Native American Religions

Christians who are visited by demons learn that it is not safe to talk about what they have seen. Pastors often categorize them as not truly Christian or as suffering delusions and in need of a psychiatrist. Children learn that it is not wise to talk about what they alone see and hear lest they be marginalized by others. Thus, Christians suffer in defeated silence because the Church does not have room for someone who sees Grandma’s ghost in the living room rocker. This paper asserts that some Christians do indeed see the evil side of the supernatural. They need to be taken seriously and empowered with biblical truth to combat the unseen.

Em 20 de setembro de 1414, a primeira girafa a ser vista na China aproximava-se do palácio imperial em Pequim. Uma multidão de observadores espichava a cabeça para ter um vislumbre desse ser curioso, "com corpo de veado e rabo de boi, um chifre carnudo, sem osso, com manchas luminosas que pareciam uma nuvem vermelha ou uma bruma púrpura", de acordo com o embevecido poeta da Corte, Shen Du. O animal parecia inofensivo: "Seus cascos não pisam em criaturas vivas… seus olhos vagueavam sem cessar. Estão todos encantados com ele". A girafa era levada por uma trela por seu cuidador, um bengalês; era um presente do longínquo sultão de Melinde, na África Oriental. O gracioso animal, captado numa pintura da época, era o troféu exótico de uma das mais estranhas e espetaculares expedições da história marítima. Durante trinta anos, no início do século XV, o imperador da recém-estabelecida dinastia Ming, Yongle, enviou uma série de armadas aos mares ocidentais como demonstração do poderio chinês. Eram frotas grandes. A primeira, de 1405, era constituída de cerca de 250 navios carregando 28 mil homens. No centro iam os navios do tesouro, juncos com conveses múltiplos, nove mastros e 440 pés de comprimento, dotados de inovadores compartimentos herméticos para flutuação e lemes imensos, com quarenta metros quadrados. Eram acompanhados por um séquito de embarcações de apoio, transportadores de tropas, navios de combate e tanques de água -com os quais se comunicavam por um sistema de bandeiras, lanternas e tambores. Além dos navegadores, marinheiros, soldados e trabalhadores auxiliares, eles levavam também tradutores para se comunicar com os povos bárbaros do Ocidente e cronistas para o registro das viagens. As frotas carregavam alimento suficiente para um ano -os chineses não queriam dever favores a ninguém -e navegavam direito pelo coração do oceano Índico, da Malásia até o Sri Lanka, com bússolas e placas astronômicas calibradas esculpidas em ébano. Os navios do tesouro eram conhecidos como jangadas das estrelas, com potência suficiente para viajar até a Via Láctea. "Nossas velas", diz um relato, "grandiosamente desfraldadas como nuvens, continuam seu curso dia e noite, rápido como o de uma estrela, atravessando as ondas selvagens." O almirante era um muçulmano chamado Zheng He, cujo avô havia feito a peregrinação a Meca e se orgulhava do título de Eunuco Três Gemas. Essas expedições -seis durante a vida de Yongle e uma sétima em 1431-1433 -foram épicos da navegação. Cada qual durou de dois a três anos, e abrangeram todo o oceano Índico, de Bornéu a Zanzibar. Embora tivessem ampla capacidade de repelir piratas e depor monarcas, e também levassem produtos para comercializar, não eram originalmente empreendimentos militares nem econômicos, mas exibições cuidadosas de poder diplomático, ou soft power. As viagens dessas jangadas das estrelas eram demonstrações não violentas de projeção da magnificência da China para os Estados costeiros da Índia e da África Oriental. Não havia tentativa de ocupação militar nem obstáculos às áreas de livre-comércio. Com um tipo de lógica reversa, eles conseguiram demonstrar que a China não queria nada, desejava dar, e não tomar: "Ir aos países [bárbaros]", nas palavras de uma nota da época, "e dar presentes a eles de modo a transformá-los, exibindo o nosso poder". Os embaixadores dos povos da periferia do oceano Índico, intimidados, voltavam com a frota para pagar tributo a Yongle -para reconhecer e admirar a China como centro do mundo. Pedras preciosas, pérolas, ouro, marfim e animais exóticos que eles expunham diante do imperador eram pouco mais que um reconhecimento simbólico da superioridade chinesa. 1 O PLANO DAS ÍNDIAS 1483-1486 13° 25' 7'' S, 12° 32' O'' E Em agosto de 1483, um grupo de marinheiros castigados pelo tempo estava puxando um pilar de pedra para a posição vertical em um promontório na costa do que hoje é Angola. Ele tinha cerca de um metro e meio de altura e era encimado por uma cruz de ferro fixada a um pedestal com chumbo derretido. Sua haste cilíndrica tinha o topo modelado em forma de cubo, em cujas faces estavam gravados o escudo português e uma inscrição: Na era de 6681 anos da criação do mundo, há 1482 anos do nascimento de Nosso Senhor Jesus, o mais Alto e Excelente e Poderoso príncipe, rei d. João II de Portugal, enviou Diogo Cão, escudeiro desta Casa, para descobrir esta terra e plantar estes pilares. O monumento, um minúsculo furo de alfinete na imensidão da África, marcava o ponto mais ao sul da exploração europeia além das praias do Mediterrâneo. Era ao mesmo tempo um ato de posse pouco modesto e um bastão carregado para o sul, promontório a promontório, ao longo da costa ocidental da África, em busca de um caminho marítimo para a Índia. O monumento