An integral part of my dharma as teacher is to help educe answers to such questions as these our of the inner resourcefulness found in each student, to help them listen in a manner that allows whatever hunger for an answer to be satiated free of personal agenda or attachment to the outcome of one's apprenticeship experience. The answers to the questions you posit shall emerge in organic fashion from the wholeness of our Universal Shaman initiation experience, rather than as an 'isolated' revelation of information alone. Have you ever talked with someone who listened with such utter abandon to what you were trying to tell them that you were yourself made clearer in what you were trying to express by the very quality of his or her listening?
For my internship, I decided to work at Waddell Mariculture Center in Bluffton. It is part of the South Carolina Department of Natural Resources and is one of the largest and most sophisticated facilities for mariculture studies. I was able to experiment and learn about many interesting facets of aquaculture over the 10 hours of working there. At this particular facility, they grow and research all kinds of aquatic species of fish and shrimp. Waddell was built during the years of 1983 and 1984. For the past 30 years Waddell has worked with a variety of different species of fish including Red Drum, Cobia, Black Drum, Spotted Sea Trout, and many more species. I chose to do my internship for a couple of reasons one reason was that my dad
As a first generation college student and an alumnus of the HACU National Internship Program (Summer 2016) I have faced academic adversities but have also experienced the benefits of the HACU HNIP first hand. Last summer as an intern for the U.S. Department of Veteran Affairs I was able to grow academically, personally, and professionally through HNIP. Having been part of the program has motivated me to want to continue to grow professionally and I believe that HACU can facilitate this growth. In addition to this, being the first in my family to pursue an education beyond that of a high school diploma and seeing the effects on my family is the driving force behind my pursuit of success. Prior to my acceptance to a four-year university higher
The east native americans used shamanism as their religion.The first detail Is about what weapons the southeast indians used like blow guns made out of hollowed rods and seeds.The second detail is about what building and hunting tools they used like bow and arrows made of stone and carved wood.The third detail is about what buildings the southeast american’s used like daub houses which was made of mud and dirt.
For many Indigenous people, spirituality is more than simply a belief in a higher being. Spirituality is the holistic belief that all living and nonliving things are interconnected and deserving of the highest respect. In accordance with Medicine Wheel teachings, the East portion of the medicine wheel is synonymous with spirituality. By recognizing the importance of spirituality and how it helps shape cultural identity, one has the potential to be able to better understand how
* How does the ritual seek to change the participants? –Protect them from future sufferings, provides more insight into meditation
The Northwest Coast culture religion was based off their customs, history passed down from orally through stories, dances and sings, and beliefs. They believed that they were surrounded at all times, by spiritual beings and they were interfering with the natural world. The spirits were connected to all living things. The only link to the spirit world was through the Medicine Men Also noted in are text the "fundamental principles that combined to give Northwest Coast religion its distinctive cast were: lack of systematization of beliefs on creation, cosmology, and deities; a rather vague notion of a remote, disinterested Supreme Being or Beings"(Page 151) The shaman's job was to cure the sick and ensure there was adequate food and to influence
Another characteristic of an indigenous religion deals with the emphasis placed on the spiritual specialists. The general consensus is that anyone can have personal or direct access to spirits or that which is unseen, yet felt (democratized shamanism). There is no special requirement in most indigenous systems that stipulate ‘who’ can commune or interact with spirits, however, as a general rule, many feel that it is best to leave interactions with spirits to those that have been taught or trained through ritual or purification of some sort. Most indigenous religions are not written down, but based on oral
Spirituality often can be classified to an ultimate or immaterial reality or inner path enabling a person to discover the essence of their being; or the deepest values and meanings by which people live. This can be true for the aboriginal people, whose concept of spirituality is derived from the concept of the Dreaming, where the roots lie in a variety of stories, ceremonies, values and structures. In the beginning many people held on to what ever they could, holding on to their idea of themselves a connection to the families that they left behind. However, in order to wipe away any thought or lingering feelings “many masks, regalia. And ritual artifacts were confiscated and burned as pagan works of the devil- or simply held and later sold for profit.”[7] This was devastating as many lost whatever connection they had to the outside world, their families and their spirituality. While in residential schools “Children were taught that the beliefs of their
spirituality. Aboriginal spirituality is passed on orally by elders through myths and rituals. Without knowledge of their traditional languages, young people could not learn about the spiritual beliefs of their people. This spirituality was all encompassing, affecting not only their thoughts about the spirit world but also their knowledge of places, plants and animals and traditional skills such as fishing, trapping, and tanning (Blair et al., 2002, p. 96). As Steckley and Cummins have pointed out, without access to the elders’ knowledge of nature, young people lost access to the beliefs and practices their people had developed over thousands of years (2001, p. 17). Therefore, the loss of language led to the loss of traditional spiritual beliefs and
