#Sioux sacred ceremonies

[whencyclopedia]

Cheyenne

The Cheyenne are a North American Native nation, originally from the Great Lakes region, who migrated to modern-day Minnesota and then to areas in North Dakota and further southwest. They are associated with the Plains Indians culture and, after mastering the horse, became one of the most powerful nations of the American West.

Initially hunter-gatherers, the Cheyenne adopted agriculture and lived in permanent dwellings, raising crops that included wild rice. Some of the Cheyenne's defining characteristics are given by scholar Michael G. Johnson:

they lived in fixed villages, practiced agriculture, and made pottery, but lost these arts after being driven out onto the Plains to become nomadic bison hunters. They became one of the focal points of the Plains culture, characterized by tipi dwelling, development of age-graded male societies, geometrical art, and the development of the ceremonial world renewal complex, the Sun Dance. (118)

After their migration from the Great Lakes region, caused by the influx of other Native peoples into the area, they abandoned permanent settlements for a nomadic lifestyle, adopted the teepee (tipi) as housing, and followed the buffalo, which, like with other Plains Indians nations, was their primary food source. At first, they used dogs as pack animals to move their villages, but, after they mastered the horse in the 17th century, horses became their central mode of transportation as well as a status symbol of wealth and power.

They spoke (and still speak) the Cheyenne language which belongs to the Algonquian language group and allied themselves with the Arapaho, another Algonquian-speaking nation, in the early 19th century. The Cheyenne and Arapaho have continued their relationship up through the present day.

They hold to an animistic religious belief that all life is sacred, imbued with a spirit, and interconnected. Religious rituals include the Sun Dance, which is said to have been given to them by their great prophet Sweet Medicine, who also instituted formal government, societal structure, and the original four military societies that would become increasingly important in the wars of the 19th century fought against Euro-American expansion across their lands and the genocidal policies of the US government.

Conflicts with the US Army, the mass slaughter of the buffalo by white hunters to eliminate their food source, and the introduction of European diseases greatly reduced the number of Cheyenne throughout the 19th century, during which they were forced onto reservations as more of their land was taken by white settlers. Today the majority of the Northern Cheyenne live on the reservation in Montana while most of the Southern Cheyenne live on the reservations in Oklahoma.

Name & Nation

The name they are most commonly known by was given by the Sioux. Scholar Adele Nozedar comments:

The name Cheyenne was, for a while, believed to be derived from the French word for "dog" which is chien, since this people had a noted society of Dog Soldiers. However, the name is actually a Sioux word meaning "people of different speech." The Cheyenne name for themselves, Tsistsistas, means "beautiful people." (93)

The meaning of Tsistsistas has actually been translated in several ways, including "the people", "like-minded people", and "like-hearted people." They called their homelands Tsiihistano, meaning "home of the people," which, at the height of Cheyenne power, stretched from Montana to Texas and their economy depended on the great herds of bison, which they hunted across these lands seasonally.

The Cheyenne nation, originally of three groups, expanded to ten prior to the 19th century, including:

Heviqs-nipahis

Hevhaitanio

Masikota

Omisis

Sutaio

Wotapio

Oivimana

Hisiometanio

Ogtoguna

Honowa

These ten make up "the people" of the Cheyenne nation, who are represented by delegates to the governing body known as the Council of Forty-Four, but there are other bands who are also considered Cheyenne. Further, the nation is divided into the people known as Northern Cheyenne and Southern Cheyenne.

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[notwiselybuttoowell]

In the past two years Glasgow has become the first UK museum to repatriate objects to India. Newcastle and the Horniman in south London followed an example set by Aberdeen and Cambridge by returning looted Benin bronzes to Nigeria. Exeter handed sacred regalia to the Siksika Nation in Canada. Oxford returned the remains of 18 indigenous people to Australia.

Earlier this month Manchester completed a landmark return of 174 objects to the to the Anindilyakwa community, who live on an archipelago in the Gulf of Carpentaria, off the northern coast of Australia.

The scale of repatriation – or rematriation as it was proudly labelled by a Scottish national museum returning a totem pole to Canada – is unprecedented but missing from all this, campaigners say, are the nation’s London-based national museums who look increasingly isolated.

“Regional museums are so far ahead of national institutions,” said Lewis McNaught, who runs the not-for-profit Returning Heritage project.

“It has been led by Glasgow and it really just remains for national collections to wake up to the trend which is, actually, now global. The UK is really falling behind quite dramatically.”

Dan Hicks, a professor of contemporary archaeology at Oxford University as well as curator at the city’s Pitt Rivers Museum, said repatriation has become part of the “fake culture wars” with some on the right seeing it as “wokery”.

“What that means, sadly, for our national institutions is that they are being forced into a position of inertia and making themselves increasingly irrelevant with every week that goes by and every restitution that we see from the regions and elsewhere around the world.

“Everyone else is getting on with it.”

The big reasons for the two different narratives is that the London-based national museums are hamstrung by legislation.

The British Museum Act 1963 specifically forbids the museum from disposing of its holdings. The National Heritage Act of 1983 prevents trustees of institutions, including the V&A, Science Museum and others, from deaccessioning objects unless they are duplicates or beyond repair.

Regional museums, whether they are run by local authorities, universities or are regimental museums or private, don’t have the same issue.

But the picture is more complicated, said Hicks, and repatriation is also not a new issue or debate.

“There is a deep and long history to restitution in this country. Edinburgh university was returning human remains two generations ago, never mind one generation … there are scores if not hundreds of stories over the past 40 to 50 years.

“It should be part of what museums do. It’s a part of the job.”

Glasgow is seen as a leader in the repatriation conversation since an agreement in 1998 to return a Sioux warrior shirt acquired at the end of the 19th century from Buffalo Bill’s Wild West Show.

The return of the Lakota Sacred Ghost Dance Shirt to the Wounded Knee Survivors’ Association established criteria that have been widely adopted in the museum sector.

Duncan Dornan, the head of museums and collections at Glasgow Life, said repatriation should be seen as a two way process and recalled the joy at the signing ceremony last year for the repatriation of artefacts to India.

“It was a very emotional event and Glaswegians of Indian heritage were very emotional. Their response was that they were very proud of their city.

“We see repatriation as establishing a relationship of equals and emphasising Glasgow as an outward-looking modern city.