proclamava suas próprias mitologias a respeito de tempo, identidade e missão religiosa. Cão plantou uma sequência desses memoriais de pedra enquanto navegava para o sul sob as ordens de seu rei. Esculpidos provavelmente no ano anterior, daí o desencontro das datas, nas verdes colinas de Sintra, perto de Lisboa, e carregados por milhares de milhas em uma caravela que balançava muito, eles eram atos de profunda intenção, como uma bandeira americana numa nave espacial preparada para o pouso na Lua. À medida que Cão olhava de seu pilar para o sul, a costa parecia se encurvar para leste. Talvez tenha pensado estar próximo do final da África. O caminho para a Índia estava à vista. Pilar de Diogo Cão. Como uma missão espacial Apollo, esse momento representava décadas de esforço. Na sequência de Ceuta, o príncipe Henrique, que passou à corrente sanguínea da história como Henrique, o Navegador, começou a patrocinar expedições ao longo da costa da África em busca de escravos, ouro e especiarias. Ano após ano, de promontório a promontório, navios portugueses se Detalhe do atlas catalão de 1375, produzido em Maiorca, mostrando Mansa Musa segurando uma pepita de ouro. Ao norte, o mítico rio de Ouro, a costa do Norte da África e o Sul da Espanha. A CORRIDA 1486-1495 O castelo de São Jorge, em Lisboa, situado em um promontório rochoso com vista de longo alcance sobre o rio Tejo, continha entre seus tesouros um suntuoso mapa do mundo. Ele fora encomendado trinta anos antes pelo pai do rei João, Afonso, a um monge cartógrafo de Veneza, com a instrução de resumir o melhor conhecimento geográfico da época. Fra Mauro produziu um extraordinário trabalho artístico, minuciosamente detalhado e iluminado com folha de ouro, os mares ondulantes em azul vivo e as imagens das cidades encasteladas. Parecendo um enorme escudo circular, com três metros de diâmetro e orientado para o sul, seguindo a tradição árabe, o mapa mostrava algo que nenhuma outra carta europeia havia mostrado antes: retratava a África como um continente isolado, dotado de um cabo ao sul, que ele chamou de cabo do Diabo. Embora a África esteja seriamente distorcida, e de muitos detalhes já terem sido ultrapassados pelas descobertas portuguesas da época de João, Fra Mauro tentara aplicar uma abordagem com base em evidências. Veneza, com seus profundos contatos comerciais com o Oriente, era o órgão centralizador de informações de histórias de viajantes a respeito do mundo para além da Europa. A representação é salpicada por centenas de comentários textuais em tinta vermelha e azul, tiradas principalmente de relatos de primeira mão de Marco Polo e de um viajante do século XV chamado Niccolò de Conti, além de "informações de todas as novas descobertas feitas ou projetadas pelos portugueses". "Muitos pensavam e muitos escreveram que o mar não engloba nossa zona temperada habitável pelo sul", anota Mauro no mapa, "mas há muitas evidências apoiando uma opinião contrária, e especialmente as dos portugueses, porque o rei de Portugal enviou suas caravelas para verificar o fato por inspeção ocular." Atenção especial é dada às ilhas das especiarias e aos portos do oceano Índico -de interesse particular para os portugueses -, e Mauro ataca diretamente uma afirmação-chave da geografia de Ptolomeu: que o oceano Índico era um mar fechado. A evidência particular que ele apresenta para uma rota inteiramente marítima para as Índias inclui o relato do antigo geógrafo Strabo acerca dessa viagem, além de uma história, provavelmente contada por Conti, da viagem de um junco chinês que dizia-se ter navegado em torno da África. O mapa de Fra Mauro cristalizou de forma visual a ambição dos portugueses de encontrar uma rota marítima para as Índias. Acentuou, além disso, o pouco que os europeus sabiam. Nunca o mundo estivera mais dividido. Os europeus da Idade Média tinham menos contato com o Oriente do que tivera o Império Romano. Marco Polo percorrera as rotas da seda controladas pelos mongóis e voltara pelo oceano Índio em um junco chinês. Seu relato permaneceu imensamente influente, porque as ligações quase diretas do século XV com o Oriente haviam sido cortadas. O Império Mongol desabara, destruindo as rotas terrestres de longo alcance; na China, seu sucessor, a dinastia Ming, depois das viagens espetaculares das jangadas das estrelas, tinha sido tomada pela xenofobia e fechou suas fronteiras. Com exceção dos relatos de Conti, quase todo o conhecimento europeu tinha quase duzentos anos. O islã cercou a Europa cristã. Os otomanos chegaram à Europa e bloquearam as rotas terrestres. A dinastia Mamluk, no Cairo, controlava a desejada riqueza do Oriente e a comercializava por meio de Alexandria e Damasco com preços de monopólio. Sobre as fontes exatas das especiarias, sedas e pérolas vendidas aos venezianos e genoveses, só havia rumores. Sem se deixar desanimar pelo fracasso de Cão em torno da África, João persistiu. O âmbito de sua investigação se tornou cada vez mais abrangente. Nada escapava. Sob suas ordens, dois monges partiram pelo Mediterrâneo para buscar informações sobre o Preste João no Oriente. A respeito da rota pelo oeste proposta por Colombo, João cobriu suas apostas. Licenciou um...

A Carta de Pero Vaz de Caminha, datada e 01/05/1500, é considerada a "Certidão de Nascimento do Brasil", o estuda dos dados contidos na carta e os de autores quinhentas levam a conclusão que Cabral chegou no Rio Grande do Norte e não na Bahia.

