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Mississippiese klipbeelde
Die Mississippiese klipbeelde Dit is artefakte van gepoleerde klip in die vorm van menslike beeldjies gemaak deur lede van die Mississippiese kultuur (800 tot 1600 nC) en gevind in argeologiese terreine in die Amerikaanse Midde -Weste en Suidoos. [1] Daar bestaan twee verskillende style; die eerste is 'n styl van gekerfde vuursteenklei wat oor 'n wye geografiese gebied voorkom, maar vermoedelik afkomstig is van die Amerikaanse bodem en vervaardig op die Cahokia -webwerf, spesifiek die tweede is 'n verskeidenheid gekerfde en gepoleerde klip wat plaaslik beskikbaar is kom hoofsaaklik voor in die Tennessee-Cumberland-streek en Noord-Georgië (hoewel daar in ander streke alleenlik uitsonderings van hierdie styl is). Vroeë Europese ontdekkingsreisigers het gerapporteer dat hulle klip- en houtbeelde in inheemse tempels gesien het, maar die eerste gedokumenteerde moderne ontdekking is in 1790 in Kentucky gemaak en as 'n geskenk aan Thomas Jefferson gegee. [1]
'N Appèl na die hemelvlag
Gedurende die vroeë dae van die Oorlog vir Onafhanklikheid - terwyl die geweerrook steeds die velde by Lexington en Concord bedek het en die kanonne nog steeds weerklink het op Bunker Hill - het Amerika te staan gekom vir ontelbare probleme en 'n magdom moeilike besluite. Dit is nie verbasend dat die keuse van 'n nasionale vlag baie maande lank onbeantwoord gebly het weens dringender kwessies, soos die reël van 'n verdediging en die vorming van die regering.
Die weermag het egter steeds 'n vlag nodig gehad om die nuut gesmee Amerikaanse magte te onderskei van die van die aankomende Britte. Verskeie tydelike vlae is vinnig ingespan om aan die behoefte te voldoen. Een van die bekendste en wydverspreide standaarde wat op land- en see -vlae opgehaal is, was die "Pinetree -vlag," of soms genoem "'N beroep op die hemel" vlag.
Soos die naam aandui, word hierdie vlag gekenmerk deur 'n boom (meestal beskou as 'n denne of 'n sipres) en die leuse: "'N beroep op die hemel." Gewoonlik word dit op 'n wit veld vertoon, en word dit dikwels deur troepe gebruik, veral in New England, aangesien die vryheidsboom 'n prominente noordelike simbool vir die onafhanklikheidsbeweging was. [I]
Trouens, voor die onafhanklikheidsverklaring, maar na die opening van vyandelikhede, was die Pinetree -vlag een van die gewildste vlae vir Amerikaanse troepe. Inderdaad, "Daar is in die geskiedenis van daardie dae baie gevalle van die gebruik van die denneboomvlag tussen Oktober 1775 en Julie 1776 aangeteken."[ii]
Sommige van Amerika se vroegste gevegte en oorwinnings is onder 'n vaandel uitgevoer "'N beroep op die hemel." Sommige historici dokumenteer dat die troepe van generaal Israel Putnam by Bunker Hill 'n vlag met die leuse daarop gebruik het, en tydens die Slag van Boston het die drywende batterye (drywende bote gewapen met artillerie) met trots die beroemde wit Pinetree -vlag gevlieg. [Iii] In Januarie van 1776, gooi kommodoor Samuel Tucker die vlag terwyl hy 'n Britse troepetransport suksesvol vang wat die beleërde Britse magte in Boston probeer verlig. [Iv]
Die Pinetree -vlag is gedurende hierdie tydperk van die oorlog algemeen deur die koloniale vloot gebruik. Toe George Washington in 1775 die eerste militêre skepe wat amptelik goedgekeur is, vir Amerika in gebruik neem, skryf kolonel Joseph Reed die kapteins en vra hulle:
Maak asseblief 'n spesifieke kleur vir 'n vlag vas, en 'n sein waarmee ons vaartuie mekaar kan ken. Wat dink jy van 'n vlag met 'n wit grond, 'n boom in die middel, die leuse 'Appeal to Heaven'? Dit is die vlag van ons drywende batterye. [V]
In die daaropvolgende maande het die nuus selfs na Engeland versprei dat die Amerikaners hierdie vlag op hul vlootvaartuie gebruik. 'N Verslag van 'n gevange skip het onthul dat, “Die vlag geneem van 'n provinsiale [Amerikaans] privateer is nou gedeponeer in die admiraliteit, die veld is 'n wit bunting, met 'n verspreide groen boom die leuse 'Appeal to Heaven.'[vi]
Namate die skermutselings in die oorlog tussen die koloniste en Engeland ontvou het, het die Pinetree -vlag met sy gebed tot God sinoniem geword met die Amerikaanse stryd om vryheid. 'N Vroeë kaart van Boston weerspieël dit deur 'n sybeeld van 'n Britse rooi jas te wys wat probeer om hierdie vlag uit die hande van 'n kolonis te ruk (sien beeld regs). [Vii] Die belangrikste leuse, "'N beroep op die hemel," het ander soortgelyke vlae geïnspireer met leuse soos "'N beroep op God," wat ook gereeld op vroeë Amerikaanse vlae verskyn het.
Vir baie moderne Amerikaners kan dit verbasend wees om te verneem dat een van die eerste nasionale leuse en vlae dit was '' N beroep op die hemel. ' Waar het hierdie frase sy oorsprong, en waarom het die Amerikaners hulle daarmee geïdentifiseer?
Om die betekenis agter die Pinetree -vlag te verstaan, moet ons terugkeer na die invloedryke van John Locke Tweede verhandeling van die regering (1690). In hierdie boek verduidelik die beroemde filosoof dat wanneer 'n regering so onderdrukkend en tirannies word dat daar nie meer 'n regsmiddel vir die burgers bestaan nie, hulle 'n beroep op die hemel kan doen en dan deur 'n revolusie die tiranniese regering kan weerstaan. Locke wend hom tot die Bybel om sy argument te verduidelik:
Om hierdie oorlogstoestand te vermy (waarin daar geen beroep is op die hemel nie, en waarin die minste verskil kan eindig, waar daar geen gesag is om tussen die kandidate te besluit nie), is 'n groot rede waarom mans hulself in die samelewing begewe en ophou [verlaat] die toestand van die natuur, want waar daar 'n gesag is - 'n mag op aarde - waarvandaan verligting verkry kan word, word die voortbestaan van die toestand van die oorlog uitgesluit en word die kontroversie deur die mag beslis. As daar so 'n hof was - 'n hoër jurisdiksie op aarde - om die reg tussen Jefta en die Ammoniete te bepaal, was hulle nooit in 'n oorlogstoestand nie, maar ons sien dat hy gedwing is om 'n beroep op die hemel te doen. Die Here die Regter (sê hy) Hy oordeel vandag tussen die kinders van Israel en die kinders van Ammon, Regter. XI. 27. [viii]
Locke bevestig dat wanneer samelewings gevorm word en stelsels en bemiddelingsmetodes ingestel kan word, gewapende konflik 'n laaste uitweg is. As daar nie meer 'n hoër aardse gesag bestaan waarop twee strydende partye (soos soewereine nasies) 'n beroep kan doen nie, is die enigste opsie wat oorbly om oorlog te verklaar met inagneming van sekere regte. Dit is wat Locke 'n beroep op die hemel noem, want net soos in die geval van Jefta en die Ammoniete, is dit God in die hemel wat uiteindelik besluit wie die oorwinnaars sal wees.
