Beliefs
Within indigenous religions, there are three key elements of beliefs:human relationship with nature, sacred time and space, and respect for origins, gods, and ancestors.
Human Relationship with Nature Some indigenous religions believe that everything is the universe is alive, this concept is known as animism. They believe that life is present in all living things such as birds, trees, plants, animals, and human beings. Not only are they in obvious living things, but in inanimate objects like mountains, rocks, and soil. Other indigenous religions see spirits within nature, which inhabit natural objects. Since native religions believe in a strong human being to nature relationship, they incorporate this idea by practicing ethical restraint. They believe that it is important to conserve nature's resources, and take only what one needs and use all parts of an animal or plant so nothing is wasted. For example, in traditional Hawaii, fishing in particular areas are restricted momentarily so that the fish population can be be restored. Therefore by practicing ethical restraint these indigenous religions were able to survive and flourish. Sacred Time & Space In contrary to our modern day idea of time as always moving and progressing into the future, indigenous religions believe in sacred time or "the time of eternity." To them, sacred time is cyclical, meaning that it returns to its origins for renewal. Sacred space is the bridge between the spiritual world of gods and ancestors, in which indigenous religions believed allowed them to contact us and us contact them. It is also considered to be considered the center of the entire universe, a place where power and faith are strongest. Native religions' sacred space usually was a great mountain, a volcano, valley, lake, forest, a large tree, or any other remarkable landmarks on a natural site. For the Mayans of the Yucatan, they believed that the caves that stretched from southern Mexico through Guatemala, and into northern Belize were their sacred space in which they performed sacred rituals and worshiped. They felt that these caves were natural portals to other realms. For some, sacred space could also be constructed in a symbolic shape such as a circle or square and land-marked with a special building or boundary. Respect for Origins, Gods, and Ancestors Origins: In the American Hopi indigenous religion, before the earth took shape, it was just mist. However, for the Chinese Indigenous Religion, some believed that the earth originally was a Cosmic Egg. The story claimed that there was only chaos at the beginning and the earth was the shape of primeval mass - an egg. This egg hatched and out came the giant, Pan Ku. Alongside four creatures: tortoise, phoenix, dragon, and unicorn he labored daily to mold the earth. When he died, parts of his body transformed to be parts of the earth: eyes became the sun and moon, blood became rivers and oceans, his breath became the wind, and his sweat was the rain. For some, it was a myth about the creation story in relation to how their particular religion originated. Gods: Many of the indigenous religions speak of a high and superior god that is above all deities in wisdom and benevolence. For the Philippine Anito, their Supreme God took on different names: Bathala, Diwata, Kabunian, Lumawig, Mansilatan, Makaptan, Mamarsua, and Tuhan. They believed that he is compassionate to those who follow his moral laws, but is harsh to those who disobey by throwing lightning at them. He is known to signify absolute power in which some say, "bahala na," meaning "come what may." In some accounts, Bathala is hermaphroditic, meaning that the Supreme God is not just male. On the other hand, the Inuit speak of a Great Spirit living within the skies that whom all human spirits ultimately return to. In some religions, there are two complimentary supreme gods that are portrayed as male/female, brother/sister, or even bad/good. Although some indigenous religions believe in a High god, it is rare that there is an altar or temple dedicated to worship to them. Rather, most indigenous religions prayed and offered worship rituals to lesser gods, also known as deities that were associated with a force of nature (because of their value for nature). Terms for Sacred Practices
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Ancestors:
Many indigenous religions make little to no distinction between a god and an ancestor. Although both are equally important to indigenous religions because people need both to progress in life. Ancestry must be respected through ritual such as dance or prayer. In many indigenous religions, ancestor spirits brought health, fortune, and children, then disease and illnesses if they were not pleased. If the spirits were angry, the way to appease them is through sacrifice. In Chinese indigenous religions, they believed in reincarnation, whereas in traditional Hawaiian religion, it was believed that the spirits of the dead went to an underworld, while spirits of cultural heroes ascended. PracticesJapanese Indigenous Religion/Shinto
The most important times of year in the Japanese calendar are New Year, celebrated from January 1st to 3rd, and O-Bon, usually held around the 16th August. At New Year the Japanese indigenous religions made trips to ancestral graves to pray. The first visit of the New Year to a shrine is important in order to secure luck and good fortune for the year ahead. At O-Bon they believe that ancestors' spirits come down to earth to visit the living. Births are also celebrated by family visits to shrines to welcome the family members and introduce them to their ancestors. The passing of childhood is commemorated at three key ages: three, five and seven, and small children are dressed in kimonos and taken to certain shrines for an introduction to the ancestors once again and to society. Coming of age is officially celebrated at 20. In early January, mass coming of age ceremonies (like graduations) are held in town halls followed by shrine visits by young people proudly dressed in bright kimono. Maori For the Maori of New Zealand, their process of mourning was called tangihanga, also known as tangi. This process usually lasts three days and are held on marae, at the person's house. For this process, it is a fundamental belief that this time is also used to support the whanau pani (mourning family), the loved ones who were left behind to deal with the loss. People gather to spend time and grieve with the whanau pani. During the tangihanga, whanau (family) ties are re-affirmed and rekindle long lost relations. Tangi is not only about grieving but also about saying goodbye. On the last day, some areas have a Po Whakangakau, or Po Whakamutunga. On this night, people perform, sing, tell jokes and have a night of laughter and fun. This is done in order to cheer the whanau pani up, knowing the next day will be the most difficult for them. It should also be noted that the the tupapaku (body) is not left alone at all during the three days of tangihanga, in order for the person to have company on their final days on earth, and so they know they will never be forgotten. Mayan Human sacrifice has been a central religious practice. They believed it encouraged fertility, piety, and worship for the gods. They thought Mayan gods were nourished with human blood, and by their rituals, they were contacting them. At important ceremonies, the sacrificial victim was held down at the top of a pyramid or raised platform while a priest made an incision below the rib cage and ripped out the heart with his hands. The heart was then burned in order to nourish the gods. The captives were not the only ones who suffered for their gods, the Mayan aristocracy themselves, as mediators between the gods and their people, underwent ritual bloodletting and self-torture. The higher the position, the more blood was expected. Blood was drawn by jabbing spines through the ear or penis, or by drawing a thorn-studded cord through the tongue; it was then spattered on paper or otherwise collected as an offering to the gods. |