“This is about a 21st-century relationship rather than a historic relationship.”

The recent Manchester Museum return of objects was seen as important because they were not giving back things that had been looted. They were everyday objects, including dolls made from shells, baskets and boomerangs.

“We believe this is the future of museums,” said Esme Ward, the director of Manchester Museum. “This is how we should be.”

Unesco hopes that Manchester will be a model for other museums to follow. Krista Pikkat, Unesco’s director for culture and emergencies, said: “It is a truly historic and moving moment. This is a case we have shared with our member states because we felt it was exemplary in many ways.”

The UK government has no plans to change the law that could then lead to movement in some of the most high-profile repatriation debates such as the Parthenon marbles and the Benin bronzes.

Campaigners say the UK is looking increasingly isolated and there is a growing movement for a change in the law.

Lord Vaizey, a former long-serving Conservative arts minister, has said the 1983 act “makes it almost impossible for UK museums to establish themselves as outward-looking, modern institutions fit for purpose in the 21st century”.

There are ways of getting around it. The V&A announced last year that it was returning the Head of Eros, a life-sized marble carving dating back to the 3rd century AD, to Turkey to be reattached to the famous Sidamara sarcophagus.

It made good a promise made by the British government in 1934 but the return is essentially a long-term loan, not an unconditional return.

Across the world, from the US to France to Germany and the Vatican, countries are repatriating objects. “Almost everywhere you look, items are being returned,” said McNaught.

In July, for example, the Netherlands repatriated nearly 500 looted objects to Sri Lanka and Indonesia.

The objects going to Sri Lanka include the famous and fabulous ruby-inlaid Cannon of Kandy dating from 1745, one of six objects from the Rijkmuseum that represented the very first return of colonial items from the museum’s collection.

The Vatican has also voiced willingness to return indigenous artefacts. “The seventh commandment comes to mind: If you steal something you have to give it back,” Pope Francis said in April.

The London-based national museums are undoubtedly hamstrung by law but that does not stop the regular calls for the return of objects.

Some cases are indisputable, say campaigners.

McNaught pointed to Ethiopian tabots that have been in the British Museum’s stores for more than 150 years.

The wood and stone tabots are altar tablets, considered by the Ethiopian Orthodox Church as the dwelling place of God on Earth and the representation of the Ark of the Covenant.

“They have never been exhibited and they never will,” said McNaught. “They have never been studied. They have never been photographed. The only people who can release these items are trustees and they can’t see them either.

“So if you are a trustee and you say, ‘Let me see what all the fuss is about,’ then you can’t.”

[talonabraxas]

The Sacred Sun Dance ☀️ The Sun Dance is the most sacred ritual of Plains Indians, a ceremony of renewal and cleansing for the tribe and the earth. Primarily male dancers—but on rare occasions women too—perform this ritual of regeneration, healing and self-sacrifice for the good of one’s family and tribe. But, in some tribes, such as the Blackfeet, the ceremony is led by a medicine woman. It has been practiced primarily by tribes in the Upper Plains and Rocky Mountain, especially the Arapaho, Arikara, Assiniboine, Cheyenne, Crow, Gros Ventre, Hidatsa, Sioux, Plains Cree, Plains Ojibway, Omaha, Ponca, Ute, Shoshone, Kiowa, and Blackfoot tribes. Usually the ceremony was practiced at the summer solstice, the time of longest daylight and lasts for four to eight days. Typically, the Sun Dance is a grueling ordeal, that includes a spiritual and physical test of pain and sacrifice.

[blueheartbookclub]

"Exploring the Rich Tapestry of Sioux Culture: A Review of Myths and Legends of the Sioux by Mrs. Marie L. McLaughlin"

Myths and Legends of the Sioux, as compiled by Mrs. Marie L. McLaughlin, presents readers with a captivating journey into the rich cultural heritage of the Sioux people. Through a collection of traditional stories passed down through generations, McLaughlin provides invaluable insights into the spiritual beliefs, customs, and values of this indigenous community.

At the heart of the book lies a deep reverence for storytelling as a means of preserving and transmitting cultural knowledge. McLaughlin's meticulous retelling of these myths and legends not only preserves the oral tradition of the Sioux but also offers readers a window into their worldview, spirituality, and collective identity. From creation myths and tales of heroism to legends of nature spirits and animal guides, each story is imbued with symbolism, wisdom, and a profound connection to the natural world.

One of the most striking aspects of Myths and Legends of the Sioux is its portrayal of the interconnectedness between humanity and the natural environment. Through stories of animal spirits and sacred landscapes, McLaughlin highlights the Sioux people's deep respect for the earth and its inhabitants. These narratives serve as reminders of the importance of living in harmony with nature and honoring the sacredness of all life—a message that resonates now more than ever in an era of environmental crisis.

Moreover, the book offers readers a glimpse into the spiritual beliefs and rituals of the Sioux people, shedding light on their understanding of the divine and the supernatural. From the veneration of ancestral spirits to the significance of vision quests and sacred ceremonies, McLaughlin paints a vivid picture of a culture steeped in reverence for the spiritual realm. Through these stories, readers gain insight into the Sioux people's deep sense of connection to the cosmos and their belief in the power of the unseen forces that shape their lives.

In addition to its cultural and spiritual significance, Myths and Legends of the Sioux serves as a testament to the resilience and strength of indigenous storytelling traditions. Despite centuries of colonization, displacement, and cultural assimilation, the oral traditions of the Sioux people have endured, serving as a source of resilience, empowerment, and cultural pride. Through McLaughlin's careful retelling, these stories continue to inspire and educate readers of all backgrounds, fostering a deeper appreciation for the richness and diversity of indigenous cultures.

In conclusion, Myths and Legends of the Sioux is a captivating exploration of Sioux culture, spirituality, and storytelling traditions. Through its collection of traditional myths and legends, Mrs. Marie L. McLaughlin invites readers on a journey of discovery and reflection, offering invaluable insights into the timeless wisdom and enduring resilience of the Sioux people. With its rich tapestry of stories and profound insights, this book is a must-read for anyone interested in indigenous cultures, folklore, and the power of storytelling to preserve and celebrate cultural heritage.

Myths and Legends of the Sioux, by Mrs. Marie L. McLaughlin, is available in Amazon in paperback 12.99$ and hardcover 20.99$ editions.