Locke verduidelik verder dat die mense van 'n land 'Het geen appèl op aarde nie, dan het hulle die vryheid om 'n beroep op die hemel te doen wanneer hulle die oorsaak van voldoende tyd oordeel [belangrikheid].”[ix] Locke waarsku egter dat 'n beroep op die hemel deur openlike oorlog vooraf ernstig en somber moet oorweeg word, aangesien God volkome regverdig is en diegene wat in 'n onregverdige saak wapen, straf. Die Engelse staatsman skryf dat:
hy wat 'n beroep op die hemel het, moet seker wees dat hy regs aan sy kant het, en die reg daarop is die moeite en die koste van die appèl werd, aangesien hy sal antwoord by 'n hof wat nie [God se troon] mislei kan word nie en sekerlik sal terugbetaal aan elkeen volgens die onheil wat hy vir sy mede -onderdane geskep het, dit wil sê, 'n deel van die mensdom. [x]
Die feit dat Locke breedvoerig skryf oor die reg op 'n regverdige revolusie as 'n beroep op die hemel, word baie belangrik vir die Amerikaanse koloniste namate Engeland hul regte begin ontneem. Die invloed van hom Tweede verhandeling van die regering (wat sy verduideliking bevat van 'n beroep op die hemel) oor vroeë Amerika is goed gedokumenteer. Gedurende die 1760's en 1770's het die Founding Fathers Locke meer as enige ander politieke skrywer aangehaal, wat 'n totaal van 11% en 7% van die totale aanhalings gedurende die formatiewe dekades bedra het. [Xi] Inderdaad ondertekenaar van die Onafhanklikheidsverklaring Richard Henry Lee het eenkeer gesê dat die verklaring grootliks was"Gekopieer uit Locke se verhandeling oor die regering."[xii]
Toe die tyd aangebreek het om te skei van Groot -Brittanje en die regime van koning George III, het die leiers en burgers van Amerika dus goed begryp wat hulle moes doen. Deur oorlog te voer met hul moederland, wat destyds een van die toonaangewende wêreldmagte was, het die koloniste besef dat hulle slegs deur 'n beroep op die hemel kon slaag.
Patrick Henry sluit byvoorbeeld sy berugte af "Gee my die vryheid" toespraak deur te verklaar dat:
As ons vry wil wees - as ons die onskatbare voorregte waarvoor ons al so lank stry, wil behou, as ons nie die edele stryd waarin ons so lank gewikkel is, en wat ons ons belowe het, basies wil laat vaar nie om nooit op te gee nie - ons moet veg! - Ek herhaal dit, meneer, ons moet veg !! 'N beroep op die wapen en die God van die leërskare is alles wat ons oor het! [Xiii]
Verder het Jonathan Trumbull, wat as goewerneur van Connecticut die enigste koninklike goewerneur was wat sy posisie na die verklaring behou het, verduidelik dat die rewolusie eers begin het nadat herhaalde versoeke aan die koning en die parlement weerlê en geïgnoreer is. Trumbull het skriftelik aan 'n buitelandse leier verduidelik dat:
Op die 19de dag van April 1775 is die bloedtoneel deur die Britse troepe geopen deur die onuitgelokte slag van die Provinsiale troepe in Lexington en Concord. Die aangrensende kolonies het hul eie verdediging aangeneem en die kongres het weer vergader, weer 'n versoekskrif aan die troon [die Engelse koning] gedoen vir vrede en skikking en weer is hul versoeke minagtend verontagsaam. Toe elke blik van hoop nie net op geregtigheid nie, maar ook op veiligheid misluk, was ons deur die laaste noodsaaklikheid verplig om 'n beroep op die hemel te doen en die verdediging van ons vryhede en voorregte te berus op die guns en beskerming van Goddelike Voorsienigheid en die weerstand wat ons kon bied deur teenkanting van krag tot geweld. [xiv]
John Locke se verduideliking van die reg op 'n regverdige rewolusie het die Amerikaanse politieke diskoers deurdring en die rigting beïnvloed wat die jong land ingeslaan het toe hulle uiteindelik tot die hemel moes beroep om hul onvervreembare regte terug te eis. Die kerklike kansels donder ook met verdere Bybelse eksegese oor die belangrikheid van 'n beroep op God vir 'n uiteindelike regstelling van griewe, en predikante het dekades lank daarna geleer oor die onderwerp. Byvoorbeeld, 'n preek uit 1808 verduidelik:
Oorlog is 'n genoem 'n beroep op die hemel doen. En as ons, met volle vertroue, die beroep kan doen, soos David, en om voorspoed te vra volgens ons geregtigheid en die reinheid van ons hande, watter krag en animasie gee dit ons tog! Toe die roemryke Washington, in 'n vroeë stadium van ons revolusionêre wedstryd, die saak op 'n plegtige manier gepleeg het. 'Mag die God wat u aanroep, oordeel tussen ons en u', hoe ons harte gloei dat ons so 'n rede het om ons te pleeg! [Xv]
Toe die vroeë militante en vlootbeamptes dus die Pinetree -vlag met sy leuse versier het '' N beroep op die hemel ' dit was nie 'n toevallige daad met min betekenis of betekenis nie. In plaas daarvan het hulle probeer om die stryd aan te gaan met die erkenning van God se Voorsienigheid en hul vertroue op die Koning van die Konings om die onreg wat hulle gely het, reg te stel. Die Pinetree -vlag verteenwoordig 'n belangrike deel van die geskiedenis van Amerika en 'n belangrike stap op die pad na die bereiking van 'n nasionale vlag tydens die vroeë dae van die Vryheidsoorlog.
Verder was die Pinetree -vlag nog lank nie die enigste nasionale simbool wat Amerika se vertroue in die beskerming en voorsienigheid van God erken nie. Gedurende die onafhanklikheidsoorlog het ander leuse en saamtrekgeroepe soortgelyke gevoelens ingesluit. Byvoorbeeld, die vlag op die foto aan die regterkant bevat die frase "Weerstand teen tiranne is gehoorsaamheid aan God," wat afkomstig is van 'n vroeëre preek uit 1750 deur die invloedryke eerwaarde Jonathan Mayhew. [xvi] In 1776 het Benjamin Franklin selfs voorgestel dat hierdie frase deel uitmaak van die groot seël van die land. [xvii] Die Amerikaners se denke en filosofie was so gegrond op 'n Bybelse perspektief dat selfs 'n Britse parlementêre verslag in 1774 erken dat, 'As u 'n Amerikaner vra:' Wie is sy meester? 'Hy sal vir u sê dat hy nie een het nie - en ook geen goewerneur behalwe Jesus Christus nie. [xviii]
Hierdie God-gesentreerde fokus het gedurende ons geskiedenis na die Revolusionêre Oorlog voortgeduur. In die oorlog van 1812 teen Brittanje, tydens die verdediging van Fort McHenry, het Francis Scott Key byvoorbeeld geskryf wat ons volkslied sou word, en hierdie perspektief omvat deur te skryf:
Seën met oorwinning en vrede mag die hewige land wat gered word
Prys die krag wat ons 'n nasie gemaak en bewaar het!
Dan moet ons oorwin, as ons saak regverdig is,
En dit is ons leuse: "In God is ons vertroue." [Xix]
In die burgeroorlog het Union Forces hierdie lied gesing toe hulle in die geveg marsjeer. Trouens, Abraham Lincoln is geïnspireer om te stel “In God vertrou ons” op muntstukke, wat een van sy laaste amptelike dade was voor sy ontydige dood. [xx] En na die Tweede Wêreldoorlog het president Eisenhower die kongres gelei “Op God vertrou ons” die amptelike National Motto, [xxi] voeg ook by "Onder God" aan die pand in 1954. [xxii]
Deur die eeue heen erken Amerika voortdurend en herhaaldelik die noodsaaklikheid om na God te kyk en 'n beroep op die hemel te doen. Dit was beslis duidelik in die vroegste dae van die Onafhanklikheidsoorlog met die Pinetree -vlag en sy kragtige opskrif: "'N beroep op die hemel."
