The Gaia Theory And Traditional American Indian Climate

The people of the Guale tribe were a very healthy and smart tribe but there community was chartered by diseases and attacks by other tribe. The Guale tribe was located in Georgia they had imported from Spanish Florida and other countries around them.

Have you ever wonder how the world was created from another culture’s perspective? Native Americans used creation myths to explained to their people how the world was developed overtime. Creation myths are a big part of the Native American culture. they have been passed down from generation to generation. In the creation myths, harmony with nature, rituals, and strong social values are shown in each myths. The purpose of having strong social value in these myths is to teach younger Native Americans valuable lesson if they ever do something bad. These myths reveals how the rituals were created and their intentions for doing it. Creation myths has harmony with nature in it to show a very close kinship between them

Creation myths have similar aspects involving the importance of issues allowed by the gods, nature, duality, and creation songs that all relate to the beginning of life, that are expressed in different ways. The Iroquois cultures in “The World on the Turtle’s Back” and the Hopi cultures in“The Four Kingdoms” both explore these different aspects specifically. They show how life can be created and maintained in different ways.

According to Deborah McGregor, the term “environment” encompasses many different aspects of nature. From a contemporary perspective, the environment means the components of the earth such as: land, all layers of the atmosphere, all organic and inorganic material, and interacting natural systems. However, for indigenous populations, “environment” is more than the surrounding physical attributes of nature. The term “world view” emerges from the intense bond between indigenous populations and the environment. As a result environment also encompasses how one views and experiences the world (McGregor, 2015). Unfortunately, McGregor (2004) finds that traditional ecological knowledge surrounding environmental

Every person on this planet has a set of beliefs and values that they implement into their daily lives, helping them understand the world, humanity, and themselves. This set of beliefs and values can be called a worldview. The worldviews and ways of knowing of Indigenous Peoples (in this paper, specifically Indigenous Peoples of North America) have existed for centuries, yet often they remain in juxtaposition with Western (in this paper, specifically Eurocentric) ways of knowing and Western worldviews. One way of knowing is reliant on science, order, and the

The Apache Creation Story is a reliving of the creation that takes on a more personal, familial and dialogue-based approach to how the world and mankind came to be. The story depicts how the natural environment was created, from the earth itself to the four cardinal points to the clouds, the animals, and the trees. Because of the nature of the Apache’s nomadic life, the legend remains generalized in terms of its location. Typically the story is told in order to preserve their tribal history as well as social and instructional purposes. These occasions range from the campfire to rites of passage to simply a parent teaching their child of their historical identity. The legend of creation is central to the spiritual practices and beliefs of the Apache, especially when it comes to their relationship with the natural world. As explained in the first two phrases of the story, “animals, elements, the solar system, and natural phenomena are revered by the Apaches.” By sharing this story with younger tribe members, the Apache engage them in understanding their traditions. It also teaches them of the morality they must have and pass on when it comes to nature, as Montejo mentions (21). It tells of the role of all living beings on earth and the importance of them all working harmoniously to keep the universe balanced.

The first Americans Also believed in Wakon,da a powerful god to them, whom they believed in, they believed that he created all things, made the land they also believed in life after death and immorality that made earthly life secure and pleasant; they expressed their feelings for nature as in peace and confidence. Different native religions evolved to match their needs and lifestyle Religious traditions of aboriginal people around the world tend to be heavily influenced by their methods of acquiring food, with great hunting skills or by agriculture. Native American spirituality is no exception. Traditional Wakon’da, spirituality is a form of religious belief that each thing, plant and animal has a spirit. The Native American spirituality has an inseparable connection between the spirituality and the culture. One cannot exist without the other. Before Europeans took over the land the Native Americans had their own laws, as they do know, but one of the most important laws was to respect and keep peace with others around them. The folk art

The people of the Eastern Woodlands held beliefs about the human, natural, and supernatural worlds. The people believed that there was no line between the human and natural worlds. In some languages, animals were referred to as people. Humans were referred to as “extra” people, or people people. They also believed there was no line between the natural and supernatural worlds. They also had in their beliefs the idea of manitou. Manitou roughly translates to “spirit” in English. They believed there was manitou in everything in the human, natural, and supernatural worlds. They believed there was power in the natural world itself.