A kanadai Ontarióban lévő Peterborough 1000-1200 éves sziklarajzai közül mutatott be néhányat Mg Lu Chew Lay a világhálón 2025. szeptember 16-án. Ezek között szerepel egy napos csúcsú antropomorf világfa, az Istennel azonos Tejút szójelekből alkotott ligatúrája. A cikkben közlöm ennek az amerikai indián antropomorf világfának az olvasatát és bemutatok néhány eurázsiai párhuzamot is.

Az Istennel azonos antropomorf világfa olyan ősvallási eredetű elképzelés, ahol az univerzum központi tengelye (a Tejút) emberi vonásokkal van felruházva. Ez az emberarcú szemlélet az elolvasható világfa ábrázolásokon is megjelenik. A világfa képzetekben a fa maga Isten, a Teremtés, a világ sorsának irányítója. A jelen cikkben bemutatott antropomorf ábrázolásokat azért lehet a világfával is azonosítani, mert a rajtuk lévő "rovás"jelek a világfát ábrázolják és az istennel azonos Tejutat idézik. A cikkben ezeknek az antropomorf világfáknak az olvasatát is megadom a kőkori ősvallás jelrendszereként kialakult magyar hieroglif írás segítségével.

Az isten egy ma is jól értelmezhető, magyar szavakból álló összetétel, amely különös, ellentmondásoktól sem mentes pályát futott be az etimológusok tanulmányaiban. A nyelvtudomány a szótő ős jelentését felismerte, a második szótagot azonban valamilyen képzőnek, vagy ragnak gondolta. A szót magát különféle idegen nyelvekből, például a sumérből eredeztették, mások az akkád vagy a perzsa nyelv megfelelő szavait említették meg az eredeztetés során figyelembe vehetőként. A magyar hieroglif írás felfedezése, az énlakai bilingvis megértése, az eddig is ismert, de félreértett, nem nagyon használt ős és ten szójeleink azonosítása tette lehetővé az isten (ős + ten) összetétel voltának felismerését. Ez megnyitotta az eurázsiai és amerikai kőkori és későbbi párhuzamok felfedezésének lehetőségét. Nyilvánvalóvá vált, hogy a hieroglifákkal írt Isten szó a kőkori ősvallás egyik széles körben elterjedt szava.

Share "I was able to experience what the mystics were for some reason able to experienc spontaneously," a participant in an experimental study investigating the effects of psilocybin reported, the implicit assumption being that most people are incapable having mystical experiences without the aid of external interventions: "I don't thin that . . . my experience was less than theirs." But far from being spontaneous, mystical experiences are rarely unlooked-for. Cultivation, spiritual exercise and self-effort have had many eloquent defenders; ev Aldous Huxley was one of them. Huxley, a philosopher and novelist, experimented with mescaline in the 1940s, achieving a brush with transcendence that became th basis for his essays, The Doors of Perception and Heaven and Hell. Those essays foreground the ability of psychedelics to "open" the doors of the mind and are now classics in psychedelic studies. Like the anonymous participant in the 2015 study published by Psychedelic Medicine (and reviewed eloquently by Michael Pollan for t New Yorker), Huxley suggested that there was no essential difference between a mystical experience triggered by psychedelics and one that was the result of religi ecstasy.

This article corrects an idea in psychedelic science and culture that the ancient Eleusynian Mysteries used psychedelics, as claimed by Carl Ruck and co-authors in The Road to Eleusis: Unveiling the Secret of the Mysteries (1978), revitalized by Brian Muraresku's The Immortality Key: The Secret History of the Religion with No Name (2020), and popularized by social media heavyweights such as Joe Rogan. Methods: It begins by exposing critical methodological flaws in the arguments, namely, a pattern of presenting claims, followed by mild circumstantial evidence, rhetorically solidifying the interpretation of this evidence into a "fact," on which is built each subsequent round of conjecture. Analysis: We then explore how the dogged pursuit of evidentiary mirages contributes to the project of establishing a western civilizational pedigree to dignify the use of stigmatized drugs and revitalize experiential religion. Discussion: Although the desire for legitimacy and meaning is understandable, the strategies used by the writers of this pseudo-history constitute a kind of religious fundamentalism. Their writing attempts to show that a relatively new practice is the old, true religion, in this case, the "religion with no name" that underlies every religious tradition. In doing so, they miss seriously relating to the many welldocumented historical and living Indigenous histories of psychedelics, or seeing contemporary psychedelic practice in continuity with other, and maybe even older, nonpharmacological methods of changing consciousness. Overall, the "psychedelic Eleusis" discourse focuses on the purported Eleusynian drug and its phenomenology rather than focusing on practices for taking up the spiritual injunctions of those psychedelic experiences. Conclusions: We conclude that, given how the psychedelic hypothesis is fundamentally flawed in its study of antiquity, it is a shaky foundation on which to build an argument for modern psychedelic use for therapeutic and spiritual practice. Since scholarly research is key to moving forward decriminalization, legalization, medical regulation, and other roles for psychedelics in society, it is crucial that scholars and popular audiences communicate effectively around psychedelic history and culture. Instead of committing to a specific (and erroneous) view of history, psychedelic scholarship must commit to academic discussion and debate.

John Allegro's The Sacred Mushroom and the Cross posits that early Christianity derived from fertility cults involving psychedelic mushroom use. Though widely discredited by scholars when it was first published, the theory persists in popular culture and entheogenic discourse. This article evaluates the scholarly reception, methodological flaws, and enduring cultural impact of Allegro's thesis, particularly its role in the broader psychedelic mysteries hypothesis. Although Allegro's linguistic methodology has been rejected by most experts, his work has contributed to renewed interest in the role of entheogens in religious traditions, with some scholars attempting to salvage Allegro's intuitive insights while distancing themselves from his linguistic excesses. Due to its foundational methodological flaws, however, Allegro's work is best viewed as a historical curiosity rather than a reliable source for contemporary entheogenic scholarship.

