Native American Spiritualism

Native American Spiritualism By definition, Spiritualism can be defined as a belief in the possibility of a way of communication between human beings and the spirits of the living dead and the mechanisms through which this is achieved in practice.Advertising We will write a custom essay sample on Native American Spiritualism specifically for you for only $16.05 $11/page Learn More In its doctrine, Spiritualism argues that all that is within the universe can not only exhibit the material characteristics but also exhibit other properties far much beyond the natural human understanding, otherwise known as metaphysics. As such, it is the exact opposite of Materialism, which explains the occurrence, and properties of matter as found in the theories of physical sciences. In addition, it can be thought of as a belief that what exists is either a spirit or soul. An important distinguishing feature of spiritualism as a kind of religion is that here the spirits of the living dead can be communica ted to and a medium exists that can convey to the living the information concerning life after death. Various spiritualists have different belief but there exists beliefs that are common to all. They all believe in the existence of God and that the soul continues to exist in the world of the living dead, that every one will carry his own cross and that even after death the soul can change. Having come out of Christian religion and being a religion kind of, Spiritualism has some relationships with those other religions namely Christianity, Islam, Hinduism, Spiritism, and other indigenous religions but receive strong opposition from religions like Judaism. Both Christians and spiritualists believe in the existence of God, death of Jesus Christ on the cross as well as conducting church services on Sundays. However, spiritualists believe that the death of Jesus on the cross was not to save humankind as per the Christians and that every soul shall be individually responsible for the deed s or sins committed. They also believe that even after death one can still change and that there is no particular hell or heaven but a series of such depending on the performance of the individuals. Both Islam and Spiritualism share the concept of spirits existing between man and God. Hindus, who believe that if one dies before the right time then the spirit hangs around in form of a ghost until the right time of his death after which he is reincarnated, share the same concept of existence of soul after death. However, Judaism differs with the spiritualists and argues that God forbids any form of worship connected to the spirits and that such people shall be permanently cut off from His people.Advertising Looking for essay on religion theology? Let's see if we can help you! Get your first paper with 15% OFF Learn More In the native America, there exists various religious cultures among them Christianity, and Islam, alongside many others. One important and in teresting effect off having a wide diversity in religious culture in the Native America is the impact of such beliefs and culture on the way people relate with one another. The coming of the European missionaries into America back to the 16th century and the sticking of the Native Americans to their traditions blended to give rise to other religions that are partly traditional and partly Christian. Native American attached a lot of value to their tradition and culture more so in an attempt resist the oppression of Europeans who conquered their land. There was also the desire to have one common Indian religion. (Neuser 23) In fact, the whole concept of religion changed meaning to Native Americans and to them it simply denoted Christianity. Therefore, the love for this Indian religion led to emergence of spiritualist religion. One of these people who are closely attached to this religion is an Indian known as Don Juan Matus who had various teaching on the understanding of mankind and the universe in general. His teachings have since been written by different authors some of whom had personal interviews with him. Juan was mystical and always had strong belief in signs coming to him from an unnatural source. Specifically, Juan believed that the universe consists of two worlds namely: tonal: the world of material and the first in hierarchy and naugal, the non-material world (Antonov 5). He said that communication in the world of materials was through the senses of our physical body, which he referred to as first-attention. However, to be able to sense anything in the second world one is required to develop a second-attention, which he termed as clairvoyance. There was also the third-attention through which one would communicate to God and his signs. Before and during the times of Don Juan, the concept God was taken to be a universal Eagle that was the sole controller of the universe. The Eagle fed on the souls of human beings