[i] "Vlag, die," Cyclopaedia of Political Science, Political Economy, and of the Political History of the United States, red. John Lalor (Chicago: Melbert B. Cary & amp Company, 1883), 2.232, hier.
[ii] Verslag van die verrigtinge van die Society of the Army of the Tennessee tydens die dertigste vergadering, gehou in Toledo, Ohio, 26-17 Oktober 1898 (Cincinnati: F. W. Freeman, 1899), 80, hier.
[iii] Schuyler Hamilton, Ons nasionale vlag Die sterre en strepe sy geskiedenis in 'n eeu (New York: George R. Lockwood, 1877), 16-17, hier
[iv] Verslag van die verrigtinge van die Society of the Army of the Tennessee tydens die dertigste vergadering, gehou in Toledo, Ohio, 26-17 Oktober 1898 (Cincinnati: F. W. Freeman, 1899), 80, hier.
[v] Richard Frothingham, Geskiedenis van die beleg van Boston en die gevegte van Lexington, Concord en Buner Hill (Boston: Charles C. Little en James Brown, 1849), 261, hier.
[vi] Richard Frothingham, Geskiedenis van die beleg van Boston en die gevegte van Lexington, Concord en Buner Hill (Boston: Charles C. Little en James Brown, 1849), 262, hier.
[vii] Richard Frothingham, Geskiedenis van die beleg van Boston en die gevegte van Lexington, Concord en Buner Hill (Boston: Charles C. Little en James Brown, 1849), 262, hier.
[viii] John Locke, Twee regeringsverhandelinge (Londen: A. Millar, et al., 1794), 211, hier.
[ix] John Locke, Twee regeringsverhandelinge (Londen: A. Millar, et al., 1794), 346-347, hier
[x] John Locke, Twee regeringsverhandelinge (Londen: A. Millar, et al., 1794), 354-355, hier.
[xi] Donald Lutz, Die oorsprong van die Amerikaanse konstitusionalisme (Baton Rouge: Louisiana State University, 1988), 143.
[xii] Thomas Jefferson, Die geskrifte van Thomas Jefferson, Andrew A. Lipscomb, redakteur (Washington, DC: The Thomas Jefferson Memorial Association, 1904), Vol. XV, bl. 462, aan James Madison op 30 Augustus 1823.
[xiii] William Wirt, Die lewe van Patrick Henry (New York: McElrath & Bangs, 1831), 140, hier
[xiv] Jonathan Trumbull aangehaal in James Longacre, Die National Portrait Gallery of Distinguished Americans (Philadelphia: James B. Longacre, 1839), 4.5, hier.
[xv] Die vraag oor oorlog met Groot -Brittanje, ondersoek na morele en Christelike beginsels (Boston: Snelling en Simons, 1808), 13, hier.
[xvi] Jonathan Mayhew, 'N Toespraak oor onbeperkte voorlegging en nie-weerstand teen die hoër magte (Boston: D. Fowle, 1750) [Evans # 6549] sien ook, John Adams, Briewe van John Adams, gerig aan sy vrou, red. Charles Francis Adams (Boston: Charles C. Little en James Brown, 1841), 1: 152, aan Abigail Adams op 14 Augustus 1776.
[xvii] "Benjamin Franklin's Great Seal Design," Die Groot Seël (verkrygbaar op 2 September 2020), hier.
[xviii] Hiskia Niles, Beginsels en handelinge van die rewolusie in Amerika (Baltimore: William Ogden Niles, 1822), 198.
[xix] Francis Scott Key, "Die verdediging van Fort M'Henry," Die Analectic Magazine (Philadelphia: Moses Thomas, 1814) 4.433-444.
[xx] B. F. Morris, Gedenkrekord van die nasie se huldeblyk aan Abraham Lincoln (Washington, DC: W. H. & amp; Morrison, 1866), 216, hier.
[xxi] D. Jason Berggan, "In God We Trust," Die eerste wysigingsensiklopedie (2017), hier.
[xxii] Rachel Siegel, "Die aangrypende preek wat 'onder God' bygevoeg is tot die belofte van trou op Vlagdag," Die Washington Post (14 Junie 2018), hier.
Stigtingbeeld van 'n knielende God - Geskiedenis
Glenna Goodacre, beeldhouer van die Vietnam Women's Memorial, is internasionaal bekend vir haar werk in brons. Sy het talle toekennings en eerbewyse vir haar werk gewen en is een van 'n klein aantal onafhanklike kunstenaars wat haar kunswerk op 'n Amerikaanse munt laat slaan (die goudkleurige Sacagawea-dollar-muntstuk wat in 2000 uitgereik is).
George Dickie, AIA ASLA, die landskapargitek van die Vietnam Women & rsquos Memorial, is 'n professor in argitektuur aan die Penn State University.
Ek Met die ondersoek na die ontwerprekords van die muur, kon 'n gedefinieerde terreingrens van die muur nie gevind word nie. Die mededingingsriglyne het 'n oppervlakte van ongeveer twee hektaar voorgeskryf waarbinne die muur geleë kon wees.
E die vestiging van hierdie gebied was die eerste taak. Verdere ondersoeke ter plaatse het vasgestel dat die ruimte rondom die muur wat gedefinieer kan word as die '#147 genus loci ”' van die muur in werklikheid nader aan ses hektaar groot was. Ses plekke is ondersoek as geskik vir die Vietnam Women ’s Memorial, elk aangrensend tot buite die konteksgebied van die muur. Belangrik by die terreinkeuse was drie bykomende faktore: (1) dat die nuwe gedenkteken op 'n plek geleë sou wees waaruit die muur gesien kon word (2) dat daar maklike toegang tot die nuwe perseel sou wees en (3) dat die plasing hou verband met die ontwerp van die park en vul die oorspronklike ontwerpkonsep van Constitution Gardens aan.
T Die ontwerpkonsep bou voort op die kriteria wat in die terreinkeuse -proses gebruik is, benewens die besef dat die gedenktekens 'n groter aantal besoekers beleef as wat voorheen verwag is.
T die beeldhouwerk deur Glenna Goodacre is die belangrikste krag in die ontwerp van die landskap. Die samestelling van die beeldhouer betrek die kyker in 'n reeks opeenvolgende sienings. Die besoeker word aangetrek deur die komposisie om deur die beeld te beweeg en 'n persoonlike persepsie van die komposisie uit baie verskillende punte te bepaal. Hierdie behoefte om die kyker in 'n kinetiese verhouding met die standbeeld te betrek, het gelei tot die ontwerp van 'n terras wat, hoewel dit funksioneel voldoende is om te kyk, ook ruimte bied vir sitplek.
T Die materiaal wat vir die plaveisel gebruik word, is 'n Carnelaiaanse rooi graniet uit Minnesota. Die terras word genader vanaf die hoofgang wat na die muur lei en die standbeeld van drie vegtende mans. 'N Enkele ingang lei na die beeldhouwerk en gee besoekers 'n uitsig oor die muur as hulle verlaat.
T die reghoekige vorm van die terras en die inspringings vir sitplek en kyk skep 'n kontrapunt vir die beweging van die besoeker en die sirkel bome wat die ruimte in die park vorm. Die bome bied deursigtige mure op die terras en gee skaduwee en troos in die somer. Die gekose bome, Yellowood, het 'n delikate vertakking, die blare is liggroen in die somer en 'n subtiele geel in die herfs. Ander plantmateriaal is Viburnum en Shadblow. Die grondbedekking rondom die terras is 'n immergroen verskeidenheid Cotoncaster.