Some Research About the Sacred Mushroom Traditions of Mexico and Religious and Spiritual Experience with Fungi by Ronald W. McNutt, August 31, 2025.  Religious Traditions and Legal Protection for Psilocybin Mushrooms and Ceremonial Plant Medicine

This essay develops a conceptual grammar for Bahá’í authority by placing three Derridean motifs—supplement, **ellipsis/**etc. (bounded openness), and the ghostly (presence-in-absence)—in deliberate tension with the Faith’s constitutional architecture. Focusing on the Universal House of Justice as a democratically elected legislator whose acts are corporately safeguarded (“conferred infallibility”) in the field left open by the sacred Texts, the paper argues that authorized supplementation best captures how Revelation survives as law without collapsing origin into ordinance. *Ellipsis/etc. names a principled nonfinality: decisions remain revisable within covenantal limits as changing conditions demand fresh articulation. The ghostly registers the juridical and textual survival of authority—Bahá’u’lláh’s writings and the Guardian’s authoritative interpretations persist as citational constraints that orient and delimit legislation despite the Interpreter’s bodily absence. Methodologically, the essay appropriates rather than exegetes Derrida, testing whether these lenses illuminate decision-making under protection without importing a panoptic model of power. A contrastive analysis with Foucault’s surveillance paradigm sharpens the difference: Bahá’í administration is non-penal, consultative, and restorative, aiming at unity rather than normalization. The result is a phenomenology of decision under protection: a polity fallible in its members yet safeguarded in its act, capable of holding together origin and extension, presence and absence, fidelity and change. The essay concludes by proposing this grammar as a transferable contribution to political theology and legal philosophy: an account of how sacred normativity can be mediated institutionally without theocratic collapse or procedural dilution.

This report explores archaeological aspects of the Santee Greens archaeological site (Michagua/CA-SDI-5669). Drawing on the large body of data collected during cultural resource management studies conducted from 1975 to 1981 in San Diego County, City of Santee. It develops a new synthesis of the large body of archaeological data resulting from the test unit excavation of 480.49 cubic meters in addition to excavation of backhoe trenches and auger holes. Excavation units were excavated in decimeter levels, materials collected and analyzed. The purpose of this paper is to update and interpret information first presented by J. Berryman in 1981. It will lead to an expanded understanding of large residential sites in the Late Prehistoric Period of Southern California that is from about A.D. 900 to European incursion into the region. The broad focus is the Late Holocene landscape including chronology, topographic setting, climate, and landscape and taskscape elements. It explores the possible causes of major changes taking place in the Late Holocene. It has shown that population aggregation and resource intensification changes from post A.D. 1300 to A.D. 1800 resulting from the end of persistent droughts. Additionally, it explores the results of aggregation through processing foodstuffs by use of sophisticated hot rock features such as “hot rocks”.

According to traditional belief of Ojibwe, Cree, Innu Cree, and other northern woodlands hunter-fisher-gatherers, slain game will reincarnate if proper protocol is followed. Several tales from William Jones’ Ojibwa Texts, as well as some other stories, pertain to this theme. I have decided it would be useful to pull together my ethno-discursive translations of these, along with relevant ethnohistory and ethnography, lest they get lost among the scores of translation-studies on my website. They should be of interest to anyone researching indigenous beliefs about the natural world cross-culturally. I added a tale about Soaring Eagle, which speaks to theme of not overusing resources.

According to the survival hypothesis, a person's personality and consciousness survive the death of the physical body. Ontology is a well-established theoretical branch of philosophy concerned with representations of reality. This research proposes the use of computer natural language processing (NLP), databases, structured query language and near-death experiences (NDEs) narratives to develop a quantum ontology based on the quantum hologram theory of physics and consciousness. This research proposes the use of a quantum ontology to represent the incomprehensible aspects of near-death experiences. The research demonstrates how to validate ontology constructs within a quantum ontology, demonstrating the methodology's potential for the development of a consciousness model based on the quantum paradigm.

marriage consists of love, good communication, commitment, understanding, concern and care for each other. Marriage provides tranquility and comfort, meets the sexual needs and extends the generation . People tend to be optimistic about their chance of marriage, but it is undeniable that marriages are prone to divorce and separation. Infidelity, for example, can have dire consequences for the couples and result in divorce.

Whitebelt 2 was a Belle Glade site on the northeastern edge of the Everglades founded in 500 BCE using the Whitebelt Triangle seen at Whitebelt 1; A north-south cardinal, a rising of Gacrux , and a major lunar standstill. In 0 BCE it added the linear embankment aligned to the 17º azimuth the rising of Alkaid of the Big Dipper. Mounds on the embankment allowed other observations.

In 2014 Gary Van Valen published a thought-provoking article in "Voices: The Journal of New York Folklore" titled “The Seven Trees and Ramapough Ethnicity.” In it he took issue with my interpretation of a so-called “Negro Charm” collected circa 1910 from seventy-five year old William De Freece in Ringwood, New Jersey, by Columbia University linguist John Dyneley Prince.

Altāit än zômer
Stât de zûve bôme
äske’n āike än āl de lāng vôrbāi
Kän nît rolle; wāt er opstât

Always in summer
stand the seven trees;
ash and oak and all along past they
cannot proceed. What are they standing on?