Number of pages: 242

Language: English

Rating: 10/10                                           

Link of the book!

Review By: King's Cat

[shamandrummer]

Pass the Pipe

You've probably heard the expression "pass the peace pipe." It might have been when two parties struck a compromise after previously being at an impasse. The phrase comes from early American settlers and soldiers who noticed Indigenous peoples smoking ceremonial pipes during treaty signings. They misunderstood this to mean pipe smoking symbolized peacemaking in Native American culture and hence the word "peace pipe" and phrases like "pass the peace pipe" came about.

But, like many conventional American ideas about the history and culture of Indigenous peoples, the term peace pipe is a misnomer, says Gabrielle Drapeau, an interpretive park ranger at Minnesota's Pipestone National Monument and an enrolled member of the Yankton Sioux Tribe of South Dakota. Tribal enrollment requirements preserve the unique character and traditions of each tribe. The tribes establish membership criteria based on shared customs, traditions, language and tribal blood.

Many Native Americans smoke pipes -- and not just in recognition of peace, but in ceremony and prayer as well as a way to connect with God. "So, don't use the term peace pipe," Drapeau says. "It's just pipe."

But these were -- and are still -- not just pipes. These artifacts, the tradition of pipe smoking and the ceremonies during which they are smoked hold far more significance for American Indian peoples across North America than the misnomer conveys.

A Short History of the Ceremonial Pipe

There is no singular word for these ceremonial pipes that spans all Native American cultures. The broad term often given to them is calumet, from the French word chalumet, which means reed or flute. Various tribes have their own unique names in their own languages. For example, the Lakota sacred pipe is called a chanunpa.

Ceremonial pipes have been a part of several Native American cultures for at least 5,000 years and are still used for ceremony and prayer. "I grew up this way. It's the only way I know how to pray," Drapeau says. "To me, it is like a physical representation of your connection to God."

The legends of how tribe elders first received pipes differ, too. According to Lakota legend, the first pipe was brought to Earth 19 generations ago by a divine messenger known as White Buffalo Calf Woman (known in the Lakota language as Pte-san Win-yan). The pipe was given to the people who would not forget -- the Oceti Sakowin, or Seven Council Fires of the Lakota, Dakota and Nakota nations. The Buffalo Calf Woman came to the tribes when there was a great famine and instructed them about living in balance with nature. She gifted the people with a sacred bundle containing the White Buffalo Calf Pipe, which still exists to this day and is kept by Chief Arvol Looking Horse of the Cheyenne River Sioux Tribe. Other members of the tribes are also pipe carriers: stewards entrusted with the care of particular ceremonial and personal pipes.

[prairie-tales]

Sioux pipe bowl, c. 1880.

Region: Great Plains.

This is the bowl of a tobacco pipe made by Eastern Sioux natives. It is carved from the red catlinite traditionally used to make bowls of wooden stemmed pipes. Catlinite is a soft, easily carved stone that ranges in colour from light to deep red. It was used by the Sioux for ritual and ceremonial pipes and was regarded as sacred. Legend says that the Great Spirit stood upon a wall of rock in the form of a bird and the tribe gathered to him. The Great Spirit took a piece of clay from the rock and fashioned a pipe. As he smoked it, he blew the smoke over to the people. He told them that they had been made from the red stone and they must offer smoke to him through it. He forbade the use of the stone for anything but pipes. The Sioux used pipe smoke at every ceremony. Before beginning to smoke, the pipe-holder would cradle the bowl in his palm with the stem pointing outwards. He would then sprinkle a little tobacco on the ground, giving back to Mother Earth what they had taken.

Source: ‘Folk Art’, Susann Linn-Williams, pp. 212-13.

[alexesguerra]

The Lakota Sweat Lodge Cards: Spiritual Teachings of the Sioux The Lakota Sweat Lodge Cards: Spiritual Teachings of the Sioux Paperback – Box set, October 1, 1993 by Chief Archie Fire Lame Deer (Author), Helene Sarkis (Author) ---Brand New-- This book and beautifully illustrated deck draw on the ancient Lakota ritual of healing and purification known as the sacred Inipi, or sweat lodge ceremony, which has existed in the Lakota culture for thousands of years. The cards and accompanying book comprise a self-contained and highly original system that will help you harness creative energies to deal with issues that are of concern in your life. Used for self-discovery rather than divination, the cards gently guide you toward inner growth and self-knowledge in the time-honored tradition of the Lakota people. Fifty cards, illustrated in vibrant color, access the powerful symbols and teachings of the Inipi, capturing the spirit of this ancient ceremony. In a variety of spreads the authors show you how the cards can provide you with an expanded vision of your being and purpose, offering an intimate sense of walking in balance between the conscious world and the world of spirit. Publication coincides with the U.N. Year of Indigenous People. Archie Fire Lame Deer is one of the leaders of the Native American spirituality movement. Review "We are living in a time when 'medicine' people of diverse traditions are revealing many of their sacred ceremonies for the benefit of the larger world. In keeping with this spirit, these beautiful divination cards are offered to help us reestablish an empathetic with the Earth and all her inhabitants.", Rochelle Gordon, Editor, Body Mind Spirit ". . . these cards are positive, uplifting, earth-centered snippets of Soul.", Four Corners, Oct-Nov 2006 About the Author A Lakota Sioux holy man and the son of medicine man John Fire Lame Deer, Archie Fire Lame Deer is the author, with Richard Erdoes, of Gift of Power: The Life and Teachings of a Lakota Medicine Man. Helene Sarkis is a designer currently working on numerous Native American projects, several of them with Archie Fire Lame Deer. Archie Fire Lame Deer is a full-blooded Sioux, a medicine man and the son and grandson of medicine men. A lecturer on Sioux religion and culture, he travels around the world teaching the ways of Native American spirituality, often by performing healing ceremonies. He has been instrumental in bringing Native religion into jails and in reforming laws so that medicine men can go into prisons to conduct ceremonies. He has also been very active in recovery programs for Native Americans who are alcoholics. Archie has joined the ranks of other spiritual leaders, such as the Dalai Lama, in the quest for world peace, while always remaining a traditional Sioux medicine man. He is the kuwa kiyapi, or intercessor, for the yearly Lakota Sundance and is the official representative for the Sacred Buffalo Calf Pipe at Crow Dog Sundance. After many years of adventure and travel, Archie has returned to his native South Dakota to make his permanent home among the Sioux people with his wife, Sandy, and their three children, John, Josephine, and Sarah. He is bringing up John to be his successor as healer and teacher; already he runs sweats and has "pierced" in the Sundance. Thus, generations of Lame Deers have followed, and will continue to follow, the way of the Lakotas. Product details Item Weight : 0.035 ounces Paperback : 192 pages ISBN-10 : 089281456X ISBN-13 : 9780892814565 Product Dimensions : 6 x 1.6 x 9 inches Publisher : Destiny Books; 1st Edition (October 1, 1993) Language: : English

