PDF Chapter Two sample
Totem Animals, A Lecture (Why Native Americans Believe Animals Have the Medicine Powers They Do)
Copyright © 2014 Dennis J. Vieira All rights reserved. ISBN: 978-1-312-32160-1 This work is licensed under the Creative Commons Attribution-Share Alike 3.0 Unported License. To view a copy of this license, visit http://creativecommons.org/licenses/by-nc/2.5/ or send a letter to: Creative Commons171 Second Street, Suite 300 San Francisco, California 94105USAhttp://www.lulu.com
Chapter Two Teachings: Literal, Metaphorical, and Metaphysical A plant or animal is believed to possess some sort of given “Medicine Power”, which was granted to them by the Creator or the Great Spirit or Great Mystery as the people may refer to it. Now you may ask what exactly is medicine power? Briefly in explanation, there is a belief and a perception, that a plant or animal embodies a concrete representative-symbol for a particular quality, ability, or skill, which a native person desires and seeks to obtain both for their own benefit and for their people. 4 Especially in concern with animals the medicine power they are believed to possess, are influenced by several considerations. The most obvious and literal stems from a practical deduction in observing, the living animal’s actual natural skills, abilities, habits, and behaviorError! Reference source not found.. For in the day-to-day task of striving to survive, native indigenous peoples keenly observed what a particular animal did and hoped to emulate its survival methods. As an example, certain literal context lessons and teachings were learned from observing the natural habits of the squirrel. Unique among small mammals, squirrels have a natural instinct to hoard food. 5 Tree squirrels are especially known for burying seeds and nuts in the ground. 6 Often they bury and store far more food then they need, and will lose or forget where they buried stores. 6 The foraging activities of the squirrel, especially the gathering of nuts, heralded warning of the changing of the season to autumn, and that soon winter would come.
From observation of the squirrel’s habits of gathering and hoarding food, on an everyday level, the people imminently learned the importance of storing food reserves away for times of scarcity. For it was the reality that fluctuations in the availability of food supplies, either wild, gathered or cultivated, could occur for many different reasons. The most common situation people faced during the winter-time, was the scarcity of plant and animal food sources. So, native peoples deduced that among the lessons of squirrel medicine power were the importance of gathering; of provision; preparation; of planning ahead in order to be ready for times of scarcity and need. 1 In heeding and practicing these lessons, it in turn conferred the lessons and power of adaptation, which promoted survival. 7
Teachings: Metaphorical, and Metaphysical Besides drawing in understanding, from observing animal’s habits and behavior, literal lessons and teachings, in relation to what practically applied and were useful for living and survival in everyday life,
there was often as well lessons and teachings drawn of a metaphorical view. Again, we turn to the squirrel as an example. Jamie Sams and David Carson relate in the book Medicine Cards the lessons taught by squirrel are how to gather and store your energy for times of need, and to reserve something for future use. 1 Other lessons from various medicine teachers are that there is an acknowledgement of a tomorrow to be prepared for. 8 It is said an individual is always prepared for their obligation of service to their community and the Great Spirit. 9 The medicine powers an animal is believed to possess; may in addition be influenced by a tribe’s or group’s metaphysical/spiritualistic views, beliefs, traditions and folklore. This can be a complex combination of many factors. For example, some native peoples divided the animals into those who were “clean” or “unclean” in habits. 10 Scavengers who ate dead creatures usually were regarded as “unclean” animals, and thus were less associated with. 10 Animals who emitted unpleasant odors, like skunks and wolverines, might in cases as well be regarded with less favor as “unclean” animals. The easiest for us to grasp, is the view and perception of the role(s) a given animal may play in a people’s creation mythos story, and/or, in their morality teaching tales. These may influence and determine whether or not a particular animal is regarded with favor or less favor compared to others. For an example, of spiritualistic beliefs that could influence the view and perception of a given animal, again, the squirrel can provide us with some understanding of the realm of metaphysical associated belief. Because tree squirrels in their natural habit of gathering and harvesting, lose or forget where they buried nuts and seeds, the by-product benefit of which, was the scattering of plants to new locations where they would not normally take root and grow. 6 This ensured the wide distribution and survival of plant life, and encouraged the regeneration of nature. 