Research of Mongolion folk-religion has been the subject of special attention in recent years. Editions and translations of extant texts have appeared, providing detailed descriptions of the rituals. This book examines a very special ritual of folk-religion, the ceremony of calling back the soul of the dead. Among the Mongols it was commonly believed that illness and death were caused by the absence of the soul, so a special ritual was required to call back the wandering soul. The research for this volume has been based on texts preserved in the Institute of Oriental Studies of the Russian Academy of Sciences in St. Petersburg. A background is given by observations of researchers who have visited the relevant areas and personal communications of Mongols. These rituals are still living and carried out by Mongolians and their neighbouring peoples. The very old ceremony, must have belonged to an early layer of folk-religion. It has now become a ritual of the Lamaist church. Influence of Tibetan Buddhism is found. A special chapter is devoted to evil spirits. The volume is richly illustrated.

Black Elk was one of the greatest religious thinkers produced by native North America, and the Sun Dance the central religious ritual of his Lakota tradition. Beginning with a review of the recent critical work on Black Elk by Paul B. Steinmetz, Julian Rice and Michael K. Steltenkamp, Holler reconstructs the history and development of the Lakota Sun Dance, essential background for understanding Black Elk's thought. His analysis is a comprehsnive study of the dance, which was banned by the government in 1883. Holler shows how Black Elk adapted the dance to the conditions and circumstances of reservation life, reinterpreting it in terms commensurate with Christianity. His firsthand account of the dance associated with Frank Fools Crow at Three Mile Camp near Kyle, South Dakota, shows how the contemporary Sun Dance reflects Black Elk's vision. Holler's book offers a philosophical engagement with native North American religion, carried out in close dialogue with anthropology. Readers who were captivated by John G. Neihardt's gripping portrait of Black Elk in ""Black Elk Speaks"" may be surprised to learn that he was a vital and creative leader until his death in 1950, not the broken, despairing old man made famous by Neihardt. Holler establishes that Black Elk was both a sincere traditionalist and a sincere Christian, seeing the two religious traditions as expressions of the sacred. Students of religion should be stimulated by Holler's interpretation of Black Elk as a creative thinker, rather than a passive informant on his people's past. Those interested in Native Americans, especially the Lakota, should appreciate his authoritative reconstruction of the Sun Dance, which proposes new understandings of this central Lakota religious ritual. The book also includes a glossary of terms.

Discover the secrets of animal totems and their sacred, transformative powers.

Among traditional Native Americans and other tribal peoples, totems are the enduring animal symbols that allow these peoples to explore the mysteries of life and the spirit world. from the graceful Antelope to the aggressive Cougarto the wise and peaceful Turtle, each animal embodies certain strengths and attributes that the spiritual seeker can embrace and follow on the path of self -exploration. Now, Totems offers each of us the tools we need to tap into thepower of sacred animal totems by finding our own personal symbol and experiencing its energy firsthand.

Drawing upon his long association with native teachers, as well as guidance from his own spirit helper, author Brad Steiger has created a fascinating, informative, and thorough guide to this ancient Spiritual practice. Filled with the wisdom of many different tribes and cultures, Totems provides exercises and techniques for:

While much theological thinking assumes a normative male perspective, this study demonstrates how our ideas of religious beliefs and practices change in the light of gender awareness. Exploring the philosophy and practices of the Orisha traditions (principally the Afro-Cuban religious complex known as Santeria) as they have developed in the Americas, Clark suggests that, unlike many mainstream religions, these traditions exist within a female-normative system in which all practitioners are expected to take up female gender roles. Examining the practices of divination, initiation, possession trance, sacrifice, and witchcraft in successive chapters, Clark explores the ways in which Santeria beliefs and practices deviate from the historical assumptions about and the conceptual implications of these basic concepts. After tracing the standard definition of each term and describing its place within the worldview of Santeria, Clark teases out its gender implications to argue for the female-normative nature of the religion. By arguing that gender is a fluid concept within Santeria, Clark suggests that the qualities of being female form the ideal of Santeria religious practice for both men and women. In addition, she asserts that the Ifa cult organized around the male-only priesthood of the babalawo is an independent tradition that has been incompletely assimilated into the larger Santeria complex. Based on field research done in several Santeria communities, Clark's study provides a detailed overview of the Santeria and Yoruba traditional beliefs and practices. By clarifying a wide range of feminist- and gender-related themes in Cuban Santeria, she challenges the traditional gendering of thereligion and provides an account that will be of significant interest to students of Caribbean studies and African religions, as well as to scholars in anthropology, sociology, and gender studies.