Waarom swart vroue protesteer teen 'n standbeeld van hierdie beroemde ginekoloog
Die geskiedenis van reproduktiewe gesondheidsorg in die VSA is belas met rassisme, aangesien toegang tot wit vroue vir reproduktiewe gesondheidsorg ten koste van swart en bruin vroue se lewens gekom het. Margaret Sanger, die stigter van Planned Parenthood, was 'n bekende eugenetikus, die vroegste vorme van geboortebeperking is getoets op Puerto Ricaanse vroue, en swart slawe is gereeld deur mediese persone gekoop of gehuur om getoets te word.
Nou doen 'n groep swart vroue 'n beroep op die verwydering van 'n standbeeld in New York wat hierdie donker geskiedenis voorstel.
Die Black Youth Project 100, 'n aktivistegroep wat in 2013 gestig is, het op 19 Augustus 'n protesoptog teen die standbeeld van J. Marion Sims buite die New York Academy of Medicine opgevoer. die rede waarom hulle vra dat die standbeeld verwyder word.
“J. Marion Sims was 'n ginekoloog in die 1800's wat swart vrouenslawe gekoop en as proefkonies gebruik het vir sy ongetoetste chirurgiese eksperimente, 'het hulle geskryf. 'Hy het herhaaldelik 'n genitale operasie aan swart vroue uitgevoer sonder narkose, want volgens hom voel' swart vroue nie pyn nie. '"(Sien die treffende protes en lees die hele berig hieronder.)
Die organiseerder van die protesaksie, Seshat Mack, het aan HuffPost gesê dat sy en mede-BYP 100-lede van mening is dat dit belangrik is om teen die standbeeld in New York te protesteer, veral omdat daar so gereeld na wit oorheersing gekyk word as 'n 'suidelike probleem'.
"Die herdenking van wit oppergesag is 'n Amerikaanse probleem, nie net 'n suidelike nie, en dit is 'n probleem waarmee ons as 'n land moet rekening hou," het Mack gesê.
Sy het ook die belangrike relevansie van die kruising van swart vroue en reproduktiewe geregtigheid bespreek.
"Ons kan nie die feit oor die hoof sien dat die ontdekkings van J. Marion Sims oor slawe van swart vroue gemaak het tot die grondslag van moderne ginekologie nie," het sy aan HuffPost gesê. En tog, soos sy uitwys, ontvang swart vroue steeds swak reproduktiewe en moederlike gesondheidsorg.
'Swart vroue ly steeds erger gesondheidsuitkomste as wit vroue,' het sy gesê. 'In die Verenigde State sterf swart vroue steeds twee tot ses keer meer tydens die bevalling as wit vroue. Die instelling vir reproduktiewe gesondheid was gebaseer op die uitbuiting van swart vroue, maar hierdie instelling bly steeds swart vroue onderdanig. ”
BYP 100 se beroep op die verwydering van die standbeeld kom minder as 'n week nadat stede regoor die land die Konfederale standbeelde verwyder het na die neo-Nazi-optog in Charlottesville, Va. Op 12 Augustus (Meer en meer stede het die poging voortgesit. )
In New York, spesifiek, het burgemeester Bill de Blasio 'n 90-dae-hersiening van alle "haat-simbole" gevra. Melissa Mark-Viverito, voorsitter van die stadsraad, hoop dat Sims se standbeeld by die ontleding ingesluit sal word.
'Dit moet gaan,' het sy aan die New York Times gesê. 'As die paneel sy ontleding doen, dink ek dat hulle tot dieselfde gevolgtrekking sal kom.'
Mack het aan HuffPost gesê dat die verwydering van die standbeeld 'n welkome reaksie op haar betoging sou wees, maar dat die werk nie daar kan stop nie.
'Dit is 'n baie oulike eerste stap,' het sy gesê oor die ontleding van De Blasio. "Maar die volgende stap (en die moeiliker stap) is om te verseker dat die verwydering van hierdie rassistiese, wit supremacistiese standbeelde nie bloot simbolies is nie."
Mack noem herstelwerk en 'n afstoting van 'stelsels wat blanke oppergesag', soos die gevangenis -industriekompleks, as ware vordering in die stryd om rasse -geregtigheid.
"Ons wil beleggings in ons gemeenskappe vir swart mense hê, insluitend robuuste geestesgesondheidsfasiliteite, opvoeding, kindersorg, toeganklike en gesonde kos, [en] behuising."
KLARIFIKASIE: Hierdie stuk is opgedateer om kommentaar van die organiseerder van die protesaksie, Seshat Mack, in te sluit.
Mooseheart Tydlyn
James J. Davis
Binne vyf jaar-teen die einde van 1911-het die organisasie gegroei tot byna 200 000 lede, en Davis, wat nou die titel 'Direkteur-generaal' dra, het aanbeveel dat Moose-leiers begin soek na die regte vaste eiendom om die sg. "Moose Institute." Die besluit is deur die konvensie bekragtig, en sodra dit algemeen bekend geword het, het eiendomsaanbiedinge vinnig uit verskillende dele van die Verenigde State gekom. In Desember 1911 het 'n gesamentlike vergadering van die Moose Supreme Council en nuut aangestelde Trustees van die Moose Institute vir 'n hele week in Desember 1911 vergader in die Willard Hotel in Washington om alle aanbiedinge deeglik te ondersoek.
Soek 'n ligging
Tydens hierdie vergaderings en 'n aantal daaropvolgende vergaderings het die leiers besluit dat die huis en skool iewers naby die sentrum van die Noord -Amerikaanse bevolking geleë moet wees, verkieslik langs spoorvervoer en 'n rivier, met vrugbare grond vir boerdery en binne 'n dag vervoer na en van 'n groot stad. Hierdie toestande het baie moontlike terreine uitgesluit. Uiteindelik het die leiers op 14 Desember 1912 besluit om 'n suiwelbedryf van 750 hektaar bekend as Brookline Farm (naby die westelike oewer van die Foxrivier en twee spoorlyne, 40 myl wes van Chicago) aan te koop, plus aangrensende oppervlakte aan die in die weste en noorde in besit van twee ander gesinne - altesaam 1 023 hektaar. Onderhandelinge met alle partye het in Januarie en Februarie 1913 plaasgevind, met die uiteindelike aankoopkoste van altesaam $ 264 000, en wettige besit geneem op 1 Maart. Op daardie stadium het die plek reeds 'n naam gehad : 'n gesamentlike vergadering van 1 Februarie van die Hoogste Raad en Instituuttrustees het die voorstel van kongreslid John J. Lentz eenparig goedgekeur om die nuwe huis en skool 'Mooseheart' te noem.
Toewyding van Mooseheart
Die toewyding van Mooseheart was op Sondag 27 Julie 1913 - die dag voor die opening van die 25ste Internasionale Konvensie in Cincinnati. Thomas Marshall, destyds pas aangestel as vise -president van die Verenigde State, het eers afgesien van die uitnodiging van die opperhoof, Ralph Donges, om tydens 'n seremonie te praat oor wat hy as 'n 'weeshuis' beskou het. Donges het geantwoord dat "wat ons beplan, glad nie 'n weeshuis sal wees nie. Dit sal 'n huis en skool wees vir die kinders van ons oorlede lede.
Op sy toewydingsdag het Mooseheart 'n groot plaashuis met die naam Aid Hall, 'n paar ander rampokkerige geboue en 'n groot sirkustent wat vir die geleentheid gehuur is, gehuur om die byeenkoms teen die somerson te beskerm. Die belangrikste was dat daar 11 kinders teenwoordig was wat die eerste sou wees wat Mooseheart huis toe noem - die voorhoede vir meer as 11 000 meer wat meer as 90 jaar by die Child City geleef en geleer het.
