theories suggest that the linguistic use of the word enlightenment is a remnant of “sun-worship,” an outdated and archaic form of religion. How unfortunate that they should have such an unenlightened perception of the subject. Sun-worship, if it ever really existed in any true form was no doubt an outgrowth of humanity’s natural inclination to seek the light of truth and understanding, the sun being the earliest example of luminescence and its contrast to darkness. In the light of day, primitive man could analyze his environment and learn. Darkness represented ignorance and lack of perception. Therefore it is only through light, even the dim glow of the stars that one could discern, learn and develop.

It should come as no surprise that the first great period of European discovery, development of the arts, sciences, government and religion, emerging from the ignorance and oppression of the Dark Ages is typically referred to as the Age of Enlightenment. The Enlightenment Age was defined by reason and that humans by nature are autonomous, responsible for their own self development and the welfare of society. Self development was often defined as the citizen’s responsibility through their own efforts to be educated and participate in politics in order to help reform the ills of society. It is from this era of enlightenment that the United States Declaration of Independence was written declaring that it was the people’s right and our destiny endowed by our Creator, entitled by the “Laws of Nature and of Nature’s God” to liberate ourselves from tyranny. This was revolutionary thinking in its day. Political revolution was everywhere and it redefined Europe from the ground up. The Age of Enlightenment was defined by redefinition

Enlightenment is more than a metaphor and it is not just an abstract idea involving transcendental escapism from worldly suffering. Nor is it the result of diligently following a particular creed or maintaining a particular set of teachings and exercises or any other magical formula. Such things are merely working tools to help along the way. Enlightenment is a process of seeking and uncovering the truth about ideas, traditions, institutions and relationships and then putting them into action. Enlightenment is only enlightening in action even if that action is pursuing stillness. Balance and propriety must be nurtured. Wrong action and reaction must be subdued. The path of enlightenment is a process of discovery, reflection and devotion. It is the continuously seeking of the light of knowledge and defining our world, liberating the human race from darkness and tyranny. Only in this way will we ever see a truly enlightened age.

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(1) Online Etymology Dictionary. Douglas Harper, Historian. 13 Nov. 2007. <Dictionary.com http://dictionary.reference.com/browse/enlighten

(2) http://www.kusala.org/udharma6/enlightnirvana.html