11 In the metaphysical view of the Oglala band of the Lakota/Western Sioux, this made the squirrel the instrument of hokshichankiya or “spiritual seed”. 11 The Sioux believed that all things in nature were inhabited by spirit beings called Nunahe. 11 The seeds and nuts squirrels buried in the earth provided these spirits with new homes to reside in. 11 For it was believed the Nunahe needed to have physical objects in which to live in order to fully manifest and interact with our world. 11 Sacred Trickster Spirit Assumes Many Animal Forms If an animal by the spiritualistic belief dictates for a given tribe or group, was perceived as the physical form the “Sacred Trickster Spirit” assumed while in the living world, this could significantly influence the view and perception of the living animal. A culture-hero god, wonder worker, and often times vain fool, the Sacred Trickster is a being existing in the mythos and beliefs of many North American tribes and groups, and appears in different animal form guises. Carl Waldman in Word Dance says “…the trickster symbolizes the unpredictable and absurd nature of reality and fate.” 12 Additionally, the trickster represents both the sacred and profane, and is both a creator and a destroyer. 12 Humor is central to the trickster’s behavior, and often the “joke” backfires and happens to him. 12 In various morality tales the trickster teaches often, as Jamie Sams says in Sacred Path Cards: “lessons through opposites”. 2 He teaches the native people what not to do and how not to behave in certain circumstances and situations. 2 When in mind, however, to act noble and do good, the sacred trickster may often set out on journeys and quests to do that either intentionally or unintentionally benefit nature and humanity, and may even sally forth to slay evil spirits and monsters. 13
Depending on the tribe, group, or native cultural region, the sacred trickster appears in the form of animals such as the: coyote, hare or rabbit, fox, mink, moose, raccoon, wolverine, and the spider. Birds of the intelligent Corvidae family often as well are seen as incarnation forms for the trickster spirit. I.e.: the jays, crow, magpie, and the raven. A given animal’s medicine power could be so strong that there may be “Corvidae as Sacred Tricksters”
either positive or negative effects from seeing and/or, hearing, or from touching, or eating that animal’s body parts. 14 Consequences for doing such things especially applied to women, children, elderly, and sick or crippled individuals. 14 A good example, regarding the possible consequences of even hearing an animal’s cry, is the Grand Canyon region living Havasupai held belief regarding the Icuta, i.e. the Duck hawk or Peregrine falcon (F. peregrinus). They believed that if an expectant mother should hear the Icuta cry, then her child might be possessed by this hawk’s spirit, which could cause illness for the child as consequence. 19
Infants Guided By Baby Animal Spirits On other hand, in general, animal spirits in Native American spiritualistic belief tend to perform the exact same role as guardian angels in Judaic, Christian, and Islamic spiritual traditions. They watch over
and protect human individuals throughout their earthly existence. Children and especially infants however, metaphysically speaking, are in a unique and delicate state and situation. According to Ohky Simine Forest in Dreaming The Council Ways, children up to the age of three have two guardian animal spirits watching over and protecting them. One is the “adult” main power animal who protects both the child’s soul and the “infant animal” spirit, who is he child’s closest companion and guide. The infant animal gently smooth’s the way for the child in this delicate and vital transition period, until the soul awaking of the child occurs. Ms. Forests relates that an infant animal spirit can be animals such as a frog, lizard, butterfly, docile snake, small water turtle, little bear, dragonfly, or a fawn This power animal in turn however, may retire from this role when the child reaches the age when they consciously select a personal animal spirit guardian for themselves. This taking place usually around the age of three when the adult power animal will take over and be the sole guardian.
Figure One: “Sacred Trickster Animal Forms”
First Row L-R: Coyote Canis latrans; Eastern Cottontail Sylvilagus floridanus; Red fox Vulpes fulva. Second Row L-R: Moose Alces alces; Raccoon Procyon lotor; Mink Mustela vison. Third Row L-R: Spider; Wolverine Gulo gulo.
Figure Two: ”Baby Animal Spirit Forms”
First Row L-R: American black bear cubs Ursus americanus; Butterfly; Deer fawn (White tailed) Odocoileus virginianus. Second Row L-R: Copes Gray Tree frog Hyla versicolor; Dragonfly; Small water turtle. Third Row L-R: Lizard; Common garter snake Thamnophis sirtalis.