[gautam-101]

Astrology and Indigenous Wisdom: Connecting with Ancestral Teachings

Introduction

Astrology, the ancient art and science of interpreting celestial influences on human affairs, has long captivated minds and hearts across cultures. Its rich tapestry of symbols and meanings offers insights into our personalities, behaviors, and destinies. However, Western astrology is just one of many systems of celestial understanding. Across the globe, Indigenous cultures have developed their own astrological traditions, intricately weaving them into the fabric of their spiritual and daily lives.

These Indigenous astrological practices are often rooted in a deep connection with nature and ancestral wisdom. By exploring these traditions, we not only broaden our understanding of astrology but also reconnect with the profound knowledge and respect for the Earth that Indigenous cultures embody. This blog delves into the confluence of astrology and Indigenous wisdom, highlighting how ancestral teachings can enrich our modern astrological practices and deepen our connection to the cosmos.

Also read - Exploring the Intriguing Connection: Numerology and Astrology

The Roots of Indigenous Astrology

Indigenous astrology is as diverse as the cultures from which it originates. Each tradition reflects the unique environmental, spiritual, and social contexts of its people. However, a common thread is the profound relationship with nature and the cosmos.

Aboriginal Australian Astrology

Aboriginal Australian astrology is deeply interwoven with the Dreamtime, a spiritual belief system that explains the origins of the world and its people. The stars and celestial bodies are considered ancestors who created the landscape and life forms. For example, the constellation Orion is seen as the great hunter who chases the Pleiades, viewed as a group of sisters. These stories are not merely myths but are seen as living traditions that guide community practices and moral lessons.

Native American Sky Lore

Native American tribes have diverse astrological traditions, often tied to their observations of natural cycles. The Lakota Sioux, for instance, align their spiritual and practical lives with the constellations. The Pleiades, known as "The Seven Sisters," signal the start of winter, while the appearance of other stars marks important events such as planting and harvesting seasons. The Medicine Wheel, a sacred symbol, also reflects cosmic patterns, representing the four cardinal directions and corresponding celestial events.

Mayan Astronomy and Astrology

The Mayan civilization is renowned for its sophisticated astronomical knowledge and astrological systems. They meticulously tracked celestial movements to create complex calendars, such as the Tzolk'in and Haab'. These calendars were used to predict agricultural cycles, religious ceremonies, and even the rise and fall of rulers. The Mayan glyphs and codices provide detailed astrological readings that influenced every aspect of life, from the personal to the political.

Chat here: Chat with astrologer online

Integrating Indigenous Wisdom with Modern Astrology

Modern astrology often focuses on individual birth charts and personal growth, while Indigenous astrology tends to emphasize communal harmony and natural cycles. Integrating these approaches can offer a more holistic perspective.

Reconnecting with Nature

Indigenous astrological practices remind us of the importance of aligning with natural rhythms. Modern society's disconnect from nature can lead to feelings of isolation and imbalance. By observing lunar phases, solstices, and equinoxes, we can synchronize our lives with the natural world, fostering a sense of belonging and peace.

Ancestral Reverence

Indigenous wisdom places significant emphasis on honoring ancestors and their teachings. This reverence can be incorporated into modern astrology by acknowledging the generational influences present in our natal charts. For example, the positions of Saturn and Pluto can reflect karmic patterns and ancestral legacies, offering insights into our inherited strengths and challenges.

Community and Collective Well-being

While Western astrology often focuses on individual destiny, Indigenous astrology highlights the well-being of the community. This collective focus can be integrated into modern practices by using astrological insights to enhance group dynamics and communal projects. For instance, choosing auspicious times for gatherings or collaborations can enhance harmony and success.

Case Studies: Bridging Astrological Systems

To illustrate the potential for integrating Indigenous wisdom with modern astrology, let's explore a few case studies where these traditions intersect and complement each other.

The Medicine Wheel and the Zodiac

The Medicine Wheel, a sacred symbol in many Native American cultures, represents the cyclical nature of life and the cosmos. It is divided into four quadrants, each associated with a cardinal direction, a season, and various animal totems. This can be compared to the astrological zodiac, which is also divided into twelve signs, each linked to an element, a ruling planet, and specific characteristics.

By overlaying the Medicine Wheel with the zodiac, we can gain deeper insights into our astrological profiles. For example, someone with a strong Aries influence (a fire sign) might find resonance with the South quadrant of the Medicine Wheel, which is associated with summer, fire, and growth. This integration can offer a richer understanding of one's elemental balance and spiritual path.

Dreamtime Stories and Lunar Cycles

Aboriginal Dreamtime stories often revolve around the moon's phases and their impact on life on Earth. These narratives can be harmonized with the lunar cycle in modern astrology, which tracks the moon's transit through the zodiac signs and its phases from new to full.

By aligning lunar rituals with Dreamtime teachings, we can enhance our spiritual practices. For instance, the new moon, a time for setting intentions and new beginnings, can be infused with Dreamtime stories of creation and renewal, providing a powerful context for personal growth and manifestation.

Mayan Calendars and Planetary Transits

The Mayan Tzolk'in calendar, a 260-day cycle, can be integrated with the understanding of planetary transits in modern astrology. Each day in the Tzolk'in is associated with a specific energy, similar to how planetary transits influence daily astrological readings.

By studying the correlations between the Tzolk'in days and planetary movements, astrologers can develop a more nuanced approach to predicting and interpreting events. This fusion allows for a richer tapestry of meanings, blending the precision of Mayan astrology with the psychological insights of modern practices.

