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• W329672138 abstract "her 1986 book The Sacred Hoop, Laguna scholar and University of California professor Paula Gunn Allen describes sacred, ritual ways of American Indian as an example of worldwide culture that predates western systems derived from 'civilization' model, such as sacred and of Tibet, trans-Caucasus (including Mediterranean and its western descendants Brittany, Normandy, England, Ireland, Wales, and Scotland), Southeast Asia, Melanesia, Micronesia, Polynesia, and Africa. [1] Allen argues that these tribal worldviews are more similar one another than any of them are patriarchal worldview, and they have a better record of survival. [2] These ancient assume collaborative, rather than individualized or isolated, teaching and learning. In American Indian thought, God is known as All Spirit, and other beings are also spirit--more spirit than body, more spirit than mind. The natural state of existence is whole: The universe itself is circular ... and dynamic, and within it all things are related and ... of one family. [3] Collaboration and community are essential for both spiritual and physical well-being. The ritual or sacred centers of spiritualities (for example, Lakota sacred pipe, Kiowa Grandmother bundles, Cherokee ceremonial fires, and Pueblo plaza) possess nonrational power unite or bind diverse elements into a community, a psychic and spiritual whole: Thus ritual and spiritual life of peoples focus on changing person from an isolated ... state, which is seen as diseased, one of health, understood as incorporation community. [4] Tribal Understandings of Community and Collaboration Tribal consciousness and social structure differ enormously from that of contemporary western world: Concepts of family, community, gender roles, power, and bonding and belonging distinctly understood a matrix ... [are] very different from current modern America. [5] Kinship ties, which require peacefulness and cooperation people, are important in customary ordering of social interaction. [6] However, among American Indians, Spirit-related persons are perceived as more closely linked than blood-related persons. [7] This deeply affects way that community is understood. particular, the meaning most often given concept [of community] traditional cultures is those who are of a similar clan and Spirit; who are encompassed by a particular Spirit-being. [8] Collaboration and community, then, are inherently spiritual. There is no separation between pedagogical, social, and spiritual such a worldview. Spirits are understood as directing individual action (through dreams, visions, direct encounter, or possession of power objects such as stones, shells, masks, or fetishes). [9] Therefore, marital, family, and clan relationships are based on spiritual connections and spiritual guidance rather than purely civil, sexual, or genealogical concerns, making them more fluid than non-Indian social systems. Women and men didn't necessarily spend a great deal of time living together. Traditionally, family-band-clan groups worked together practical matters of mundane survival, such as construct living arrangements; produce or procure food, weapons, clothing, and living space; maintain political function; to perform social and ceremonial rituals; and to undertake massive tasks such as hunts, harvests, or wars. …" @default.
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• W329672138 date "2003-09-22" @default.
• W329672138 modified "2023-09-27" @default.
• W329672138 title "Teaching Mindfully: A Spirituality of Collaboration" @default.
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