leaving the body and that was the caus e of death.Advertising We will write a custom essay sample on Native American Spiritualism specifically for you for only $16.05 $11/page Learn More Besides, it would allow the soul of one to move on to the next stage if the person had gained the required power during their lifetime. This belief was frightening and Juan had to come out strongly to oppose it. He argued that approaching God only required one to manifest love, just as the teachings of most other religions. Spiritualism was also characterized by other beliefs like those that were referred to as The Sacred Tree. This Sacred Tree had a lot of symbolic meaning and thus had a variety of functions. This holy place was believed to be the dwelling place of the Supreme Being. According to Bopp, the Sacred Tree was a symbol that had a great importance to the traditionalists as it represented life, cycle of time, the earth, and the universe (20). In the ordinary context, the shade of a tree can provide pr otection from strong heat or rainfall. Similarly, the Sacred Tree is believed to be a source of protection. The Sacred Tree connotes a place where people come together for certain purposes; it can also be thought of as a â€Å"womb that gives birth to our values and potentiality as human beings† (Bopp 22). Besides, the fruits of the sacred Tree can be view in the perspective of the food needed for human growth; that is it represents the â€Å"nurturing that human beings receive in interacting with other human, physical, and spiritual environment† (Bopp 22). Finally, the leaves of the Sacred Tree are a representation of man; ordinarily, the leaves fall off a tree to the ground to form manure, which later helps other trees to come up, a phenomenon that depicts people who pass the teaching to the generation that will succeed them. The need to explain the origin of mankind, the concept God and Life after death that led to the emergence of such beliefs and doctrines as seen in Spiritualism is still a point of concern to many philosophers and other scholars to date and will continue giving birth to more religions Antonov, Vladimir. Native American Spirituality: Path of Heart (Don Juan Matus, Eagle and Others). Ontario: CreateSpace. 2008. Bopp, Judie. The Sacred Tree. WI: Lotus Press. 1984.Advertising Looking for essay on religion theology? Let's see if we can help you! Get your first paper with 15% OFF Learn More Neuser, Jacob. World Religions in America: An Introduction. Fourth Edition. Westminister: John Knox Press. 2009.

Battle of Cryslers Farm in the War of 1812

Battle of Crysler's Farm in the War of 1812 Â  The Battle of Cryslers Farm was fought November 11, 1813, during the War of 1812 (1812-1815) and saw an American campaign along the St. Lawrence River halted. In 1813, Secretary of War John Armstrong directed American forces to begin a two-pronged advance against Montreal. While one thrust was to advance down the St. Lawrence from Lake Ontario, the other was to move north from Lake Champlain. Commanding the western attack was Major General James Wilkinson. Known as a scoundrel before the war, he had served as an agent of the Spanish government as well as was involved in the conspiracy that saw former Vice President Aaron Burr charged with treason. Preparations As a result of Wilkinsons reputation, the commander on Lake Champlain, Major General Wade Hampton, refused to take orders from him. This led to Armstrong constructing an unwieldy command structure that would see all orders for coordinating the two forces pass through the War Department. Though he possessed around 8,000 men at Sackets Harbor, NY, Wilkinsons force was poorly trained and ill-supplied. Additionally, it lacked experienced officers and was suffering from an outbreak of disease. To the east, Hamptons command consisted of around 4,000 men. Together, the combined force was twice the size of the mobile forces available to the British in Montreal. American Plans Early planning for the campaign called for Wilkinson to capture the key British naval base at Kingston prior to moving on Montreal. Though this would have deprived Commodore Sir Jame Yeos squadron of its primary base, the senior American naval commander on Lake Ontario, Commodore Isaac Chauncey, did not wish to risk his ships in an attack on the town. As a result, Wilkinson intended to make a feint toward Kingston before slipping down the St. Lawrence. Delayed in departing Sackets Harbor due to bad weather, the army final moved out on October 17 using around 300 small craft and bateaux. the American army entered the St. Lawrence on November 1 and reached French Creek three days later. British Response It was at French Creek that the first shots of the campaign were fired when brigs and gunboats led by Commander William Mulcaster attacked the American anchorage before being driven off by artillery fire. Returning to Kingston, Mulcaster informed Major