| Papers [1-14] of 100 :: [Page 1 of 8] | | Go to page : 1 2 3 4 5 6 7 8 —> | Search results on "NATIVE AMERICAN RELIGION PEYOTISM": |
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Native American Religion Of Peyotism, 2002.
Discusses conflicts between religious practitioners of Peyotism and American laws and society.
2,025 words (approx. 8.1 pages), 6 sources, £ 49.95
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Abstract
Discusses conflicts between religioius practitioners of Peyotism and American laws and society. First Amendment protection vs. traditional use of psychedelic drug (peyote/mescal). History of Peyotism; its rites & ceremonies. Its religious significance. Its social & cultural characteristics. The Ghost Dance. Sense of identity. Actions of the Bureau of Indian Affairs (BIA) & traditional Christian missionaries. Current legal status of the religion of Peyotism.
From the Paper
"Peyotism is the largest religion started, organized, and directed by and for Native Americans and gets its title from the fact that members of the religion use the peyote -- sometimes referred to as mescal -- in their ceremonies, a point that has caused fascinating legal challenges between those supporting the First Amendment protection of freedom of religious practice in the United States and those who wish to prohibit the use of hallucinogenic drugs for what they see as recreational (or at least on-medicinal) purposes. Peyotism has also brought the Native Americans into conflict with mainstream society, and one might speculate that part of the reason that the followers of peyotism have been so adamant in their insistence on using it is the Indians' wish to wrest some control of ceremony and cultural identity back from the society that tried so hard for so many years ..."
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The Peyote Religion, 2004.
A research paper on the Native American peyote religion, including a detailed description of the ceremony itself.
1,868 words (approx. 7.5 pages), 15 sources, MLA, £ 41.95
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Abstract
Members of the peyote religion use a small hallucinogenic cactus, known as a peyote, during a very intricate ceremony to induce visions or gain insight to cure illness, gain knowledge, and seek guidance. The paper begins with a brief history of the religion and proceeds to explain how it was founded and by whom, in which area it was founded and is practiced, and how it spread so quickly. The relationship with Christianity is explained, and a detailed and accurate description of the peyote ceremony is given. The paper also looks at the current state of the religion in the United States.
From the Paper
"To some it is as if this 'divine cactus' were actually transporting part of them to another world. In the ceremonies of the Native American Church, peyote is the prime element or sacrament whereby the participants can communicate with God." (Anderson 79) Peyote is a small cactus, also referred to as a button, found mainly in northern Mexico, (Marriott 37) and is a hallucinogenic plant used for divination, curing, meditation, and for the relief of hunger and physical comfort. For members of the Native American Church, "Peyote is sacred and not to be used for curiosity or amusement, nor casually by people who are not members of the church. It is to be taken ritually, in the right place, at the right time, in the right manner, and for a purpose. It is a sacrament." (Aberle 18) Members of the peyote religion take peyote during a very intricate ceremony to induce visions or gain insight to cure illness, gain knowledge and seek guidance (193-194)."
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Taoism and Native American Religions, 2004.
An analysis of the parallels between Taoism and Native American religious beliefs.
979 words (approx. 3.9 pages), 8 sources, APA, £ 23.95
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Abstract
This paper examines how, out of the three Chinese religions of Taoism, Buddhism, and Confucianism, the one religion that most closely relates to the Native American religions is unquestionably Taoism. It looks at how Taoism, sometimes referred to as ?Naturism?, involves observations of and attitudes toward the world of nature similar to the mannerisms and philosophical beliefs of most Native American religious ideology. It discusses how Taoism is also very involved with the Cosmos and Heaven and the manner in which it can be related to the world of nature. It also shows how Native American religious beliefs and Taoism are quite analogous when dealing with the ways in which they are polytheistic and several other religious aspects.