Art historian Robert Farris Thompson has shown that aspects of the traditional Kongo civilization were brought to the Americas, especially to Cuba and Brazil. These included cosmological drawings, called cosmograms and the supernatural uses of trees, staffs, branches, and roots. One cosmogram he collected from the Brazilian priests of the folk religion known as Macumba in Rio de Janeiro. It depicted "a Latin cross within a Star of David within a circle decorated with six minor stars." Thus, this "Negro Charm" collected by Prince may well have been an African survival of the cosmological belief system of the Bakongo people.

Van Valen says in a book titled "Mythology of the Lenape: Guide and Texts" published in 1995, folklorist John Bierhorst noted that what is known as the “Pleiades [seven stars] and Tree” motif was collected in the 1930s in Eastern Oklahoma by University of Pennsylvania anthropologist Frank C. Speck circa 1931 in his book on the Delaware Indian Big House Ceremony.
However, there is no contemporary evidence that the Lenape Indians practiced the Big House Ceremony when they lived in New Jersey.

Ray Whritenour, who has studied the Delaware language for thirty-five years, in a letter he wrote in April 1984 to James Revey of the New Jersey Indian Office had a different interpretation of the “Negro charm.” He says that the line “Always in summer stand the seven trees” means “they always stand in summer because they are ever green (evergreens--i.e., pines and cedars).  Whritenour says the answer to what are they standing on is the Milky Way “ (or the Spirit Path to heaven) that is located  the side of the Plaeiades. He argues that the cure is related to the Myth of the Red Cedar.

However, Van Valen goes even further by concluding that the “charm” is evidence that the present-day Ramapo Mountain People descend from Lenape Indians.  But the fact that there may have been some cross-cultural syncretism between African and Native American cosmologies in the late seventeenth and early eighteenth centuries, when the ancestors of the Ramapo Mountain People lived in the Hackensack Valley and when the Lenape Indians still lived in colonial New Jersey, is consistent with the fact some of the herb cures and folk remedies I noted in Appendix B of "The Ramapo Mountain People" were similar to those collected by Gladys Tantaquideon among the Delaware Indians in Oklahoma. But neither the loan words, the herb cures, nor this “charm” prove that the Ramapo Mountain People descend from the Lenape Indians, especially in light to the extensive genealogical evidence of Afro-Dutch ancestry I presented in "The Ramapo Mountain People."

The game of chunkey, believed to have originated at Cahokia, the preeminent ceremonial
center in North America, may have been a variant of the “pole and ring” games. It was likely
adopted by the Cahokian elite for funerary events, rituals tied to corn cultivation, and bore
mythological significance in the Red Horn cycles among Chiwere-Siouan-speaking peoples,
especially the Ioway and HoChunk (Winnebago), and the Dhegihan Siouan-speaking
peoples. Red Horn and his progeny are depicted in various rock art, Braden-style statuettes,
copper plates, and gorgets from the Mississippian period. These artifacts, including a pipe
from Spiro, Oklahoma, and the Birdman figure identified with Red Horn, are connected to
Cahokia, where the Red Horn cycle was represented, illustrating the hero’s journey through
death and rebirth.

This article starts from a cue provided by some Algonquian etymologies, from the Proto
Algonquian term *wi-nteko-wa, through a series of cognates in the various Algonquian
languages. These words develop four meanings: that of windigo, a cannibal spirit or a
human who becomes a cannibal, that of owl, that of specter, ghost, and that of madman,
jester. Connected to these meanings, there are a series of gods, mythical characters, practitioners
of the sacred and ceremonies, whose origins are prehistoric and are linked to the diffusion
of the cultural-ritual-economic-bellic complex of corn farming from Mesoamerica to the
Great Lakes. The importance of the Venus cycles, the relationship between the Morning Star,
warfare, and winter, and the Wabenowin, the Dawn Society of the Anishinabe tribes are
prominent within this complex. Finally, I will explore the meaning of the Wabeno paintings
of the drum collected by Beltrami in 1823 and housed in the E. Caffi Museum in Bergamo,
Italy, as well as its probable owner.

I found that the surname Muttiron is widespread in ancient Insubrian Celtic-speaking
areas, such as the provinces of Varese, Sondrio, and Como, while surnames made to derive
from ‘motta’ in the sense of ‘mound’ are widespread mainly in Lombardy, Piedmont, Liguria,
an area of Trentino-Veneto (Valsugana), and Emilia-Romagna. There are also nuclei
in the South. I started from the hypothesis that there was a considerable possibility that the
original word belonged to a continental Celtic language, in our case Cenomanian, Insubrian
or Lepontian or other Cisalpine Celtic languages, and that there might be a correspondence
with some language of the so-called Celtic Fringe. Starting with variants of ‘motte,’ such as
‘mutera, motera, motaron, muttiron,’ I saw that there was a remarkable similarity to a
Scottish and Irish Gaelic term, mothar, which covers a wide range of meanings, from marshy
area to Celtic fortress ruin on a hill, from terrifying howl to a dark, misty mass, to a group of
trees and tangle of bushes. Where linguistics did not reach, I was helped by folk tradition,
which showed me how the structural elements of stories about the motte in Veneto fall within the
semantic fields examined by Gaelic and Indo-European linguistics: these stories link the motte
to the otherworld, to mystery, to ancient heroes and their banquets, to Dionysian cries and the
Sabbath, to the sounds of ancient battles and long dead soldiers buried there, to supernatural
creatures dressed in red and to those that inhabit streams, springs, swamps, and forests.

The primary purpose of this article is to explore the way that the Bear's Son tale, a widespread European folktale, came to be incorporated into the oral storytelling traditions of Native Americans. The work is divided into three parts. In the first section the reasons that led me to begin to investigate the European tale are discussed. The second part is dedicated to a discussion of the European tale itself, its plotline and geographical diffusion within Europe and North America. In the third section, I reflect on how and why versions of the European tale came to attract the attention of Native American storytellers, as well as the time frame that might be assigned to the transfer of these oral traditions.