Vise -president Marshall het in sy opmerkings van 27 Julie gesê: 'Goddank, hier in hierdie Midde -Weste, op hierdie heiligste dag, het die mensdom weer sy reg bewys om die kinders van die Allerhoogste genoem te word, het weer sy hand uitgesteek in liefde en lojaliteit aan die behoeftige broer, en het nie net die reg, maar ook die plig van hierdie groot Orde om te bestaan bekend gemaak nie. ”
Nuwe idees neem vorm aan
In Augustus 1913 verhuis die hoogste sekretaris, Rodney Brandon, van Anderson, IN, waar die hoofkwartier van Moose was, na Mooseheart om as die eerste superintendent van die gemeenskap te dien. Hy het dr. J. A. Rondthaler, 'n presbiteriaanse predikant en voormalige universiteitsprofessor, saamgeneem, wat as dekaan toesig gehou het oor die huislike lewe en skoolopleiding van studente.
Onder Brandon se leiding het die toekomstige ontwerp van Mooseheart begin vorm aanneem. James A. Young, stadsbosbouer vir die nabygeleë Aurora en eienaar van 'n kwekery daar, het deeltyds landskapontwerpdienste bygedra. Dit was Young wat ook basiese planne getrek het vir 'n Mooseheart -straatuitleg, wat hy grofweg in die vorm van 'n gestileerde hart gemaak het.
Konstruksie
Robert Havlik, 'n jong siviele ingenieur uit Detroit, is in November 1913 aangestel om alle konstruksie van strate, nutsdienste en permanente geboue te behartig. Brandon het ook R.R. Luman aangestel, wat as plaasopsigter vir die vorige eienaar van Brookline gedien het. 'N Aurora-dokter is deeltyds aangehou om toesig te hou oor 'n verpleegster op die kampus en om te voorsien in gesondheidsbehoeftes.
Die konstruksietempo was koorsagtig gedurende die eerste tien jaar van Mooseheart, maar veral die eerste vyf jaar. Die huidige Amerikaanse poskantoorgebou (wat toe ook 'n spoorwegstasie en Mooseheart-kantore was) is begin voor die einde van 1913. 'n Volledige water- en rioolstelsel is gedurende die lente en somer van 1914 geïnstalleer, tesame met 'n steenkoolverwarmingsaanleg en stoomlyne. Spoorvragte elmbome is op die woongedeelte van die meestal kaal kampus geplant (baie moes 40 jaar later met ander spesies herplant word, toe die Nederlandse elmsiekte in die hele Midde -Weste toeslaan). 'N Groot slaapsaal vir seuns, Loyalty Hall en meisieslaapkamer, Purity Hall (nou Minnesota Home), is albei in 1914 gebou. Sestien ander geboue - woon- en beroepsstrukture en 'n nuwe skoolgebou - is tussen 1915 en 1918 voltooi. massiewe administrasie/ouditoriumgebou, vernoem na die voormalige president Theodore Roosevelt, is in 1918 voltooi en nadat dit in 1914 begin is.
Vyfde herdenking
Die somer, op die vyfde verjaardag van Mooseheart, het vise -president Marshall teruggekeer om tydens die toewyding van die ouditorium te spreek en vyf jaar tevore onthou: 'Laat ek u vertel dat daar 'n voorbehoud by my was. . . Dank God dit vandag. . . die tydperk van wonderwerke is nie verby nie. Alles waarop ek vyf jaar gelede by daardie interessante geleentheid gehoop, verlang en gebid het, het by Mooseheart gebeur. ”
Die Groot Depressie
Die voortgesette ontwikkeling van Mooseheart het onverpoos voortgegaan gedurende die 1920's, die beroemde Baby Village met vyf strukture en die Campanile, 'n huldeblyk aan James J. Davis, is albei in 1922 voltooi. Nog 15 wonings is voor 1930 gebou.
Die Groot Depressie het die Moose -broederskap se harde lidmaatskap getref in net sewe jaar van 600,000 tot minder as 250,000. Intussen het Mooseheart die verantwoordelikheid gedra vir die grootste bevolking van kinders en tieners wat hy ooit sou gehad het, terwyl hy gedurende die dertigerjare met die 1400 -merk flirt.
Tussen 1933 en die einde van die Tweede Wêreldoorlog was die enigste nuwe Mooseheart -struktuur wat gebou is, die nuwe voetbal- en baanstadion in 1940, 'n geskenk van die Illinois Moose Association. Ingenieur Wayne Wallace van Chicago - 'n lid van die eerste afstudeerklas van Mooseheart in 1919, het die geld daarvoor ingesamel en dit gratis ontwerp.
Einde van die Tweede Wêreldoorlog
Aan die einde van die Tweede Wêreldoorlog het een van Amerika se grootste eerbewyse aan 'n Mooseheart -gegradueerde toegeken: Lt. Edward Silk van die Amerikaanse weermag, van die Mooseheart -klas van 1935, is in Oktober 1945 met die Congressional Medal of Honor van president Harry Truman oorhandig vir dapperheid en sluw om die oorgawe van 'n dosyn vyandige soldate in Frankryk die jaar tevore te dwing.
Met die einde van die oorlog het lang uitgestelde opknapping en konstruksie by Mooseheart gekom, beklemtoon deur die manjifieke huis van God, wat in 1948-50 gebou is na 'n geldinsamelingsaksie wat meer as 30 jaar tevore begin het. Die gebou van die Malcolm R. Giles -skool, wat nou elementêr deur middel van hoërskoolleerlinge in twee afsonderlike vleuels huisves, is in 1954 toegewy en in 1963 en 1965 bygevoeg. Pennsylvania Home, ontwerp om te lyk soos Philadelphia's Independence Hall, is in 1958 opgedra. By Mooseheart's 50th anniversary celebration in 1963, the cavernous new Mooseheart Fieldhouse, attached to Illinois Memorial Stadium, was opened.
Updated Admission Policy
Up through the early 1960s, the original admission policy to Mooseheart remained largely unchanged, permitting only children of male Moose members who had died. As society changed swiftly throughout the 1960s, ’70s and ’80s, Mooseheart adjusted in response, steadily accepting more and more children whose families were in disarray due to divorce, substance abuse, severe economic reversal, or other reasons. Until 1994, however, admission generally required that there be a Moose member in a child’s extended family. But that year, the Moose fraternity’s leaders voted unanimously to expand the admissions policy to consider applications from any family in need, regardless of whether a Moose member was a part of their extended family.
Vocational Training
The 1980s and ’90s saw sweeping changes also in Mooseheart’s time-honored vocational-training program – unique at the time of the campus’ founding, and swiftly emulated by Boys Town in Nebraska and other similar facilities. Upon high school graduation, each Mooseheart student still receives both an academic diploma – and a certificate of proficiency in a trade, For decades, vocational training had taken place completely on campus in more than a dozen different trades. Training still occurs on-campus in Small Engines and Machines, Cosmetology/Hairstyling, Family and Consumer Science, Management Information Systems, Health Occupations and Banking. More recently, more flexible “co-op” vocational training arrangements have been established off-campus with numerous industries and retailers, offering a “real-world” glimpse at various lines of work.
Residence Renovations
Through the 1990s, a whirlwind of residential construction and renovation began anew at Mooseheart. Just from 1991 through 2002, beautiful brand-new residences were built and funded by the Moose of West Virginia, Illinois, Michigan, Maryland/Delaware, New Jersey and North Carolina. Additionally, full renovations of the New York, Tennessee, Washington/Northern Idaho, New England, Arizona/New Mexico, Ontario, Oregon, Iowa/Eastern Nebraska, Virginia, Alabama, South Carolina, Indiana, Minnesota, Wisconsin Georgia, and Pennsylvania Baby Village residences were undertaken.