From the Paper
"Native Americans also believe they should be directed by nature, but for a different reason. A ?Vision Quest? is often completed by Native Americans who want to attain a special ability. Usually, a young person on a vision quest lives without food, sometimes without water, and with little possessions. This is done to make the person appear materially poor and spiritually humble before the spirits. This is very similar to the Taoist idea that when an infant comes into the world, it knows no craft and has no ambitions to live yet is cared for, fed, and clothed (Hopfe & Woodward 178). In much the same way, the Native Americans believe that the spirits of nature will assist them, guide them, feed them, and protect them in their journey through earthly existence."
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European Conquest and Native Religion, 2003.
Examines the disruption of Native American ritual and practice with the arrival of European settlers.
763 words (approx. 3.1 pages), 3 sources, MLA, £ 18.95
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Abstract
When the tidal wave of European civilization inundated the shores of the New World, more accompanied it than senseless destruction. Rather, the European deluge ushered in permanent changes in the economies and lifestyles of the Americas. This paper focuses on the disruption that the European conquerors wrought upon the Native American civilizations, which had relatively advanced religious practices.
From the Paper
"In order to properly focus this inquiry into the religious change of the immediate post-colonial period, one must take notice of the reality of the pre-Columbian Southeast. Contrary to popular assumption, these Indians were not ?savages?, possessed of little formal culture. Instead, thanks to agricultural innovations several centuries in the making, the tribal groupings of the region under study were able to reap the gains that only specialized divisions of labor can bring. Since a smaller proportion of the population could now supply the community with its sustenance, resources and people were freed from strict ties to the land."
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Peyote in the Native American Church, 1991.
An arguement that use of a natural drug in American Indian religion is a justified and authentic part of religious ceremonies.
1,350 words (approx. 5.4 pages), 5 sources, £ 32.95
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From the Paper
"This study will examine the use of Peyote in the Native American Church. The argument of the study will be that the use of peyote by the members of the Native American Church is justified and is an authentic element of the religious and spiritual beliefs and practices of the members of the Church, and is in no way to be associated with the "recreational" use of peyote or other drugs by members of society at large.
The issue of peyote use by members of the Native American Church has entered the headlines in 1990 as the result of a peculiar court case which reached the U.S. Supreme Court. Two members of the Church in Oregon were fired for "violating (their employers') absolute rule against drug or alcohol use" (Laycock, 1989, p. 876). It was discovered that they had been using peyote as a part of their church's religious rituals. The two men filed..."
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Native and Non-native Tensions in Canada, 2005.
An analysis of the argument between native and non-native Canadians over claims of land.
1,125 words (approx. 4.5 pages), 5 sources, £ 30.95
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Abstract
This paper analyzes the land claims of the aboriginal people of Canada. The paper discusses the history over the struggle between native and non-native Canadians, in regards to their struggle over land, fishing and hunting rights upon property in the country for many years. The paper presents the argument of the aboriginal people and the counter-claim of those non-native Canadians who are opposed to the claim, as well as their solution to the problem.
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Native vs. Non-native Anthropology, 2005.
This paper contends that distinctions between native and non-native anthropology are insignificant.
1,575 words (approx. 6.3 pages), 4 sources, £ 42.95
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Abstract
This paper explains that a native anthropologist is one who conducts research in their own society whereas a regular anthropologist conducts research in any society. The paper considers how some would argue that there should be a distinction. This paper presents the hypothesis that the distinctions between native and regular anthropology do not matter. To support this argument, the work of the following two anthropologists is considered; Vincent Crapanzano, who is considered a Native anthropologist because he is doing research in his own society and Anne Allison, an American doing research in Japan.
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"Native Knowledge for Native Ecosystems", 2007.
A review of Robin Wall Kimmerer's article, "Native Knowledge for Native Ecosystems".
1,070 words (approx. 4.3 pages), 3 sources, APA, £ 25.95
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Abstract
This paper briefly reviews Robin Wall Kimmerer's 2000 article, "Native Knowledge for Native Ecosystems" and highlights the article's main points as well as how it approaches the broad concept of ethno-ecology. More importantly, the paper also touches upon how the article approaches the linkage of local and/or traditional knowledge of ecological systems with academic and/or scientific knowledge of those same systems. Finally, the paper discusses the significance of the aforementioned linkage as it pertains to the future of human beings in the global ecosystem.