El catálogo de W. Gates de 1937, es una lista de manuscritos de los que expolió a la Mesoamérica, y terminó -al final de su vida- la mayoria vendiendolos en EUA, Una nota al pie indica lo siguiente: “Los cuatro documentos antes mencionados, (Nijaib’ y el Tz'unun) procedentes de los Archivos, fueron entregados por el Conservador de los Archivos (acusacion Juan Gavarrete Escobar, 1829-1882) a Brasseur de Bourbourg en 1856".  Aqui estan el Popol Wuj, los cuatro Titúlos Nijaib', el diccionario de Basseta, el de Vico, el de Coto, el de Varea, el de Ximenez, Moran, El Memorial - Anales ... Etc. Etc.         
De: HathiTrust, Colección digitalizada de conocimiento permitida por la ley de derechos de autor,

A 'Verdadeira Informação das Terras do Preste João das Índias' descreve a missão da Embaixada de Portugal, chefiada por D. Rodrigo de Lima, durante os seis anos em que permaneceu na Etiópia, segundo 'vio e escrevuo' o padre Francisco Alvares, S.J. No cumprimento do 'Regimento' passado ao Embaixador, Francisco Álvares cumpriu o encargo de recolher todo o tipo de informações sobre a Etiópia, desde a natureza da sua geografia, organização política e economia, sociedade, cultura e religião, e ainda sobre as suas 'antiguidades', e demais coisas 'monstruosas'. Primeiro registo escrito por um europeu sobre o 'Reino do Preste João das Índias', o Padre Francisco Álvares apresentou à Europa a 'Verdadeira Informação' sobre o reino cristão copta da Etiópia, que percorreu entre abril de 1520 e abril de 1526. Esta obra, testemunha uma das primeiras grandes expedições europeias ao interior do continente africano. Expressão da literatura de viagens por terra, inaugura o conhecimento real, por parte da Europa, de uma região envolta nas lendárias conceções sobre o 'Reino do Preste João'. Redigida, provavelmente, entre 1527 e 1531, logo após a sua publicação em Lisboa, em 1540, foi traduzida para castelhano, francês e italiano. A primeira parte deste estudo, sistematiza a literatura de viagens medieval sobre o mítico 'Reino do Preste João'. A segunda parte, descreve a viagem e a receção da Embaixada de Portugal pelo Imperador da Etiópia, e privilegia a caracterização política do Império de David II. Ao longo deste estudo, acompanhamos o relato da experiência vivida pelo Padre Francisco Álvares, expressão da sua personalidade e mentalidade, que divulga, finalmente, a 'Verdadeira Informação' sobre o 'Preste João das Índias', num dos testemunhos mais marcantes do Renascimento português.

These are two of the most enigmatic sites in the State of Ohio. The text is the third part of a trilogy for  measurement and earthworks from Mesopotamia via Bolivia to Ohio, USA. Texts Ms5 and MsMO/9.
They show that there was a migration from S America through the Mississippi Valley and the fact that given a similar problem ancient man arrived at the same conclusions on different continents.

This is some research that explores my interest in psychedelics and Christianity. When psychedelics are part of a sincere and intentional practice, such as spiritual, ceremonial, or celebratory settings, in a manner that employs risk reduction practices, they can provide great benefits. They can help reduce ruminative, negative thinking, and help people shed layers of resistance and antipathy, and help people deepen soul connection by encounters with grief that enrich the soul and help restore full aliveness.

El  objetivo  del  presente  artículo  de  investigación  es  explorar  la  relación ancestral  culinaria  del  pueblo  indígena  uitoto  con  la  yuca.  El  análisis  se realizó con base en los siguientes ejes articuladores de la historia uitoto como pueblo ancestral: estructura organizacional, resistencia y memoria colectiva. La yuca ha sido fundamental para explicar cómo funcionan estos ejes articuladores en la cultura uitoto. Este trabajo contempla dos periodos históricos (1870 a 1930 y 2000 al 2020), ambos corresponden a momentos de  guerras  en  territorio  uitoto.  La  etnografía  y  la  historia  son  los  ejes metodológicos de la investigación. Con el conocimiento actual que se tiene de  los  uitoto,  la  primera  ha  permitido  contrastar  algunas  continuidades en los usos que se le siguen dando a la yuca. La segunda contribuyó a la  revisión  del  pasado  del  pueblo  indígena,  por  medio  de  documentos, libros, visitas al Archivo Histórico de Bogotá y la Biblioteca del Banco de la República de Leticia. Algunas observaciones sobre las continuidades en el uso de la yuca se llevaron a cabo en La Chorrera, Amazonia colombiana, al igual que en la triple frontera entre Perú, Brasil y Colombia. Uno de los hallazgos más relevantes fue la construcción metodológica de un modelo basado en una tríada (tabaco, hoja de coca y yuca dulce) que constituyen la identidad del pueblo uitoto. En esta ocasión nos centraremos en uno de esos elementos de la tríada (la yuca) y su importancia en los procesos de resistencia en ambos periodos; asimismo, de transferencia de la memoria colectiva  de  esos  saberes  culinarios  ancestrales  y  cómo  es  considerada patrimonio culinario del pueblo uitoto.

The Banyan Tree in Adyar Gardens is a powerful entity with a Deva-in-charge overseeing its growth and consciousness. The Deva, with an aura of dark blue, white, and white-gold, is connected to the tree’s life center, which pulses energy throughout. The tree is home to various nature spirits, including leaf spirits and gnomes, contributing to its vibrant and peaceful atmosphere.