The Women of the Moose of various states and provinces were instrumental in helping fund all of the above projects they also completely funded a full renovation of their own, as the Greater Chicago residence was renamed the Antoinette Marinello Home, honoring the woman who was the CEO of the Women of the Moose from 1979 through 1990.
501[c]3 Charity Registration
In 1994, the Mooseheart campus took its first step away from full financial reliance upon the Moose fraternity, when Mooseheart Child City & School was incorporated as a separate entity, a registered 501[c]3 charity under the U.S. Internal Revenue Code.
Paul J. O’Hollaren Centre
In 1998, Mooseheart’s first major new multipurpose structure opened since 1963, as the Paul J. O’Hollaren Centre was dedicated, named in honor of the Moose fraternity’s Director General from 1984-1994. This meeting, reception and banquet facility was funded by portions of new-member application fees, with additional funds for landscaping and furnishings from the Moose Legion and the Women of the Moose.
School Addition
In 2001, the first major addition to the Mooseheart School complex since 1965 was completed – This 12,000-sq.-ft. project joined both north and south wings on their east end, and consists of the Florida/Bermuda Cafeteria, the Kay Cancie Gymnasium for physical education, and a Band Room funded by the Order’s Fellows and Pilgrims. This addition enabled an all-student-body assembly to be held within the school structure for the first time.
New Executive Director
In 2003, Mooseheart gained its youngest Executive Director since its first one, Rodney Brandon, when 34-year-old Scott D. Hart assumed the post. Hart and his wife, Christie, had been career Mooseheart staffers since coming to the campus in 1991. The new Executive Director had served as a Family Teacher, Dean, and Assistant Executive Director.
In December 2012, the Moose fraternity's Supreme Council selected Hart to succeed the retiring William B. Airey as the tenth Director General/CEO of Moose International Hart, in turn, selected Gary L. Urwiler to succeed him as Executive Director of Mooseheart—an appointment that was swiftly confirmed by the Mooseheart Board of Directors. Urwiler became the second Mooseheart alumnus to rise to lead the campus in adulthood (the first having been Robert Hanke from 1974-80). Urwiler, who had come to Mooseheart at age 12 in 1981, was graduated in 1987. He earned a bachelor's degree in education at Eureka College in 1992, and a master's degree in educational administration from Aurora University in 2001. From 1995-2000 he served Mooseheart as Dean of Students, Athletic Director head football coach from 2003-12 he served as Superintendent of Education/Principal, and again as head football coach.
Foundation Figurine of a Kneeling God - History
Ons redakteurs gaan na wat u ingedien het, en bepaal of hulle die artikel moet hersien.
Baäl, god worshipped in many ancient Middle Eastern communities, especially among the Canaanites, who apparently considered him a fertility deity and one of the most important gods in the pantheon. As a Semitic common noun baal (Hebrew baʿal) meant “owner” or “lord,” although it could be used more generally for example, a baal of wings was a winged creature, and, in the plural, baalim of arrows indicated archers. Yet such fluidity in the use of the term baal did not prevent it from being attached to a god of distinct character. As such, Baal designated the universal god of fertility, and in that capacity his title was Prince, Lord of the Earth. He was also called the Lord of Rain and Dew, the two forms of moisture that were indispensable for fertile soil in Canaan. In Ugaritic and Hebrew, Baal’s epithet as the storm god was He Who Rides on the Clouds. In Phoenician he was called Baal Shamen, Lord of the Heavens.
Knowledge of Baal’s personality and functions derives chiefly from a number of tablets uncovered from 1929 onward at Ugarit (modern Ras Shamra), in northern Syria, and dating to the middle of the 2nd millennium bce . The tablets, although closely attached to the worship of Baal at his local temple, probably represent Canaanite belief generally. Fertility was envisaged in terms of seven-year cycles. In the mythology of Canaan, Baal, the god of life and fertility, locked in mortal combat with Mot, the god of death and sterility. If Baal triumphed, a seven-year cycle of fertility would ensue but, if he were vanquished by Mot, seven years of drought and famine would ensue.
Ugaritic texts tell of other fertility aspects of Baal, such as his relations with Anath, his consort and sister, and also his siring a divine bull calf from a heifer. All this was part of his fertility role, which, when fulfilled, meant an abundance of crops and fertility for animals and mankind.
But Baal was not exclusively a fertility god. He was also king of the gods, and, to achieve that position, he was portrayed as seizing the divine kingship from Yamm, the sea god.
The myths also tell of Baal’s struggle to obtain a palace comparable in grandeur to those of other gods. Baal persuaded Asherah to intercede with her husband El, the head of the pantheon, to authorize the construction of a palace. The god of arts and crafts, Kothar, then proceeded to build for Baal the most beautiful of palaces which spread over an area of 10,000 acres. The myth may refer in part to the construction of Baal’s own temple in the city of Ugarit. Near Baal’s temple was that of Dagon, given in the tablets as Baal’s father.
The worship of Baal was popular in Egypt from the later New Kingdom in about 1400 bce to its end (1075 bce ). Through the influence of the Aramaeans, who borrowed the Babylonian pronunciation Bel, the god ultimately became known as the Greek Belos, identified with Zeus.
Baal was also worshipped by various communities as a local god. The Hebrew scriptures speak frequently of the Baal of a given place or refers to Baalim in the plural, suggesting the evidence of local deities, or “lords,” of various locales. It is not known to what extent the Canaanites considered those various Baalim identical, but the Baal of Ugarit does not seem to have confined his activities to one city, and doubtless other communities agreed in giving him cosmic scope.
In the formative stages of Israel’s history, the presence of Baal names did not necessarily mean apostasy or even syncretism. The judge Gideon was also named Jerubbaal (Judges 6:32), and King Saul had a son named Ishbaal (I Chronicles 8:33). For those early Hebrews, “Baal” designated the Lord of Israel, just as “Baal” farther north designated the Lord of Lebanon or of Ugarit. What made the very name Baal anathema to the Israelites was the program of Jezebel, in the 9th century bce , to introduce into Israel her Phoenician cult of Baal in opposition to the official worship of Yahweh (I Kings 18). By the time of the prophet Hosea (mid-8th century bce ) the antagonism to Baalism was so strong that the use of the term Baal was often replaced by the contemptuous boshet (“shame”) in compound proper names, for example, Ishbosheth replaced the earlier Ishbaal.
Die redakteurs van Encyclopaedia Britannica Hierdie artikel is onlangs hersien en bygewerk deur Adam Augustyn, besturende redakteur, verwysingsinhoud.
Boston Removes a Statue Depicting a Free Black Man Kneeling Before Abraham Lincoln, and It Only Took Them 150 Years!
Today I learned that a statue depicting a freed Black man kneeling before President Abraham Lincoln stood in Boston since 1879, further proving that America has had a white savior complex since before any of us were born.
According to NBC Boston , the statue, a replica of t he Emancipation Memorial in Washington, D.C., was finally taken down this week after officials voted to remove it over the summer. The vote came after a petition to remove the statue garnered thousands of signatures. Tory Bullock, a Boston native and the creator of the petition, told NBC Boston that the statue had bothered him since he was a child, with the question “If he’s free, why is he still on his knees?” often coming to mind when he saw it.
I can’t even front, it’s a weird fucking statue. Now, I’m not going to use this time to dunk on Lincoln. That’s mainly due to having a public school education and not knowing much about the man beyond issuing the Emancipation Proclamation and apparently scoring four times in Gettysburg. I will, however, talk shit about the choices made by whoever designed this statue.