Native Americans believe that people are a total of their relationships (Deloria, 2003). Deloria (2003) goes on to add that these relationships include the winged and four-legged creatures and the streams and mountains, and stars and moons and of their experiences and those of their ancestors to include the metaphysical world.

Key aspects of Indigenous knowledge include: monism, holism, relations, reciprocity, and inner/outer space (Frideres). The monist aspect of Indigenous ways of knowing suggests that there is no division between mind and matter. All animate and inanimate things have life spirit, and hence hold knowledge. Indigenous knowledge is holistic as it identifies cultural context as a central influence on knowledge. In this way, Indigenous ways of knowing are subjective. Relationships between all things on earth are a key component of Indigenous thought. This ties into the principle of reciprocity, which highlights the importance of actions and reactions between all things. Indigenous peoples believe they are not only in a reciprocal relationship with living and non-living things, but that they are responsible to them. When one comes about a certain piece of knowledge, one is transformed by it and therefore have a responsibility to act in light of that knowledge and share it in a conscientious manner. Finally, Indigenous knowledge is situated in the ‘inner space,’ as it is inherently colored by the reality that exists in each individual. Reality is bound by cultural and social contexts. In this way, Indigenous knowledge recognizes a multitude of realities that are interconnected

The Iroquois creation story there exists two planes the Nothing and the Great Blue. In the Great Blue there lived a woman who dreamed dreams has a dream about a tree that brings the light, but the blossoms on the tree blocked the light and this frightened her. When she awoke she begs the men of her village to cut down the tree, but not understanding the men dig around of the tree to allow more light to shine through. The tree fell through the hole the men dug and left only darkness. The men blamed the dreamer of dreams for there being no more light and the men grabbed her and threw her through the hole where the tree used to be. As the woman fell a hawk caught her and slowed her fall. The hawk unable to carry her forever called to the other creatures to help find solid land for the woman to live upon. Unable to find dry land the animals dove into the depths and came up with mud which they began to pile on the back of a gigantic turtle. The animals became excite by their work and made the entire Earth. Till this day the Earth

Molly related an experience with four Oglala Sioux shamans: "When asked about what was wakan ("holy," "mysterious"), said, 'Every object in the world has a spirit and that spirit is wakan. Thus the spirit[s] of the tree or things of that kind, while not like the spirit of man, are also wakan.' " (2005, p. 41) Believing that each tree has a spirit, each animal is a brother or sister, each rock and hill has a life force would alter your perception of the world. Your feelings toward those things might be changed a bit, knowing that they have as much life in them as you do. Black Elk, a Native American, said, " We should understand well that all things are the works of the Great Spirit. We should know that He is within all things: the trees, the grasses, the rivers, the mountains, and all the four-legged animals, and the winged peoples." (Goffman, 2005) Whether a tribal culture believed in a Great Spirit, or Mother Earth, or felt that a certain tree held a powerful spirit, many of the native religions worshiped the earth and held it in a highly sacred regard. "To say that nature is full of spirits can be a way of affirming the presence of both a universal life force and an essential, underlying sacredness." (Molly, 2005, p. 41) Molloy continues:

The Native Americans leaders differed because all four of them had different approaches in society. Red Cloud went in for a political approach, meaning he disagreed with having people enter into his land without his permission and he doesn’t like the idea of the government taking its land leaving them moving to another reservation or stranded nowhere to live and it’s harder for them to find food now because the buffalos have been massacred. Quanah Parker went for the adapt or die approach meaning he convinced his people to accept assimilation/Americanization he told them to speak English and don’t practice their Native American culture he told them to adopt to the farming method. Chief Seattle came from a social approach he was hurt from the

Like many eager non native environmentalists, waiting to be engulfed by the green revolution, I saw the Indigenous culture as a link that could bring me closer to the earth. I believed that the generation of biodiversity could only

However, after devoting much thought and research towards the concept it transcends this notion and becomes increasingly more complex. Gratitude is the state of being appreciative and thankful. Gratitude can be expressed in many different manners, whether it be verbally, through a set of actions, or internally. Ultimately, gratitude is achieved when the recognition of positivity occurs. Gratitude is an intrinsic quality that everyone is capable of. However, despite this inherent nature not everyone practices being grateful. It takes effort and mindfulness to be grateful whereas being perpetually negative and pessimistic tends to come more easily to