General Francis de Rottenburg of the American advance. Though focused on defending Kingston, Rottenburg dispatched Lieutenant Colonel Joseph Morrison with a Corps of Observation to harry the American rear. Initially consisting of 650 men drawn from the 49th and 89th Regiments, Morrison increased his strength to around 900 by absorbing local garrisons as he advanced. His corps was supported on the river by two schooners and seven gunboats. A Change of Plans On November 6, Wilkinson learned that Hampton had been beaten at Chateauguay on October 26. Though the Americans successfully bypassed a British fort at Prescott the following night, Wilkinson was unsure of how to proceed after receiving the news regarding Hamptons defeat. On November 9, he convened a council of war and met with his officers. The result was an agreement to continue on with the campaign and Brigadier General Jacob Brown was sent ahead with an advance force. Before the main body of the army embarked, Wilkinson was informed that a British force was in pursuit. Halting, he prepared to deal with Morrisons approaching force and established his headquarters at Cooks Tavern on November 10. Pressing hard, Morrisons troops spent that night encamped near Cryslers Farm approximately two miles from the American position. Armies Commanders Americans Major General James WilkinsonBrigadier General John Parker Boyd8,000 men British Lieutenant Colonel James MorrisonCommander William Mulcasterapprox. 900 men Dispositions On the morning of November 11, a series of confused reports led each side to believe that the other was preparing to attack. At Cryslers Farm, Morrison formed the 89th and 49th Regiments in a line with detachments under Lieutenant Colonel Thomas Pearson and Captain G.W. Barnes in advance and to the right. These occupied buildings near the river and gully extending north from the shore. A skirmish line of Canadian Voltigeurs and Native American allies occupied a ravine in advance of Pearson as well as a large wood to the north of the British position. Around 10:30 AM, Wilkinson received a report from Brown stating that he had defeated a militia force at Hooples Creek the previous evening and the line of advance was open. As the American boats would shortly need to run Long Sault Rapids, Wilkinson decided to clear his rear before moving forward. Fighting an illness, Wilkinson was not in a condition to lead the attack and his second-in-command, Major General Morgan Lewis, was unavailable. As a result, command of the assault fell to Brigadier General John Parker Boyd. For the assault, he had the brigades of Brigadier Generals Leonard Covington and Robert Swartwout. The Americans Turned Back Forming for battle, Boyd placed Covingtons regiments on the left extending north from the river, while Swartwouts brigade was on the right extending north into the woods. Advancing that afternoon, Colonel Eleazer W. Ripleys 21st US Infantry from Swartwouts brigade drove back the British skirmishers. On the left, Covingtons brigade struggled to deploy due to a ravine on their front. Finally attacking across the field, Covingtons men came under heavy fire from the Pearsons troops. In the course of the fighting, Covington was mortally wounded as was his second-in-command. This led to a breakdown in organization on this part of the field. To the north, Boyd attempted to push troops across the field and around the British left. These efforts failed as they were met by heavy fire from the 49th and 89th. All across the field, the American attack lost momentum and Boyds men began falling back. Having struggled to bring up his artillery, it was not in place until his infantry was retreating. Opening fire, they inflicted losses on the enemy. Seeking to drive off the Americans and capture the guns, Morrisons men began a counterattack across the field. As the 49th neared the American artillery, the 2nd US Dragoons, led by Colonel John Walbach, arrived and in a series of charges bought sufficient time for all but one of Boyds guns to be withdrawn. Aftermath A stunning victory for a much smaller British force, Cryslers Farm saw Morrisons command inflict losses of 102 killed, 237 wounded, and 120 captured on the Americans. His force lost 31 killed, 148 wounded, 13 missing. Though disheartened by the defeat, Wilkinson pressed on and moved through the Long Sault rapids. On November 12, Wilkinson united with Browns advance detachment and a short time later received Colonel Henry Atkinson from Hamptons staff. Atkinson brought word that his superior had retired to Plattsburgh, NY, citing a lack of supplies, rather than move west around Chateauguay and to join Wilkinsons army on the river as originally ordered. Again meeting with his officers, Wilkinson decided to end the campaign and the army went into winter quarters at French Mills, NY. Following a defeat at Lacolle Mills in March 1814, Wilkinson was removed from command by Armstrong.