Pomo religion

The indigenous religion of the Pomo people, Native Americans from Northwestern California, centered on belief in the powerful entities of the 'Kunula', a Coyote, and 'Guksu', a spirit healer from the south.

Creation stories

Coyote ('Kunula') and Cougar set up for their sons to play a sports game. Most of Coyote's children died. The last two of Coyote's sons chased a ball into a sweathouse and were killed by the resident the Sun (a spirit being). Later through trickery and persistence Coyote retrieved the bodies of his two sons in a bag. Because he had trouble seeing in the darkness Coyote split open the bag and his son's two bodies created light and became the physical sun and the moon in the heavens.[1]

Another "Creation" myth is that Coyote and Lizard ('Hatanutal') were in a sweathouse near Upper Lake, California. Coyote split up some willow and dogwood sticks, painted them, and set them upright in the dirt. The sticks turned into human beings with paws rather than hands. Coyote then put some hemp around them. The hemp became fleas that jumped onto the human beings. Lizard suggested the people needed hands with fingers in order to be more useful, and Coyote suggested they wrestle over that. Coyote and Lizard wrestled. Lizard won the wrestling match and thus the people as Lizard proposed were given fingers, as well as language.[2]

World order

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The Pomo spoke of a sweat house in each cardinal direction.

According to Pomo ceremony and tradition, the world contained six supernatural beings (or groups of spirits) who lived at the ends of the world: one in each of the four cardinal directions, plus one above in the sky, and one below in the earth:[3]

  • Guksu, also called Kuksu in different Pomo languages,[4] was a supernatural being that lived at the southern end of the world. The word also means a large mosquito like insect locally known as the 'gallinipper'. Healing was his province or speciality and the Pomo medicine men or doctors made their prayers to him. He was normal size human with a very long, large and sharp red nose. He was good natured on the whole. In dance ceremonies, the impersonators of Guksu painted their bodies black, or striped red, white and black. They wore bulky, feathery headdress or a large feather tuft on their head with a yellow headband. The nose was made with feathers and painted red. The impersonators carried a staff 6 to 8 inches long with a feather tuft at top, and provided a double bone whistle. He would whistle but not speak.
  • Calnis lived at the eastern end of the world. In ceremonial dances Calnis associated with Guksu, he was also human form, but he was usually testy and pursued people and 'tripped them up'.[5] In dance ceremonies, the Calnis dancer was painted entirely black and carried a black staff without feathers. On his head he wore a feather cape that fell over his face.
  • Suupadax lived at the northern end of the world. The word is associated with a whirlwind.
  • Xa-matutsi lived at the western end of the world. The word is associated with the Pacific Ocean and with 'water occupation'. The Pacific Ocean was the western edge of Pomo Country, and it was therefore a very important part of their mythology. The Pomo believed the world was bounded by water along the west.
  • Kali-matutsi lived in the sky and heavens above. The word is associated with 'sky occupation.'
  • Kai-matutsi lived on the earth and below. The word associated is with 'earth occupation.'

These spirits were imagined to live in sweat houses or dance-houses at each end of the world. At times, these supernatural beings were malevolent and could kill men. However, if properly treated or placated, they were benevolent.

The person who played a Guksu in dance ceremonies was often considered the medicine man and would also dress up as a Guksu when called on to treat the sick. Sickness was seen as something that Guksu came to take away and to carry back to the south.

Guksu ceremony

The ceremony called the Guksu ceremony lasted 6 days with the above dancers appearing once a day. The 6 days included of the ceremony called 'The Scarifying Ceremony' where children ages 5 to 10 were initiated with physical and mental tests administered by the dressed up dancers.[6]

See also

Notes

  1. ^ Curtis, Coyote Creates Sun and Moon'.'
  2. ^ Curtis, The Creation.
  3. ^ Barret, pages 397-430.
  4. ^ Barret, page 423
  5. ^ Barret, page 424
  6. ^ Barret, page 423-430

Further reading

References

  • Curtis, Edward S. The Creation and Coyote Creates Sun and Moon, as published in North American Indian, Oral stories of Pomo Indians, 1907-1930s, Volume 14, pages 170-171.
  • Barrett, S.A. Ceremonies of the Pomo Indians, published by University of California Publications in American Archaeology and Ethnicity, July 6, 1917, 12:10, pages 397-441.
  • Gifford, Edward W, Clear Lake Pomo Society, 1926, published by University of California Publications in American Archaeology and Ethnology 18:2 pages 353-363 "Secret Society Members" (Describes E.M. Loeb 1925 investigation of the Clear Lake Pomo's practice of the Guksu religion.)
Kashia Band of Pomo Indians of the Stewarts Point Rancheria

The Kashia Band of Pomo Indians of the Stewarts Point Rancheria is a federally recognized tribe of Pomo people in Sonoma County, California. They are also known as the Kashaya Pomo.