Off jump, the fact that the man is allegedly free but is still kneeling before a white man is just a bad look. There’s no way around it. The badness of it all is only compounded by Lincoln’s posture and facial expression. He looks almost annoyed, as though he’s saying “Y eah yeah, you’re free, whatever, now can I go home?”
Also, he has one hand on what I can only imagine is the Emancipation Proclamation and another held over the freedman, as though he’s casting some sort of freedom enchantment.
Statues Commonly Mistaken for the Historical Buddha
(Click To View Larger Image)
Kuan Yin / Avalokiteshvara
You are more likely to come across the female form of Kuan Yin in Chinese temples, while the male from of Avalokiteshvara is more commonly encountered in the Mahayana schools of Buddhism found in Nepal, Tibet, and India.
(Click To View Larger Image)
Happy Buddha / Ho Tai / Prosperity Buddha
Part of the reason Ho Tai is confused with the Buddha is because they both wear robes, and that in certain languages (Thai, for instance) the vernacular word for the Buddha and for Monks is the same, namely, the word "Phra." It can be confusing even for us Thai people, because if someone were to use JUST the word Phra, we might not know whether they were referring to the Buddha himself, a monk, a statue of the Buddha, or even an amulet (religious pendant) featuring an image of the Buddha. or an image of a highly revered monk!
Ho Tai is often depicted in various forms as well, either with his arms above his head, reaching skyward, or sometimes holding a bag or knapsack over one shoulder. But no matter how he is depicted, he always has a happy face.
Ancient Hawaiian Tiki Gods! Hawaiian Mythology & Tiki God History
In ancient mythic Hawaii, from fire spewing volcanos too powerful crashing surf, ancient Hawaiians filled their amazing land and history with tiki gods. Ancient oracles of Hawaiian kahunas perched on volcanic cliffs, carved wooden tikis peering through the rainforest, mystic caves along the cost and great tiki god temples of sacrifice were located amongst the Hawaiian tiki villages and islands. They were worshipped through human sacrifice, chants (for wealth, death or love), prayers, surfing and lava sledding. (see the bottom of the page for this amazing sign of devotion in which the hawaiians sled down a volcano at speeds up to 50mph!)
Tiki Gods Temple
Related Pages :
Hawaiian Mythology
Mythic Hawaii
Presents
"Hawaiian Folktales"
Archeology:
War God Temples
The Four Major Tiki Gods
Hawaiian Forces of Nature Personified
Ku – Ancient Tiki God of War
In Hawaiian mythology Ku is one of the four great gods along with the ancient tiki gods, Kanaloa, Kane, and Lono. He was the husband of the goddess Hina (Beckwith 1970:12), suggesting a complementary dualism as the word ku in the Hawaiian language means "standing up" while one meaning of 'hina' is 'fallen down.'
Ku is worshipped under many names, including Ku-ka-ili-moku, the "Seizer of Land" (a feather-god, the guardian of Kamehameha). Rituals included human sacrifice, which was not part of the worship of the other gods. Ku, Kane, and Lono caused light to shine in upon the world. They are uncreated gods who have existed from eternity (Tregear 1891:540).
Lono – Ancient Tiki God of Fertility and Peace
In Hawaiian mythology, Lono is a fertility and music god who descended to Earth on a rainbow to marry Laka. In agricultural and planting traditions, Lono was identified with rain and food plants. He was one of the four gods (with Ku, Kane, and his twin brother Kanaloa) who existed before the world was created. Lono was also the god of peace. In his honor, the great annual festival of the Makahiki was held. During this period (from October through February), all unnecessary work and war was kapu (taboo). This is also the season of taxes, olympic like games and when chiefs regrouped their forces (and organized campaigns ironically).
Lono and the death of Captain Cook
Some Hawaiians believed that Captain James Cook was Lono returned and indeed this fact may have ultimately contributed to Capt. Cook's death (see James Cook - Third voyage (1776-1779)). However, it is uncertain whether Captian Cook was taken for the god Lono or one of several historical or legendary figures who were also referred to as Lono-i-ka-Makahiki. According to Beckwith, there was indeed a tradition that such a human manifestation of the god [Lono] had actually appeared, established games and perhaps the annual taxing, and then departed to "Kahiki," promising to return "by sea on the canoes ‘Auwa’alalua" according to the prose note. "A Spanish man of war" translates the queen, remembering a tradition of arrival of a Spanish galleon beaten out of its course in the early days of exploration of the Pacific "a very large double canoe" is Mrs. Pukui's more literal rendering, from ‘Au[hau]-wa’a-l[o]a-lua. The blue-sailed jellyfish we call "Portuguese man-of-war" Hawaiians speak of, perhaps half in derision, as ‘Auwa’alalua. The mother honored Keawe's son, perhaps born propitiously during the period of the Makahiki, by giving him the name of Lono-i-ka-Makahiki, seeing perhaps in the child a symbol of the tiki god's promised return.” (Beckwith 1951).
Kane – Ancient Tiki God of Light and Life
In Hawaiian mythology, Kane Milohai is the father of the tiki gods Ka-moho-ali'i, Pele (whom he exiled to Hawaii), Kapo, Namaka and Hi'iaka by Haumea. He created the sky, earth and upper heaven and gave Kumu-Honua the garden. He owned a tiny seashell that, when placed on the ocean's waves, turned into a huge sailboat. The user of the boat had merely to state his destination and the boat took him there. In agricultural and planting traditions, Kane was identified with the sun.
The word Kane alone means "man". As a creative force, Kane was the heavenly father of all men. As he was the father of all living things, he was a symbol of life in nature.
In many chants and legends of Ancient Hawaii, Kane is paired with the god Kanaloa, and is considered one of the four great Hawaiian divinities along with Kanaloa, Ku, and Lono.
Alternatively known as Kane, Kane-Hekili ("thunderer" or "lightning breaking through the sky"), Kane Hoalani.
Kanaloa – Ancient Tiki God the Sea
Kanaloa is one of the four great gods of Hawaiian mythology, along with Kane, Ku, and Lono. He is the local form of a Polynesian deity generally connected with the sea. Roughly equivalent deities are known as Tangaroa in New Zealand, Tagaloa in Samoa, and Ta'aroa in Tahiti.
In the traditions of Ancient Hawaii, Kanaloa is symbolized by the squid, and is typically associated with Kane in legends and chants where they are portrayed as complementary powers (Beckwith 1970:62-65). For example: Kane was called upon during the building of a canoe, Kanaloa during the sailing of it Kane governed the northern edge of the ecliptic, Kanaloa the southern Kanaloa points to hidden springs, and Kane then taps them out. In this way, they represent a divine duality of wild and taming forces like those observed (by Georges Dumezil, et al.) in Indo-European chief god-pairs like Odin-Tyr and Mitra-Varuna, and like the popular yin-yang of Chinese Taoism.
Interpretations of Kanaloa as a god of evil opposing the good Kane (a reading that defies their paired invocations and shared devotees in Ancient Hawaii) is likely the result of European missionary efforts to recast the four major divinities of Hawaii in the image of the Christian Trinity plus Satan.
Minor Tiki Gods and Legends
Kauhuhu - The Shark God of Molokai
Kauhuhu lives in a cave on the side of a high ocean cliff that is protected by two ancient Hawaiian dragons. He arrives to his cave by riding the eighth wave in a set of giant waves. He devoured any man the saw him and his dragons killed anyone who entered his cave. Once however he found a man in his cave and quickly pounced on him and had him halfway in his mouth when he took pity on him. The man, Kamalo, was able to explain quickly enough that his sons had been murdered for playing a powerful chiefs tiki drums. The chief, Kapu, was very powerful and everyone feared him so Kamalo had to seek Kauhuhu, the shark god.