Garrouttee et al. (2009) discusses that even though the definition of Native American spirituality does not exist, there are several identifiable themes that emerge. The first thing that Garroutte et al. (2009) identifies is that spirits are often associated with animals, plants, and other things in the natural world. Another aspect is the Great Spirit, or father, which is equitable to God in the Judeo-Christian belief. The Great Spirit is more considered to be an omnipresent spirit or collectivity of spirits inhabiting the universe (Garroutte et al., 2009). To many Native American tribes, the material and spiritual realms are wound together and cannot be separated from the other (Limb & Hodge, 2008). To many Native American tribes, existence is spiritual (Limb & Hodge, 2008). Another area if commonality is ceremonies and rituals of the different tribes. Each tribe has a great variety of rituals, and ceremonies that are apart of each tribe’s culture, values, and beliefs. These spiritual practices reinforce the link between the individual, the creator, and the community (Limb & Hodge,
2016). What I found after the research is that medicine men and woman, or spiritual leaders of the Native American tribes had the ability to assist in areas of healing, or called the spirits to offer good weather, etc. This is important because this indicates a leadership ability, and those that are wise, knowledgeable, and have experience were entitled to this position (Britanica). What I find fascinating about this aspect of their religion, is that it connects to many of the other aspects they share. In order for them to connect to nature, perform rituals, find a vision quest and connect to the spirit world, all these combinations are intertwined (Britanica). What I was able to find, is that the spirit world guided the Native Americans to become connected with their practices. Whether they wanted to have a better hunt, or prosperous crops, healthy tribe members, everything was connected through the spirits that guided them. Although they did not have many references to death and the afterlife, the spirit was mentioned many times as it still remained, as long as those that are living still remembered the dead. What I also found unique and interesting is that the basic religious functions are performed by every member of the group, meaning that there was not much distinction between the tribe in terms of who was able to perform what duties, as there was a little need for trained professional needed to perform these rituals (Hopfe et al. 2016). Despite their religious practices, when they were driven by the European man, slowly the population died off and converted to Native American
Although, the ritual has been passed on from generation to generation, how the Navajo rituals are ways of communication has been questioned by so many. Many believe that it way for the patient to come into “…harmony… ” with the universe (Klukhohn and Leighton 1974). The hypothesis for the question was presented based on exploration of the culture done by researchers; concluding that, the Navajo rituals are a way of communication to their ancestors/the Holy People, who are worshiped in return of good
For Native Americans, protecting their sacred ways was and is a matter of survival, but it is also a matter of respect for the power that is involved. Across the United States, there are more than 558 federally recognized and several hundred state recognized Native American nations (Russell, 1998). Given the wide-ranging diversity of this population consisting of 2.3 million people, it is essential to understand that the term Native American spirituality encompasses the vastness of more than 500 different tribal traditions represented by these hundreds of Indian nations. Being particularly interested in the spirituality as well as the spiritual philosophies and practices of Native Americans, I have decided to approach this very
No one said leading was easy, and in the book, The 21 Irrefutable Laws of Leadership, John C. Maxwell addresses the principal of transformational leadership, and how there is more than one aspect in becoming a successful leader. Leadership is one of the many desirable qualities in becoming successful not only in everyday life, but also in nursing. This paper will discuss ways to develop into an effective, successful leader, the necessary steps to increase leadership ability, and how leadership can affect personal growth in nursing practice.
In the Western world, magic is defined as the ability to alter one’s consciousness at will. The magicians perform hand tricks to startle the senses and free the audience from the outdated and restricted thoughts by inspiring awe and surprises within the individuals. This is the common image that we bring up when thinking of the word magic and magician. Westerners find no relation between magic and nature as the two are thought as two distinct concepts. However, people of the oral, traditional land conjure up different idea in regard of magic and nature. The two are correlated concepts as magic can be defined as “humans experience their own consciousness as simply one form of awareness among many others” (7). Magic is shifting out one’s consciousness to put it in others shoes. The others indicate the many beings regarded to have intelligence, the components of nature. By thinking in the perspective of other nonhuman entities, as Abram succeeded in doing in the traditional land, the magicians communicate with the nature. As the author mentions, “Countless anthropologists have managed to overlook the ecological dimension of the shaman’s craft, while writing at great length of the shaman’s rapport with supernatural entities” (6), the Western people simply fail to recognize the relationship between nature and magic because they have