Exploring the hunting acumen of Native Americans from extant resources of frontier journals throughout the contact period. Through stasis of rigid ancient lifeways, historical accounts are another source of data to understand more ancient people groups of the artifacts in our possession today. Snapshots taken of Native hunting behaviors, techniques, tools and species intent through eyewitness accounts can be thought of as portals to learn about more archaic cultures when continuity is established or evidenced. Through observation, worship and parody of animals, North American Indigenous people groups were some of the most adept hunters  the world has ever known. This treatise brings data points from a wide range of sources to round out speculation and assumptions from other archaeological diagnostics.

The earliest origins of the Mohawk Hill family blend mysteriously into the mists of time before the mid 1600s. However the Huron-Wyandot and European ancestry entered the Hill genome at various points, particularly via a later marriage of the focus of this saga. The surname (Van der Barrack in Dutch; Hill in English) appears to reflect their residence between Aurie's Creek and the Schoharie Creek backing on a ridgeline. Aurie (Aria) Kanaghowende (probably born circa 1660 in Ossernenon on the south side of the Mohawk River) was baptized 5 October 1700 at the Schenectady Reformed Dutch Church along with his mother Maria, and wife Catharine and her mother Sarah. The mothers would have been born perhaps 1635. Their not having been baptized in Canada suggests that they may have been "true" Mohawks (as opposed to captive Hurons). This appears to have been a three generation baptismal marathon in that Cornelius Hill Thannewanege was also recorded in the baptismal register in this family grouping. Perhaps the most prominent of the Hills emerged in the years leading up to the Revolution. The son of Cornelius was Aaron Hill Oseraghete, married to Margaret Crine (Green). They had three sons who were officers in the British Indian Department. Their two daughters were Clan Matrons, and eligible to appoint a Chief of the Bear Clan Astawenserontha family.

Sources on the history of the Catholic Church in the Philippines are voluminous. Despite challenges brought about by turbulent events such as the Second World War, neglect, and weather conditions, a sizable amount of sources dating back to the sixteenth century were preserved. Although scholars can rely solely on church records, it is also worth mentioning that one can also sift through the records maintained by state cultural agencies. Thus, this paper intends to remind its readers of such, with particular focus to the context of the Philippines. It is hoped that through this study, an interest in using state records will be ignited especially among Philippine Church historians, leading to the enrichment of one’s discussion since perspectives from non-church institutions and persons will inevitably be included. This will also be helpful for local historians as well as those in other disciplines as this highlights the intricate and complex relationship between church and state in the Philippines as shown both in its history and its current context.

This paper particularly provides a description of the following records: the Erección de los Pueblos records (compilation of records pertaining to the towns established during the Spanish colonial period) and the Varias Provincias records (compilation of records pertaining to the provinces) from the National Archives of the Philippines; and the Philippine Revolutionary Records (compilation of records concerning the Philippine Revolution and the First Philippine Republic) and the Historical Data Papers (compilation of data collected from towns as mandated by President Elpidio Quirino in 1951) from the National Library of the Philippines. Examples of documents in these records series will also be presented, as well as the skills and requirements needed to read and access them.

This international online symposium is hosted by the Ecclesiastical History Society. This year’s post-graduate colloquium centers on methodologies, sources and cross-disciplinary approaches. It brings together post-graduate students whose research interests are focused on or intersect with church history. This event aims to showcase how the field is currently being reshaped by the work of these young scholars based in Belgium, Britain, France, Germany, India, the Philippines and Spain.

The acclaimed Winter Counts (2020) is the debut novel of David Heska Wanbli Weiden, a Sicangu Lakota academic and writer. Listed among "The 100 Best Mystery & Thriller Books of All Time" by Time Magazine, winner of literary achievement awards, and amply praised by Indigenous and non-Indigenous writers, reviewers and book sellers, Winter Counts "hits the sweet spot between gritty thriller and social novel" (Carol Memmott, The Washington Post). Told in the first person by one character, a Lakota vigilante who delivers justice on the Rosebud Indian Reservation when federal authorities don't bother to prosecute, the story combines crime narrative, trauma memoir, and social and political commentary. This article discusses the fictional storyteller's journey to find a gang of drug-dealing villains and save his nephew as a journey of self/collective recovery, from the standpoint of Taiaiake Alfred's articulation of Wasáse warriorship, a theory of Indigenous action which resonates with what Lakota scholar Elizabeth Cook-Lynn called a contemporary continuation of the Indian Wars.

I f one considers the modern initials, dates, names, etc., on rocks, then the Tohono O'odham (formerly the Papago) did indeed produce petroglyphs. However, it is not known if their ancestors are responsible for ern Sonora, Mexico. Approximately six miles northeast of El Conejo Cementerio at the south end of the Mesquite Mountains is the other site. The two sites are roughly midway between Nogales and Sonoita, Sonora, Mexico (Figure 1). Besides the rock art at El Conejo Cementerio, there are sherds, lithics, historic artifacts, a burnt corn cob, a rock-lined path, pits, rock rings, rock piles, a rock enclosure, and seven cist burials. The cist burials are rock rings with interiors varying from 1.0 to 3.0 m and heights from 0.7 to 1.5 m. Capping the rock rings were mesquite branches which, in turn, were covered with rocks; all of the branches and rock superstructiures are now collapsed. This burial technique has been utilized by the Tohono O'odham Indians since the 1800s and is still preferred by more traditional tribal members. Evidence corroborating the assertion that El Conejo Cementerio is Tohono is provided by the associated artifacts and by the types of sites nearby. The diagnostic ceramic types are Papago Red and Plain and Lower Colorado Buffwares. The production dates for these pottery types overlap between A.D.1700/1800 and the present. Aside from a few chipped stone implements, the remainder of the material cul

Posées il y a trois siècles, les rubriques instaurées par Lafitau dans ses Moeurs des sauvages ameriquains se sont perpétuées en anthropologie depuis. Les thèmes de recherche, les intitulés de cours, la désignation des postes, et bien d'autres facettes reprennent cette même nomenclature. Il s'agira d'explorer les processus par lesquels ces termes se sont mis en place et surtout sont restés en usage, aujourd'hui encore.