Copyright © 2014 Dennis J. Vieira All rights reserved. ISBN: 978-1-312-32160-1 This work is licensed under the Creative Commons Attribution-Share Alike 3.0 Unported License. To view a copy of this license, visit http://creativecommons.org/licenses/by-nc/2.5/ or send a letter to: Creative Commons171 Second Street, Suite 300 San Francisco, California 94105USAhttp://www.lulu.com
Chapter Two Teachings: Literal, Metaphorical, and Metaphysical A plant or animal is believed to possess some sort of given “Medicine Power”, which was granted to them by the Creator or the Great Spirit or Great Mystery as the people may refer to it. Now you may ask what exactly is medicine power? Briefly in explanation, there is a belief and a perception, that a plant or animal embodies a concrete representative-symbol for a particular quality, ability, or skill, which a native person desires and seeks to obtain both for their own benefit and for their people. 4 Especially in concern with animals the medicine power they are believed to possess, are influenced by several considerations. The most obvious and literal stems from a practical deduction in observing, the living animal’s actual natural skills, abilities, habits, and behaviorError! Reference source not found.. For in the day-to-day task of striving to survive, native indigenous peoples keenly observed what a particular animal did and hoped to emulate its survival methods. As an example, certain literal context lessons and teachings were learned from observing the natural habits of the squirrel. Unique among small mammals, squirrels have a natural instinct to hoard food. 5 Tree squirrels are especially known for burying seeds and nuts in the ground. 6 Often they bury and store far more food then they need, and will lose or forget where they buried stores. 6 The foraging activities of the squirrel, especially the gathering of nuts, heralded warning of the changing of the season to autumn, and that soon winter would come.
From observation of the squirrel’s habits of gathering and hoarding food, on an everyday level, the people imminently learned the importance of storing food reserves away for times of scarcity. For it was the reality that fluctuations in the availability of food supplies, either wild, gathered or cultivated, could occur for many different reasons. The most common situation people faced during the winter-time, was the scarcity of plant and animal food sources. So, native peoples deduced that among the lessons of squirrel medicine power were the importance of gathering; of provision; preparation; of planning ahead in order to be ready for times of scarcity and need. 1 In heeding and practicing these lessons, it in turn conferred the lessons and power of adaptation, which promoted survival. 7
Teachings: Metaphorical, and Metaphysical Besides drawing in understanding, from observing animal’s habits and behavior, literal lessons and teachings, in relation to what practically applied and were useful for living and survival in everyday life,
there was often as well lessons and teachings drawn of a metaphorical view. Again, we turn to the squirrel as an example. Jamie Sams and David Carson relate in the book Medicine Cards the lessons taught by squirrel are how to gather and store your energy for times of need, and to reserve something for future use. 1 Other lessons from various medicine teachers are that there is an acknowledgement of a tomorrow to be prepared for. 8 It is said an individual is always prepared for their obligation of service to their community and the Great Spirit. 9 The medicine powers an animal is believed to possess; may in addition be influenced by a tribe’s or group’s metaphysical/spiritualistic views, beliefs, traditions and folklore. This can be a complex combination of many factors. For example, some native peoples divided the animals into those who were “clean” or “unclean” in habits. 10 Scavengers who ate dead creatures usually were regarded as “unclean” animals, and thus were less associated with. 10 Animals who emitted unpleasant odors, like skunks and wolverines, might in cases as well be regarded with less favor as “unclean” animals. The easiest for us to grasp, is the view and perception of the role(s) a given animal may play in a people’s creation mythos story, and/or, in their morality teaching tales. These may influence and determine whether or not a particular animal is regarded with favor or less favor compared to others. For an example, of spiritualistic beliefs that could influence the view and perception of a given animal, again, the squirrel can provide us with some understanding of the realm of metaphysical associated belief. Because tree squirrels in their natural habit of gathering and harvesting, lose or forget where they buried nuts and seeds, the by-product benefit of which, was the scattering of plants to new locations where they would not normally take root and grow. 6 This ensured the wide distribution and survival of plant life, and encouraged the regeneration of nature. 