The shark god instructed Kamalo to return to his village in the Mapulehu Valley and to prepare a sanctuary with many sacred animals and surrounded by sacred white tapa kapu staffs. Then he would wait the arrival of the shark god. A giant cloud would float against the wind over from the Lanai island. It would grow in size and cover the mountains above Mapulehu Valley. From it a rainbow would appear and Kamalo would know the shark god had arriaved.
Kamalo returned to his home and took care of the shark gods old priest (kahuna) who he carried up a cliff, he then placed the kapu staffs in a large ring on the cliff, fencing in the sacred animals. Kamalo called all those close to him together to live within the enclosure. Then he waited with his eyes toward Lanai.
Months past until the cloud appeared, it traveled against the wind and came to rest above the mountains that loomed over the Mapulehu Valley. A rainbow appeared and the winds began to pick up force. Towering dark Storm clouds soon blew in and a great storm began to rage. Lightning broke the sky and torrential rains poured forth in quantities the island had never known. The water rushed down the mountains into the valley in a flash flood. The torrent rushed from the mountain with such force everything before it was swept up into it. The only area that was not devastated was the sanctuary with in the kapu staffs where Kamalo and his followers watched in awe. The storm ravaged the land and the waters flooded the valley, washing everything before it away. Kupa, his home, all of his followers and possessions were washed into the sea where the people of Kauhuhu's sharks awaited to deliver Kamalo's final revenge. The bay waters were soon stained red with the blood of Kupa and his followers.
After this day the bay was known as Aikanaka, meaning 'man-eater', and everyone learned a great respect for the power of clouds in the peaks above their village. Everyone that heard the story also learned great respect for the power of the Shark God, Kauhuhu.
Kaupe - The Cannibal Dog Man
In ancient Hawaii, there was a class of people called Olohe who were hairless and often specialized in wrestling and bone breaking. Unfortunately, they were also known to be cannibals and robbers. Their leader was Kaupe and he had the power to turn into a giant dog. He used these powers to stalk and kill men until his death. Now he hunts hawaiians as a ghost dog.
Nightmarchers
In Hawaiian legend, Nightmarchers (huaka'i po or "Spirit Ranks," 'oi'o) are the ghosts of ancient Hawaiian warriors. On certain nights, they are said come forth from their burial sites to march out, weapons in hand, to past battles or to other sacred places. Anyone living near their path may hear chanting and marching, and must go inside to avoid notice. They might appear during the day if coming to escort a dying relative to the spirit world. Anyone looking upon or seen by the marchers will die unless a relative is within the marcher's ranks- some people maintain that if you lie face down on the ground they will not see you. Others say that this only works if you are naked. Still others say that you should be naked, lie face up and feign sleep. Placing leaves of the ti (Cordyline sp.) around one's home is said to keep away all evil spirits, and will cause the huaka'i po to avoid the area. Another be
Nanaue - The Shark Man
Once a shark king noticed a beautiful princess on a Hawaiian beach. He approached her in the form of a great human chief and they fell in love. They were married and she became pregnant. However, on the night before she gave birth to her son, Nanaue, the Shark King departed. He warned her to never let the boy eat meat and returned to the sea.
When the boy was born the princess noticed a slit on his back, she kept it covered and hid it from the village. As he grew this slit became a large shark mouth upon his back that he kept covered from all. When the boy grew to be a man she could not eat with him because of a strict taboo against women and men eating together. One day the boy ate meat and developed a ravenous taste for it. From then on he would follow people to the beach when they went swimming, he would then turn to the form of a giant shark and eat them as they returned to the shore. However, after many died the village became suspicious and tore Nanaue's shirt off revealing the large shark mouth on his back.
After much struggle and vicious bites from the mouth on Shark Man's back the villagers tied him up. The high chief then ordered that a great oven be built and everyone dug a pit and placed stones in it. They then attempted to heave the Shark Man into the oven, but he then turned himself into shark form, snapping the ropes that bound him. Nanaue flopped, snapped at people and eventually tumbled down a hill into a river that flowed from the Waipio falls. The warriors of the valley ran along the side of the river, throwing spears and stones at the giant shark, but none dared enter and before they could get their nets Nanaue swam into the sea.
Nanaue swam far from Waipio valley and was not sighted again until he resurfaced in Maui were they had not yet heard about the Shark Man. He resided near Hana and married their chief, a beautiful women. There, he secretly fed on the people of Maui until he became careless and was seen changing shape and attacking a victim. The villagers then launched canoes and hunted Nanaue out of their waters.
Nanaue later surfaced in Maui where he settled near Hana. Unfortunately though, he hadn't lost his taste for human flesh and he began feeding on innocent villagers. One day he became careless though and was spotted changing into shark form to pursue a swimmer. The warriors of Maui then lunched their canoes and pursued him instead! Using spears and nets they attempted to capture and kill the Shark Man, but he slipped away into the wide ocean.
Once again the Shark Man remerged onto a Hawaiian island. This time it was Molokai where he began a new life. Swimmers began disappearing again though and suspicion was raised. The network of Hawaiian Kahunas had by this time spread the word about the dangerous Shark Man and kahunas of Molokai placed everyone on alert.
The fishermen, who were a crucial part of the effort to find the Shark Man, noticed a man slip into the water and then a giant shark in the sea. They cautiously angled their boats toward him then threw out their nets. The Shark Man was entangled, but he would soon escape however the warriors of Molokai were ready and launched their canoe and joined the struggle. The great shark form of Nanaue was stabbed with spears and repeatedly netted. Kahunas chanted and used all of their magic to sap the shark of his great strength. The terrible struggle stained the sea red but the might of the Molokai fishermen, warriors and kahunas proved to be too much for Nanaue. He was eventually dragged to the shore where he was beaten with war clubs, slashed with sharktoothed weapons and stabbed with spears. Finally the form of the great shark reverted back to that of a man with a shark mouth on his back, bleeding from dozens of wounds in the shallow red stained surf.
The high chief of Molokai then ordered Nanaue's body to be chopped up and the pieces thrown into an oven. The villagers were happy to oblige and such was the end of the Nanaue. Soon the word about his death spread like smoke from the oven, and all Hawaiians breathed easier knowing the Shark Man had been vanquished. (for a longer version see Hawaiian-Mythology )
Lua-o-Milu – Land of the Dead
In Hawaiian mythology, Lua-o-Milu is the land of the dead, ruled by Milu. Dead souls enter Lua-o-Milu through a trail called Mahiki. The spirits of the dead can watch what the living do and turn them to stone by staring at them.
(see see Hawaiian-Mythology for more information)
Other Ancient Hawaiian Tiki Gods
In a famous creation story, the demigod Maui fished the islands of Hawaii from the sea after a little mistake he made on a fishing trip. From Haleakala, Maui ensnared the sun in another story, forcing him to slow down so there was equal periods of darkness and light each day. Pele is another famous deity, the fiery (in more then one way) daughter of Kane who brought the sea to Hawaii and causes lava flows.
Ancient Hawaiian Lava Sledding
Hawaiian lava sledding (Hawaiian: he‘e holua, "mountain surfing") is a traditional sport of Native Hawaiians. Similar to wave surfing, he‘e holua involves the use of a narrow 12 foot long, 6 inch wide wooden sled (papaholua) made from native wood like Kau‘ila or Ohia. The sled is used standing up, lying down, or kneeling, to ride down man-made courses of lava rock, often reaching speeds of 50 mph or greater. In the past, Hawaiian lava sledding was considered both a sport and a religious ritual for honoring the gods.