Practical Applications of Integrated Astrology

Integrating Indigenous wisdom with modern astrology is not merely an academic exercise; it has practical applications that can enhance our daily lives and spiritual practices.

Personal Growth and Healing

By acknowledging ancestral influences and natural cycles, we can foster deeper self-awareness and healing. Practices such as ancestral meditations, guided by astrological insights, can help us understand and heal generational traumas. Similarly, aligning personal development with lunar and seasonal cycles can provide a supportive framework for growth.

Rituals and Ceremonies

Integrating Indigenous astrological wisdom into rituals and ceremonies can amplify their power and significance. For example, conducting solstice rituals inspired by Native American traditions can honor the changing seasons and our connection to the Earth. These practices can be further enriched by incorporating planetary alignments and astrological timing.

Community Building

Using astrological insights to enhance community cohesion can be profoundly impactful. By selecting auspicious dates for community events, inspired by both Indigenous and modern astrological systems, we can create harmonious and successful gatherings. Additionally, understanding the astrological profiles of community members can help in resolving conflicts and fostering unity.

Challenges and Ethical Considerations

While the integration of Indigenous wisdom with modern astrology offers numerous benefits, it is crucial to approach this fusion with respect and ethical sensitivity.

Cultural Appropriation

One of the significant challenges is avoiding cultural appropriation. It is essential to honor the source of Indigenous teachings and seek permission from communities when using their knowledge. Engaging with Indigenous scholars and practitioners can provide valuable guidance and ensure respectful use of these traditions.

Authenticity and Integrity

Maintaining the authenticity and integrity of both astrological systems is vital. Simplifying or distorting Indigenous wisdom to fit modern frameworks can diminish its depth and significance. Careful study and a sincere commitment to understanding the original contexts and meanings are crucial.

Reciprocity

Reciprocity, a core value in many Indigenous cultures, involves giving back to the community. When integrating Indigenous wisdom into modern astrology, finding ways to support and uplift Indigenous communities is important. This could include financial contributions, advocacy, and raising awareness about Indigenous issues.

Conclusion

Astrology and Indigenous wisdom, when woven together, create a rich tapestry of cosmic understanding and spiritual growth. By exploring the deep connections between celestial bodies, natural cycles, and ancestral teachings, we can enrich our modern astrological practices and foster a profound sense of belonging and harmony with the Earth.

This integration offers not only personal insights but also a pathway to communal well-being and ecological balance. By honoring the wisdom of our ancestors and the natural world, we can navigate our lives with greater clarity, purpose, and respect for the interconnected web of life.

Embracing this holistic approach to astrology invites us to look beyond individual destinies and consider our roles within the larger cosmic and earthly communities. It challenges us to deepen our relationships with nature and each other, ultimately leading to a more balanced and fulfilling existence. In a world increasingly disconnected from its roots, the fusion of astrology and Indigenous wisdom serves as a beacon, guiding us back to our true selves and the timeless rhythms of the cosmos.

Have any questions? Speak with an astrologer: Download the App Now

[nawhdigitalproject]

"A Water Protector stands in defiance as militarized police patrol a sacred burial ground, far from the DAPL work site. Earlier in the day Water Protectors who attempted to hold a prayer ceremony on this holy ground were sprayed with teargas and mace."

PICTURED: U.S. Army Corps of Engineers Occupy Sacred Sioux Burial Ground, Turtle Island. Photography: Taliesin Gilkes-Bower.

SEE MORE HERE: https://www.okayafrica.com/standing-rock-protests-photos/

[octafladnag]

The Sioux people have a sacred ceremony called the Hunkapi that allows for the creation of relationships between people.

Depending on the aged of the people and the nature of the relationship, they can be brothers, sisters, aunt and nephew or whatever is appropriate.

This is an oversimplification, but it is a way of creating a family bond between people.

I feel like the legal institution of adoption is unreasonably limited by restricting it to parent-child relationships. If me and some random asshole want to legally be second cousins, I think we should just be able to do that.

[blueheartbooks]

"Exploring the Rich Tapestry of Sioux Culture: A Review of Myths and Legends of the Sioux by Mrs. Marie L. McLaughlin"

Myths and Legends of the Sioux, as compiled by Mrs. Marie L. McLaughlin, presents readers with a captivating journey into the rich cultural heritage of the Sioux people. Through a collection of traditional stories passed down through generations, McLaughlin provides invaluable insights into the spiritual beliefs, customs, and values of this indigenous community.

At the heart of the book lies a deep reverence for storytelling as a means of preserving and transmitting cultural knowledge. McLaughlin's meticulous retelling of these myths and legends not only preserves the oral tradition of the Sioux but also offers readers a window into their worldview, spirituality, and collective identity. From creation myths and tales of heroism to legends of nature spirits and animal guides, each story is imbued with symbolism, wisdom, and a profound connection to the natural world.

One of the most striking aspects of Myths and Legends of the Sioux is its portrayal of the interconnectedness between humanity and the natural environment. Through stories of animal spirits and sacred landscapes, McLaughlin highlights the Sioux people's deep respect for the earth and its inhabitants. These narratives serve as reminders of the importance of living in harmony with nature and honoring the sacredness of all life—a message that resonates now more than ever in an era of environmental crisis.

Moreover, the book offers readers a glimpse into the spiritual beliefs and rituals of the Sioux people, shedding light on their understanding of the divine and the supernatural. From the veneration of ancestral spirits to the significance of vision quests and sacred ceremonies, McLaughlin paints a vivid picture of a culture steeped in reverence for the spiritual realm. Through these stories, readers gain insight into the Sioux people's deep sense of connection to the cosmos and their belief in the power of the unseen forces that shape their lives.

In addition to its cultural and spiritual significance, Myths and Legends of the Sioux serves as a testament to the resilience and strength of indigenous storytelling traditions. Despite centuries of colonization, displacement, and cultural assimilation, the oral traditions of the Sioux people have endured, serving as a source of resilience, empowerment, and cultural pride. Through McLaughlin's careful retelling, these stories continue to inspire and educate readers of all backgrounds, fostering a deeper appreciation for the richness and diversity of indigenous cultures.