11 In the metaphysical view of the Oglala band of the Lakota/Western Sioux, this made the squirrel the instrument of hokshichankiya or “spiritual seed”. 11 The Sioux believed that all things in nature were inhabited by spirit beings called Nunahe. 11 The seeds and nuts squirrels buried in the earth provided these spirits with new homes to reside in. 11 For it was believed the Nunahe needed to have physical objects in which to live in order to fully manifest and interact with our world. 11 Sacred Trickster Spirit Assumes Many Animal Forms If an animal by the spiritualistic belief dictates for a given tribe or group, was perceived as the physical form the “Sacred Trickster Spirit” assumed while in the living world, this could significantly influence the view and perception of the living animal. A culture-hero god, wonder worker, and often times vain fool, the Sacred Trickster is a being existing in the mythos and beliefs of many North American tribes and groups, and appears in different animal form guises. Carl Waldman in Word Dance says “…the trickster symbolizes the unpredictable and absurd nature of reality and fate.” 12 Additionally, the trickster represents both the sacred and profane, and is both a creator and a destroyer. 12 Humor is central to the trickster’s behavior, and often the “joke” backfires and happens to him. 12 In various morality tales the trickster teaches often, as Jamie Sams says in Sacred Path Cards: “lessons through opposites”. 2 He teaches the native people what not to do and how not to behave in certain circumstances and situations. 2 When in mind, however, to act noble and do good, the sacred trickster may often set out on journeys and quests to do that either intentionally or unintentionally benefit nature and humanity, and may even sally forth to slay evil spirits and monsters. 13
Depending on the tribe, group, or native cultural region, the sacred trickster appears in the form of animals such as the: coyote, hare or rabbit, fox, mink, moose, raccoon, wolverine, and the spider. Birds of the intelligent Corvidae family often as well are seen as incarnation forms for the trickster spirit. I.e.: the jays, crow, magpie, and the raven. A given animal’s medicine power could be so strong that there may be “Corvidae as Sacred Tricksters”
either positive or negative effects from seeing and/or, hearing, or from touching, or eating that animal’s body parts. 14 Consequences for doing such things especially applied to women, children, elderly, and sick or crippled individuals. 14 A good example, regarding the possible consequences of even hearing an animal’s cry, is the Grand Canyon region living Havasupai held belief regarding the Icuta, i.e. the Duck hawk or Peregrine falcon (F. peregrinus). They believed that if an expectant mother should hear the Icuta cry, then her child might be possessed by this hawk’s spirit, which could cause illness for the child as consequence. 19
Infants Guided By Baby Animal Spirits On other hand, in general, animal spirits in Native American spiritualistic belief tend to perform the exact same role as guardian angels in Judaic, Christian, and Islamic spiritual traditions. They watch over
and protect human individuals throughout their earthly existence. Children and especially infants however, metaphysically speaking, are in a unique and delicate state and situation. According to Ohky Simine Forest in Dreaming The Council Ways, children up to the age of three have two guardian animal spirits watching over and protecting them. One is the “adult” main power animal who protects both the child’s soul and the “infant animal” spirit, who is he child’s closest companion and guide. The infant animal gently smooth’s the way for the child in this delicate and vital transition period, until the soul awaking of the child occurs. Ms. Forests relates that an infant animal spirit can be animals such as a frog, lizard, butterfly, docile snake, small water turtle, little bear, dragonfly, or a fawn This power animal in turn however, may retire from this role when the child reaches the age when they consciously select a personal animal spirit guardian for themselves. This taking place usually around the age of three when the adult power animal will take over and be the sole guardian.
Figure One: “Sacred Trickster Animal Forms”
First Row L-R: Coyote Canis latrans; Eastern Cottontail Sylvilagus floridanus; Red fox Vulpes fulva. Second Row L-R: Moose Alces alces; Raccoon Procyon lotor; Mink Mustela vison. Third Row L-R: Spider; Wolverine Gulo gulo.
Figure Two: ”Baby Animal Spirit Forms”
First Row L-R: American black bear cubs Ursus americanus; Butterfly; Deer fawn (White tailed) Odocoileus virginianus. Second Row L-R: Copes Gray Tree frog Hyla versicolor; Dragonfly; Small water turtle. Third Row L-R: Lizard; Common garter snake Thamnophis sirtalis.