From the Paper
"Simply put, Kimmerer's argument is that Native Americans intensively cultivated the land so that it would provide them with sufficient foodstuffs to brave the grueling winter months. While modern-day efforts to restore the ancient biological vitality and bio-diversity of the American woods and ecosystems is a laudable goal, it is not possible without also considering how the natives were able to so successfully manage the world around them. In effect, Kimmerer argues that modern-day conservationists must "heal" their relationship to the land and understand the land spiritually and emotionally as well as intellectually. Less abstractly, Kimmerer states that twenty-first century man must adopt the "site-specific" or "diachronic" knowledge which well-served Native Americans in the past and which lends itself to successful local site restoration. "
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Peyotism, 2004.
Examines the origins of this Native American tradition and religion.
2,393 words (approx. 9.6 pages), 12 sources, MLA, £ 50.95
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Abstract
Peyotism and North American Indian religion are intimately interlinked and extend over a vast expanse of recorded and unrecorded history. The use of peyote as an essential element of North American religion is evidenced in many archaeological and historical findings. However, the ancient religions of the North American Indian culture were disrupted and, in some instances, destroyed by the incursion of other cultures into into the area. The paper discusses the changes caused by the migration of settlers into the New World, although the central focus of this paper is an integrated view of the origins and importance of Peyotism in North American Indian culture and traditions.
From the Paper
"A very important personage in understanding these cultures, and the significance of Peyote, is the Shaman or spiritual practitioner, who stands in rough equivalence to the Western idea of the Priest. The Shaman is the central figure responsible for maintaining a balance between the spiritual and the mundane. He, or she, does this through ritual and ceremony. The Shaman is also the messenger of the spiritual world as well as the healer. He is the explorer of the spiritual dimensions that infuse our world. It should also be remembered in this context that the spiritual and ordinary worlds are seen to be continually co-present in ancient Indian culture."
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Peyotism, 2002.
This paper examines Peyotism, the largest religion started, organized, and directed by and for Native Americans.
2,253 words (approx. 9.0 pages), 6 sources, MLA, £ 48.95
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Abstract
The paper gives a history of the discovery of peyote, or mescal, and the way in which it was adopted by Native Americans as a method for reaching spiritual heights. The writer also outlines the reaction of mainstream religions and the United States government to the use of this drug. The paper compares the reaction in the U.S. to that of the Mexican authorities.
From the Paper
"From 1886 to 1932 the Bureau of Indian Affairs joined traditional Christian missionary societies to thwart Peyotism by all means possible. Federal prohibitions were proposed but failed, so that opponents of Peyotism took their campaign to the states. From 1899 to 1937 legislatures of 14 states outlawed peyote. Peyotists, who incorporated their religion in Oklahoma as the Native American Church in 1918, won the right to use the cactus in religious rituals in a half dozen court cases between 1960 and 1979 in Texas, Arizona, Oklahoma, Colorado, California, and Washington. Federal rules promulgated under drug-abuse laws exempt religious use of peyote. This remains the current legal state of Peyotism today, although legal challenges to it continue (Richter, 1997, p. A7)."
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Peyotism, 2004.
This paper discusses the history of the use of peyote for religious rituals among the Navajo Indians.
2,460 words (approx. 9.8 pages), 3 sources, MLA, £ 51.95
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Abstract
This paper describes explicitly, based on Edward F. Anderson's book "Peyote: The Divine Cactus", a Navajo religious ceremony which uses peyote to communicate with God. The author points out that peyote had an influence on other tribes for over 400 years but did not impact the Navajo until the late 18th century. The paper relates that, although the peyote ceremony is one of the emblematic signs of Native American religion, opponents of peyote are apprehensive towards these ceremonies and have made efforts to control the use of peyote among Native Americans.