Reusi Dat Ton (RDT) a little known aspect of traditional Thai culture consists of breathing exercises, selfmassage, dynamic exercises, poses, mantras, visualization and meditation. It is the foundation of Traditional Thai Massage and uses some of the same techniques also found in Indian Hatha Yoga and Tibetan Yoga Traditions. Depictions of RDT techniques can be seen in traditional artwork in various locations in Thailand. Traditional RDT manuscripts contain illustrations and descriptions of some of the techniques and go on to list over 60 different ailments (some using Sanskrit Ayurvedic Medical terminology), which can be remedied by RDT practices. A survey of the 1737 Indian Hatha Yoga text "Jogpradipaka" of Jayatarama identified 45 Indian asanas, which have similar counterparts in RDT. Today RDT is in danger of becoming diluted and distorted as most lack access to primary sources such as original manuscripts or actual Reusis (Thai Yogis). Future work could include documenting for posterity all aspects of this ancient tradition as well as investigating the numerous therapeutic benefits ascribed to its practice.

Sometime in the 18705, an anonymous Kiowa living in Indian Territory-now Oklahoma-made the drawing that accompanies this article with pencil and crayon on a piece of paper. This Plains Indian tradition, creating representational illustrations of warriors' heroic deeds, dated to antiquity,l Known as "warrior art" or "warrior drawings," these vivid records immortalized bravery: counting coup-touching the living opponent-killing foes, rescuing comrades, taking enemies' horses, and other activities which gained warriors the admiration oftheir compatriots and earned them high status. Warrior art was displayed on buffalo robes, clothing, tipis, and rocks. During the Plains Indian Wars ofthe 1860s and 1870s new surfaces were used for these graphic chronicles: pages of ledger books and other paper produced by the Euroamerican society that ended the Plains Indians' way of life. Portraiture in the Western sense did not exist in Plains Indian art. Instead, warrior-artists incorporated illustrations of objects the intended audience associated with a particular individual: a painted shield, unusual weapon, or special face paint design. Unfortunately, many details associated with these drawings remain beyond our ken because we lack the background information available to the original tribal audience. In warrior art, every picture tells a story...but which story? Fortunately, the means are at hand to unravel some of the meaning in this particular drawing. This image is part ofa collection of Kiowa drawings acquired by a U.S. Army otlicer who served among the Kiowas between 1878-1880. 2 It is mounted on a larger piece of paper on which appears a handwritten notation in ink, likely penned by the officer acting on information provided by a Kiowa informant (possibly the artisl): "White Bear fighting with Pawnees, himself and horse being wounded with the same arrow. White Bear kills both Pawnees with his lance. Observe the blood flowing from their wounds and mouths." So who is White Bear, the English language translation of the Kiowa name Ser~tajnte? A man ofthat name, known historically as Satanta (c. 1830? 1878), was one of the most notable Kiowas of his generation.] More than one

Different cultures and healing traditions practice Energy medicine. Physical, psychological, and spiritual health and vitality are fostered through energy medicine. Hospitals are increasingly making them available as a gentle intervention that can enhance the quality of care and support Western physicians' efforts. It is referred to as 'Chi' in China, 'Prana' in India, and 'Lung' in Tibet. Subtle vital energy is another term used for Energy Medicine. Exercise, nutrition, medicine, lifestyle changes, and the implementation of various energy modalities stimulate, enhance, and redirect this vital energy. According to Norm Shealy, M.D., founding President of the American Holistic Medical Association, energy medicine is the future of medicine. Albert Szent-Gyorgyi, a Nobel laureate in medicine, says that healing has always been accomplished by moving energy.

As he saw it clairvoyantly, Mr. Hodson describes:

II. Relics of Atlantean Occultism. The Cacique  The Inner Side of American Indian Life. Here he describes the magic powers of the priests, or caciques, and the descent of Poseiyemo, the Messenger from the Grand Lodge Above to the Pueblo Indian Race.

III. Relics of Atlantean Occultism. The Legend of Poseiyemo This legend among the Pueblo Indians has much in common with that of Hiawatha amongst the Northern tribes.

There is magic in the ceremonial dances of the Pueblo Indians, magic which releases psychic energy and renders the bodies of the dancers more responsive to higher influences. As he saw it clairvoyantly, Mr. Hodson describes the effect of the Fertility Dance on dancers and singers, and on the denizens of the inner worlds, some of whom bathed in the rhythmic swirl, while more august Beings looked on and gave their blessing.

This is another of the William Johnston collected manuscripts from the Schoolcraft Papers. Although conflating probably a couple centuries worth of conflicts under Saugemau, a powerful leader with great shamanistic powers, Chusco's tale is of tremendous importance for ethnohistorical research. I have added comments, making what connections I can, though probably the tip of the iceberg. His version of war with the Mascouten should be further impetus for seeking Mascouten archeological sites in NW Michigan.