In conclusion, Myths and Legends of the Sioux is a captivating exploration of Sioux culture, spirituality, and storytelling traditions. Through its collection of traditional myths and legends, Mrs. Marie L. McLaughlin invites readers on a journey of discovery and reflection, offering invaluable insights into the timeless wisdom and enduring resilience of the Sioux people. With its rich tapestry of stories and profound insights, this book is a must-read for anyone interested in indigenous cultures, folklore, and the power of storytelling to preserve and celebrate cultural heritage.

Myths and Legends of the Sioux, by Mrs. Marie L. McLaughlin, is available in Amazon in paperback 12.99$ and hardcover 20.99$ editions.

Number of pages: 242

Language: English

Rating: 10/10                                           

Link of the book!

Review By: King's Cat

[creativereflectionjournal2022]

Entry 7: Spirituality and Femininity

My mother is the head of the household, and is the person that calls the shots in our family. Comparing her to the mothers of my friends growing up, she was very brash and pushy and sort of mean. She had a very radical feminism that I didn’t witness in other households, and it is hard to not be stoked when she would talk shit about men. Her brashness also extended to her best friends, and they would constantly tell me hard truths that I definitely didn’t want to hear, but it definitely instilled some love for my femininity. For me, my femininity is a direct translation to my spirituality. There is a divinity in womanhood, and all that goes into it and I learned that truth from my mother. A quote in We are Dancing For You by Cutcha Rising Baldy talks about this idea of women and divinity, “Scholars who study the role of Native American women in Indigenous societies believe that the centrality of a female divine spirit demonstrates how important Native American women are to Indigenous cultures and societies. Kim Anderson writes in A Recognition of Being that “many native creation stories are female centered, and there are many stories that speak about the role of women in bringing spirituality to the people. The Iroquois attribute the beginnings of the earth to a female, rather than a male. Among the Sioux, the White Buffalo Woman is recognized as the culture bearer, as she brought the sacred pipe.” (Baldy, pg. 33) The beautiful women in my life have instilled such divine truths in my life and that is something I love that has always been with me.

Works Cited:

Baldy, Cutcha Risling. We Are Dancing for You: Native Feminisms and the Revitalization of Women's Coming-of-Age Ceremonies. University of Washington Press, 2018.

[fatehbaz]

In an emotional ceremony this month, the Minnesota Historical Society officially returned 114 acres along the Minnesota River bluffs to the Lower Sioux Indian Community. The land transfer, approved by the Legislature in 2017, became official Feb. 12 [2021], returning about half of the southern Minnesota property around the nonprofit's historic site to the tribe. [...]

It's a significant step for the Lower Sioux, one of 11 sovereign tribes in Minnesota, four of which are Dakota or Sioux. The land is the Lower Sioux homeland, known as Cansa'yapi (Dakota for "where they marked the trees red") and where the U.S.-Dakota War of 1862 began. For more than 20 years, the Lower Sioux sought to reclaim the property. [...]

"We can try to reclaim that relationship with the land and hopefully we can continue the healing," [Lower Sioux President Robert Larsen] said. "It's great for Indian Country in all." [...] "This is a victory for the Lower Sioux Community ... it's more than symbolic, it's actionable," said Kate Beane, director of Native American Initiatives at the Historical Society and a member of the Flandreau Santee Sioux in South Dakota. [...]

The Dakota people lived on millions of acres before ceding land in an 1851 treaty. The U.S. government established the Lower Sioux Agency and by 1862, war broke out. In the end, 38 Dakota men were hanged in the largest mass execution in U.S. history, and the Dakota were forced to relocate to reservations and small parcels of land. Before this month's action, Lower Sioux tribal land totaled 1,800 acres. [...]

The 114 acres transferred to the Lower Sioux, bought by the Historical Society in the 1960s and 1970s from private landowners, lies mostly north of the visitor center. The rest of the 130 acres is still owned by the state. Any future land transfers would require legislative approval [...].

The Lower Sioux, which has about 1,000 enrolled members, are also working to restore traditions [...] [and] reviving the Dakota language with classes and an immersion program. (Minnesota is a Dakota word for "cloud-tinted waters.") A new building with a cultural gathering space as well as traditional and contemporary arts studios is slated to open in June. Larsen also hopes this is the start of discussions over tribal land, shifting other sacred sites to tribes to manage. "This isn't the end," he said. [...]

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Headline, images, captions, and text published by: Kelly Smith. “In an unprecedented step, Minnesota returns 114 acres to Lower Sioux Indian Community.” Minneapolis Star-Tribune. 20 February 2021.

[mijh]

The heyoka (heyókȟa, also spelled "haokah," "heyokha") is a kind of sacred clown in the culture of the Sioux (Lakota and Dakota people) of the Great Plains of North America. The heyoka is a contrarian, jester, and satirist, who speaks, moves and reacts in an opposite fashion to the people around them. Only those having visions of the thunder beings of the west, the Wakíŋyaŋ, and who are recognized as such by the community, can take on the ceremonial role of the heyoka.

The Lakota medicine man, Black Elk, described himself as a heyoka, saying he had been visited as a child by the thunder beings.[1] (Thunderbirds).

The Heyókȟa is thought of as being backwards-forwards, upside-down, or contrary in nature. This manifests by their doing things backwards or unconventionally—riding a horse backwards, wearing clothes inside-out, or speaking in a backwards language. For example, if food is scarce, a heyókȟa may sit around and complain about how full he is; during a baking hot heat wave, a heyókȟa might shiver with cold and put on gloves and cover himself with a thick blanket. Similarly, when it is freezing he might wander around naked, complaining that it is too hot. A unique example is the famous heyókȟa sacred clown called "the Straighten-Outer":

He was always running around with a hammer trying to flatten round and curvy things (soup bowls, eggs, wagon wheels, etc.), thus making them straight.

— John Fire Lame Deer[2]

The heyókȟa symbolizes and portrays many aspects of the sacred beings, the Wakíŋyaŋ. His satire presents important questions by fooling around. They ask difficult questions, and say things others are too afraid to say. Their behavior poses questions as do Zen koans. By reading between the lines, the audience is able to think about things not usually thought about, or to look at things in a different way.

Principally, the heyókȟa functions both as a mirror and a teacher, using extreme behaviors to mirror others, and forcing them to examine their own doubts, fears, hatreds, and weaknesses. Heyókȟa have the power to heal emotional pain; such power comes from the experience of shame—they sing of shameful events in their lives, beg for food, and live as clowns. They provoke laughter in distressing situations of despair, and provoke fear and chaos when people feel complacent and overly secure, to keep them from taking themselves too seriously or believing they are more powerful than they are.