The reservation, Stewarts Point Rancheria, is located in Stewarts Point in northwest Sonoma County, south of Point Arena. As of 2010, 78 people live on Stewarts Point Rancheria.

List of religions and spiritual traditions

While religion is hard to define, one standard model of religion, used in religious studies courses, was proposed by Clifford Geertz, who defined it as a

[…] system of symbols which acts to establish powerful, pervasive, and long-lasting moods and motivations in men by formulating conceptions of a general order of existence and clothing these conceptions with such an aura of factuality that the moods and motivations seem uniquely realistic." A critique of Geertz's model by Talal Asad categorized religion as "an anthropological category." Many religions have narratives, symbols, traditions and sacred histories that are intended to give meaning to life or to explain the origin of life or the universe. They tend to derive morality, ethics, religious laws, or a preferred lifestyle from their ideas about the cosmos and human nature. According to some estimates, there are roughly 4,200 religions in the world.The word religion is sometimes used interchangeably with "faith" or "belief system", but religion differs from private belief in that it has a public aspect. Most religions have organized behaviours, including clerical hierarchies, a definition of what constitutes adherence or membership, congregations of laity, regular meetings or services for the purposes of veneration of a deity or for prayer, holy places (either natural or architectural) or religious texts. Certain religions also have a sacred language often used in liturgical services. The practice of a religion may also include sermons, commemoration of the activities of a god or gods, sacrifices, festivals, feasts, trance, rituals, rites, ceremonies, worship, initiations, funerals, marriages, meditation, invocation, mediumship, music, art, dance, public service or other aspects of human culture. Religious beliefs have also been used to explain parapsychological phenomena such as out-of-body experiences, near-death experiences and reincarnation, along with many other paranormal and supernatural experiences.Some academics studying the subject have divided religions into three broad categories: world religions, a term which refers to transcultural, international faiths; indigenous religions, which refers to smaller, culture-specific or nation-specific religious groups; and new religious movements, which refers to recently developed faiths. One modern academic theory of religion, social constructionism, says that religion is a modern concept that suggests all spiritual practice and worship follows a model similar to the Abrahamic religions as an orientation system that helps to interpret reality and define human beings, and thus religion, as a concept, has been applied inappropriately to non-Western cultures that are not based upon such systems, or in which these systems are a substantially simpler construct.

Mythologies of the indigenous peoples of the Americas

The indigenous peoples of the Americas comprise numerous different cultures. Each has its own mythologies. Some are quite distinct, but certain themes are shared across the cultural boundaries.

Pomo

The Pomo are an indigenous people of California. The historic Pomo territory in northern California was large, bordered by the Pacific Coast to the west, extending inland to Clear Lake, and mainly between Cleone and Duncans Point. One small group, the Northeastern Pomo of the Stonyford vicinity of Colusa County, was separated from the core Pomo area by lands inhabited by Yuki and Wintuan speakers.

The name pomo derives from a conflation of the Pomo words [pʰoːmoː] and [pʰoʔmaʔ]. It originally meant "those who live at red earth hole" and was once the name of a village in southern Potter Valley near the present-day community of Pomo. It may have referred to local deposits of the red mineral magnesite, used for red beads, or to the reddish earth and clay, such as hematite, mined in the area. In the Northern Pomo dialect, -pomo or -poma was used as a suffix after the names of places, to mean a subgroup of people of the place. By 1877 (possibly beginning with Powers), the use of Pomo had been extended in English to mean the entire people known today as the Pomo. The Pomo had 20 chiefs at the same time.

Pomo (disambiguation)

The Pomo are an indigenous people of California.

Pomo may also refer to:

Pomo languages, a language family of the Pomo people

Pomo religion, religion of the Pomo people

Pomo, California, an unincorporated community

Postmodernism, often shortened to po-mo or pomo

Permanent open market operations, the buying and selling of government bonds

the Pomo dialect of the Pol language, spoken in the Republic of the Congo

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