From the Paper
"As the orange-red sun slowly sinks in the horizon, members of a peyote cult enter through the door of a hogan (a pentagon shaped hut in which Native Americans live) designed for their ceremony. The door faces the descending sun and is to the opposite of three men (the Road Man, Drummer Man, and Cedar Man) who are sitting in front of a raised crescent moon of earth. This raised crescent serves as an altar which has a peyote button resting on sagebrush. More members arrive and sit around the altar in a circle. When all the ceremonial devices are properly placed, the fire man, who is sitting east to the entrance, gathers hot coals and arranges them in the form of a "V" with the apex facing the Road Man."
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The Native American Religious System, 2002.
An insight into the Native American religious system. The paper discusses six bases of religion and shows how religion has influenced the people and societies who support it.
1,220 words (approx. 4.9 pages), 8 sources, MLA, £ 28.95
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Abstract
Since the beginning of time religion has played an important part in people?s lives. How people worship can be as varied as the lands they live in. The Native American Indians are a group that have many beliefs and rituals. This paper discusses how their religion is based on spirits and the belief of a higher power and that the ceremonies they perform can range from ones concerning harvest and giving thanks to Ghost Dances and Death rituals.
From the Paper
"The Indians believe in Spirits and the supernatural. The Hopi Indians describe Spirits as a being that ?may have greater than human powers (Geertz).? They feel these powers can be evil or be able to accomplished great things. They believe kachinas are powerful because they can make it rain. A kachina is a powerful supernatural being, or one who possesses the being during a religious ceremony. The Hopi also believe that there are those who are invisible and help them with knowledge. They consider these spirits to have superhuman strength. Some such spirits which perform many feats in their tales are the Old Spider Woman and her grandsons, and the Sun god. The Hopi ask each being to help them in their lives using their own special gifts (Geertz)."
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Canadians and Native Stories, 2003.
A look at answer to Lenore Keeshig-Tobias question of why Canadians are so obsessed with native stories from her essay ?Stop Stealing Native Stories?.
2,043 words (approx. 8.2 pages), 12 sources, MLA, £ 44.95
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Abstract
This paper analyzes how in her in her essay ?Stop Stealing Native Stories? , Lenore Keeshig-Tobias refers to non-native authors? interest in telling native stories as ?cultural theft? and the ?theft of voice?. In order to comprehensively understand Lenore Keeshig-Tobias' argument, it explores Canadian society and defines and contrasts opinions on what it is to be ?indigenous? to a land. It also looks at the importance of Canada?s well-known native poets ? in particular, Marilyn Dumont and E. Pauline Johnson.
From the Paper
"Another of E. Pauline Johnson?s interests was the depiction of Natives in white literature. The decision to include Natives and the way in which they were portrayed was a topic she explored as a part of her essay, ?A Strong Race Opinion: On the Indian Girl in Modern Fiction?. Marilyn Dumont shows similar interests in her involvement in representing ?part of a new literary trend that encourages indigenous writers to create more realistic images of Native women and ultimately break down the established misrepresentations portrayed in non-Native literature.? (Kobayas) In exploring Natives in non-Native literature in such a way, both Johnson and Dumont are acknowledging that white Canadians do, indeed, write Native stories or perhaps stories with Native characters in them."
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Feminism in Native America, 2007.
An analysis of feminism in Native America and its impact on native communities.
1,172 words (approx. 4.7 pages), 4 sources, APA, £ 27.95
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Abstract
This paper discusses feminism in Native America. It begins by describing various forms of feminism and discussing three waves of feminism. It then links feminism in Native America to the third wave, which includes ecofeminism, postcolonial feminism, generational, youth feminism and embodiment, nature, culture and dualism. The paper goes on to discuss the implications of this form of feminism on the native communities.
From the Paper
"Regardless of its origins in Native communities, sexism operates with full force today and requires strategies that directly address it. Smith believes that before Native peoples fight for the future of their nations, they must decide who is included in the nation. Gender justice is often articulated as being a separate issue from issues of survival for indigenous peoples, and such an understanding presupposes that "we could actually decolonize without addressing sexism, which ignores the fact that it has been precisely through gender violence that we have lost our lands in the first place," argues Smith."
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