In addition, sacred clowns serve an important role in shaping tribal codes. Unbound by societal constraints, heyókȟa are able to violate cultural taboos freely and thus critique established customs. Paradoxically, however, by violating these norms and taboos, they help to define the accepted boundaries, rules, and societal guidelines for ethical and moral behavior. They are the only ones who can ask "Why?" about sensitive topics; they use satire to question the specialists and carriers of sacred knowledge or those in positions of power and authority.

For people who are as poor as us, who have lost everything, who had to endure so much death and sadness, laughter is a precious gift. When we were dying like flies from white man's disease, when we were driven into reservations, when the government rations did not arrive and we were starving, watching the pranks and capers of Heyókȟa were a blessing.

— John Fire Lame Deer

Only those who have had visions of the thunder beings of the west can act as heyokas. They have sacred power and they share some of this with all the people, but they do it through funny actions. When a vision comes from the thunder beings of the West, it comes with terror like a thunder storm; but when the storm of vision has passed, the world is greener and happier; for wherever the truth of vision comes upon the world, it is like a rain. The world, you see, is happier after the terror of the storm.

— Black Elk

In Lakota mythology, Heyókȟa is also a spirit of thunder and lightning. He is said to use the wind as sticks to beat the drum of thunder. His emotions are portrayed opposite the norm; he laughs when he is sad and cries when he is happy, cold makes him sweat and heat makes him shiver. In art, he is depicted as having two horns, which marks him as a hunting spirit. In some visions, he also appeared as a snow bird, a swallow, a horse, a dog, a night hawk, a frog, or a dragonfly. The Pueblo clowns (sometimes called sacred clowns) are jesters or tricksters in the Kachina religion (practiced by the Pueblo natives of the southwestern United States). It is a generic term, as there are a number of these figures in the ritual practice of the Pueblo people. Each has a unique role; belonging to separate Kivas (secret societies or confraternities) and each has a name that differs from one mesa or pueblo to another. The clowns perform monthly rituals, summer (for rain), November - for the gods, for curing society, black magic.[1]

Among the Hopi there are four distinct clowns groups, five if we include the Nata'shka and Cha'vaiyo kachinas; The Koyi'msK (also called Ta'chGktl); Chiirku'wimkya; Pai'yakyamu or Koyala; Koyi'msK (also called Ta'chGktl) and Pi'ptuyakyamii (or "arrivals").[2]

In order for a clown to perform meaningful social commentary via humor, the clown's identity must usually be concealed. The sacred clowns of the Pueblo people, however, do not employ masks but rely on body paint and head dresses. Among the best known orders of the sacred Pueblo clown is the Chiffoneti (called Payakyamu in Hopi, Kossa in the Tewa language, Koshare among the Keres people, Tabösh at Jemez, New Mexico, and Newekwe by the Zuñi). These individuals present themselves with black and white horizontal stripes painted on their bodies and faces, paint black circles around the mouth and eyes, and part their hair in the center and bind it in two bunches which stand upright on each side of the head and are trimmed with corn husks.[3]

The mudheads (called Koyemshi in Zuni, and Tatsuki in Hopi) are usually portrayed by pinkish clay coated bodies and matching cotton bag worn over the head.[4]

Anthropologists, most notably Adolf Bandelier in his 1890 book, The Delight Makers, and Elsie Clews Parsons in her Pueblo Indian Religion, have extensively studied the meaning of the Pueblo clowns and clown society in general. Bandelier notes that the Tsuku were somewhat feared by the Hopi as the source of public criticism and censure of non-Hopi like behavior. Their function can help defuse community tensions by providing their own humorous interpretation of the tribe's popular culture, by reinforcing taboos, and by communicating traditions. A 1656 case of a young Hopi man impersonating the resident Franciscan priest at Awat'ovi is thought to be a historic instance of Pueblo clowning.[5]

[shamandrummer]

Pipestone’s Sacred Story

On Aug. 25, 1937, the U.S. established Pipestone National Monument in Southwest Minnesota. The monument covers 301 acres and includes quarry pits and the prairie landscape surrounding them. Today indigenous people from across North America come to the site to work the pipestone at 56 active pits, offering up the soft red stone so famously used for ceremonial pipes and other items. A gentle slope marks the eastern edge of a long plateau that begins in the Dakotas and runs southeast to Iowa. In Pipestone County, the slope is broken by stone outcroppings that native peoples have quarried for centuries.

For Native Americans, this land is sacred. For the Oceti Sakowin, the people of the Seven Council Fires, which includes Dakota and Lakota speaking tribes, it’s a place of creation. Among the Oceti Sakowin, the Yankton Sioux of South Dakota are known as the protectors of the quarry. Though pipestone exists at many locations in North America, the quarries at Pipestone National Monument became the preferred source of pipestone among tribes living on the Great Plains because of the quality of the stone.

Pipestone is a relatively soft stone that’s well-suited to hand carving. However, it’s typically found sandwiched between extremely hard layers of Sioux quartzite, and extracting the stone can be hard work. Contemporary indigenous people maintain the tradition of hand-quarrying stone using only sledgehammers, chisels, pry bars and wedges. They’re taught to use all the quarried stone, if possible, or return it to Mother Earth. Over the years, skilled artisans have created many pipe designs, including long-stemmed pipes, elbow and disk forms and a T-shaped calumet. Carvers also have made elaborate animal and human effigies.

Oral traditions of the Oceti Sakowin tell how pipestone was created by the red blood of the ancestors, and of how smoke carries prayers to the Great Spirit, making the pipes created from the red rock highly sacred. Pipestone pipes have been, and are still, used in ceremonies, given as gifts and traded. Native Americans store pipe bowls, stems and tobacco with other sacred objects. They also bury pipes with the dead. Sacred pipes have inspired stories that have been passed down for generations.

