Some Defining Qualities of the Human Peoples

 

Given Tamálwit - Hnkhwelkhwlnet - ontological principles and the Miyp - teachings, i.e., the "BONES" - place the Human Peoples in the world/on the landscape in a particular way:

within the primacy of a spiritual world, from which the material world is derived (Snq-hepi-wes - “where the spirit lives, from horizon to horizon”)

is a part of the world and not separate from it; interconnection and kinship (Chnis-teem-ilqwes - “I am part of all,” both temporally and spatially; no dualism)

is an equal with all the other Peoples (Unshat-qn - “eye to eye”), human, animal, plant, fish, spirit, and ancestry

is to share with those in need, ethic of sharing, helping bind all the "relatives" together in the extended family (×k’e  - “to give and share [food with others]”)

is willing to be the trickster, ethic of competition, in defense of the family against potential adversaries (Iceyéeye - Smiyiw - Coyote)

 

The Human Peoples thus have certain defining characteristics, with certain responsibilities. 

What are they?

 

 

 

 

 

created from the body parts of the Gobbler/Swallowing Monster by Coyote, thus inseparably linked to, in kinship with the Creation Time and Place, and to the Titwa-tityá-ya - “Animal Peoples”

yet distinguished from other Peoples (Animal, Plant, Spirit) by our "incompleteness" and "vulnerability," and thus in need of the "gifts" offered in the Landscape by the Animal Peoples (Miyp - “teachings from all things” and Súumesh - Wéyekin “medicine” - spiritual power and vitality)

you get one shot at it, in your lifetime, to do right and get it right (relative to "afterlife")

as with all Peoples (Animal, Plant, Fish, Rock, Spirit), you have volition - the ability to make choices in decisions they make

it is a personal journey through life, with many possible paths to transverse the Landscape and engage the Creator and Animal  Peoples; ceremonies function as a facilitator to the spiritual, rather than a prescription of it.

its an integrated, comprehensive way of life, touching all aspects of what you do; not compartmentalized into autonomous social spheres, e.g., no category of "religion" per se

  

your primary goal in life?

 

 

  

  

your primary goal in life to to help ensure the welfare of the "family," defined in it most inclusive expression (Human, Animal, Plant, Spirit, Ancestor, Landscape) 

 

 

  

the primary means to that goal?

 

 

 

  

the means you apply to support the welfare of  the family include:

listening and adhering to the Miyp  "teachings from the oral traditions,"

and seeking, acquiring and applying Súumesh - Wéyekin to those in need

  

in other words, its the Human People's unique role and responsibility to, in an aligned way with the perennial bones, continue the acts of re-telling the stories, re-singing the songs, re-dancing the dance, re-wearing the regalia, re-digging the roots, re-fishing the salmon, re-hunting the deer, re-engaging the kinship roles and duties, all of which are "gifts" derived from the Creator and Animal Peoples, so that the world is renewed, perpetuated and in essence "made" - "stories that make the world." 

so that you can "swirl" with Coyote and Salmon,

so you can experience the hierophany - the shinny through of the spiritual meaning and power into your lives

 

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