According to Lakota legend, the first pipe was brought to Earth 19 generations ago by a divine messenger known as White Buffalo Calf Woman (known in the Lakota language as Pte-san Win-yan). The pipe was given to the people who would not forget--the Oceti Sakowin, or Seven Council Fires of the Lakota, Dakota and Nakota nations. The Buffalo Calf Woman came to the tribes when there was a great famine and instructed them about living in balance with nature. She gifted the people with a sacred bundle containing the White Buffalo Calf Pipe, which still exists to this day and is kept by Chief Arvol Looking Horse of the Cheyenne River Sioux Tribe. Other members of the tribes are also pipe carriers: stewards entrusted with the care of particular ceremonial and personal pipes.

White Buffalo Calf Woman taught them all the things they needed to know about making, handling and caring for the pipe, and about how to use it for praying. She explained to the people that the pipe was a symbol of everything in the world. She told them that the red stone bowl of the pipe represented the Earth Mother and the feminine aspects of the world. The buffalo calf carved in the stone represented all the four-legged animals which live upon the Mother. She told them that the wooden pipe stem represented the Sky Father, the plants and the masculine aspects of the world.

The Buffalo Calf Woman explained that when the stem and bowl were joined, they symbolized a union and a balance between the sacred masculine and the sacred feminine. She told them that the smoking of the pipe linked the smoker to all things in the universe. The smoke from the pipe carried the prayers of the people directly to the Creator. When the pipe was used properly, the buffalo would return and the people would be able to eat well.

Over a period of four days, White Buffalo Calf Woman instructed the people in the Seven Sacred Rites: the seven traditional rituals that use the sacred pipe. When the teaching of the sacred rites was complete, she told the people that she must return to the spirit world. She asked them to honor the teachings of the pipe and to keep it in a sacred manner. Before leaving, the woman told them that within her were four ages, and that she would look upon the people in each age, returning at the end of the fourth age to restore harmony and balance to a troubled world. She said she would send a sign that her return was near in the form of an unusual buffalo, which would be born white.

The holy woman then took leave of the people. As she walked away, she stopped and rolled over four times, changing appearance each time. The first time, she turned into a black buffalo calf; the second time into a red one; the third time into a yellow buckskin one; and finally, the fourth time she rolled over, she turned into a white buffalo calf. These four colors then became associated with the powers of the four directions for the    Lakota. The holy entity then disappeared over the horizon. It is said after that day the people honored their pipe, and the buffalo were plentiful.

[ncheemins]

Legend of the White Buffalo

The White Buffalo are sacred to many Native Americans. The Lakota (Sioux) Nation has passed down The Legend of the White Buffalo–a story now approximately 2,000 years old–at many council meetings, sacred ceremonies, and through the tribe’s storytellers. There are several variations, but all are meaningful and tell of the same outcome. Have communication with the Creator through prayer with clear intent for Peace, Harmony, and Balance for all life living in the Earth Mother.

Spirituality among Natives Americans and non-Native Americans has been a strong force for those who believe in the power of the Great Spirit or God.

It matters not what you call the Creator. What matters is that you pray to give thanks for your blessings and trust the guidance given to you from the world of Spirit. Many truths about Spirit are told and handed down from one generation to the next.

The legend of the White Buffalo Calf Woman tells how the People had lost the ability to communicate with the Creator. The Creator sent the sacred White Buffalo Calf Woman to teach the People how to pray with the Pipe. With that Pipe, seven sacred ceremonies were given for the people to abide in order to ensure a future with harmony, peace, and balance.

Legend says that long ago, two young men were out hunting when from out of nowhere came a beautiful maiden dressed in white buckskin. One of the hunters looked upon her and recognizing her as a wakan, or sacred being lowered his eyes. The second hunter approached her with lust in his eyes desiring her for his woman. White Buffalo Calf Woman beckoned the lustful warrior to her, and as he approached a cloud of dust arose around them causing them to be hidden from view. When the dust settled, nothing but a pile of bones lay next to her.

As she walked toward the respectful young hunter, she explained to him that she had merely fulfilled the other man’s desire, allowing him, within that brief moment, to live a lifetime, die and decay. White Buffalo Calf Woman instructed the young man to go back to the People and tell them to prepare for her arrival to teach them of the way to pray. The young hunter obeyed.

When White Buffalo Calf woman arrived with the sacred bundle (the prayer pipe) she taught the People of the seven sacred ways to pray. These prayers are through ceremonies that include the Sweat Lodge for purification; the Naming Ceremony for child naming; the Healing Ceremony to restore health to the body, mind and spirit; the adoption ceremony for making of relatives; the marriage ceremony for uniting male and female; the Vision Quest for communing with the Creator for direction and answers to one’s life; and the Sundance Ceremony to pray for the well-being of all the People.

When the teaching of the sacred ways was complete, White Buffalo Calf Woman told the people she would again return for the sacred bundle that she left with them. Before leaving, she told them that within her were the four ages and that she would look back upon the People in each age, returning at the end of the fourth age, to restore harmony and spirituality to a troubled land. She walked a short distance, she looked back towards the people and sat down. When she arose they were amazed to see she had become a black buffalo. Walking a little further, the buffalo laid down, this time arising as a yellow buffalo. The third time the buffalo walked a little further and this time arose as a red buffalo. Walking a little further it rolled on the ground and rose one last time as a white buffalo calf signaling the fulfillment of the White Buffalo Calf prophecy.

The changing of the four colors of the White Buffalo Calf Woman represents the four colors of man–white, yellow, red and black. These colors also represent the four directions, north, east, south, and west. The sacred bundle that was left to the Lakota people is still with the People in a sacred place on the Cheyenne River Indian reservation in South Dakota. It is kept by a man known as the Keeper of the White Buffalo Calf Pipe, Arvol Looking Horse.

The legend of the White Buffalo Calf Woman remains ever promising in this age of spiritual enlightenment and conscious awareness. In today’s world of confusion and war, many of us are looking for signs of peace.

“With the return of the White Buffalo, it is a sign that prayers are being heard, that the sacred pipe is being honored, and that the promises of prophecy are being fulfilled. White Buffalo signals a time of abundance and plenty.”

Though harsh as the world we live in may be throughout recorded history there have been spiritual leaders teaching peace, hope, and balance (synergy) amongst all life. This was taught by great teachers such as Jesus, Buddha, the Dali Lama’s, and Native American leaders.

Chief Crazy Horse, Chief Seattle, and Chief Red Cloud are a few of the visionary leaders who committed their lives to bring peace, and internal happiness to all who they touched. They were tangible signs of goodwill toward all men, women, and children.