on POWER on Indigeneity
"Attach great importance to the
indigenous
population
of America... there can be no
doubt
that
they
will
become so illumined as to enlighten the whole world." Abdu'l-Baha
One Report is spiritually-minded content for and by young people. This publication is borne from a reflection of the teachings of the Baha’i Faith and many of our contributors are Baha’is, but not all. The goal is for One Report to offer space for people from all faith backgrounds and beliefs to discuss issues of faith and spirituality. In a time of turmoil, One Report hopes to be a source of unity and collaboration. It is an opportunity for young people to learn from one another and share reflections that feel relevant, pressing, stirring, and elevated. Thank you.
One Report is edited by Anisa Tavangar with Maya Mansour. Images in this issue are by Samira Saunders.
The intersection of earth & stars Written by Nadema Agard Winyan Luta/Red Woman
Indigeneity cannot be defined by non-Native or linearminded ideas and cultural constructs without a frame of reference to understand its complexities. The core of Indigeneity is spirituality. One is not separately exclusive of the other. We Indigenous peoples have a basic call to consciousness to be the spiritual landlords of our nations where the Creator is not separate from the Creation, where the duality of heaven and earth are connected, where star constellations are mapped in the terrestrial configurations of sacred sites, and time and space intersect to create life! Indigeneity is defined by a collective consciousness of what the Lakota people call the Oyate with a vision symbolized by the Medicine Wheel that contains all knowledge and wisdom, with the circle as time and the cross as the four directions, four seasons, four elements, four stages of life, four sacred colors of humanity, and innumerable natural phenomenon as they relate to sacred geometry and numerology. Indigeneity recognizes that we are born into this life through a spiritual door that is simultaneously physical and that we walk this path as spiritual beings until we circle the way back to our origins. Indigeneity contains the intersection of heaven and earth where the stars are born.
"It does not require many words to speak the t r u t h " Chief
Joseph
Nez
PerCE
Re-Imagining heaven Written by Rita Panapasa
I read something on the internet once that said “if my ancestors are not going to heaven, then why would I want to go?�. As an indigenous Pacific Islander, Christianity will always be a love-hate topic. I understood that the central values were to be kind, caring, and loving, and although wonderful, it would be hard to ignore that Christianity also has a dark history of alienating the queer community, condemning the freedom of sexual expression, and condoned the disparaging of women. Colonial teachings of Christianity made my people believe that their very being was not enough for the gates of heaven.
Christianity isn’t my religion and it is not the religion of my ancestors. This religion was brought to our islands by people who did not practice the central values of Christianity. Christianity was used as a weapon to colonize, assimilate, and kill the indigenous identity. However, do I condemn Christianity? No. Because the actions of my colonizers is not real the Christianity and I know Jesus preached love and acceptance, so this is what I focus on. In essence, in my heaven Jesus, Buddah, and Allah exist with Dakuwaqa, Degei, and all the other Gods that my ancestors believed in. Creating this version of heaven pays homage to my ancestors and reclaims a lost identity whilst finding representation in the spiritual realm. Indigenous spirituality is making space for our own version of nirvana. It is creating safe spaces for my ancestors and all people of different religions to roam free. It is a place where my ancestors are not forced into labour, where they are free to be queer, where women are seen as warriors, and a space that practices all that was and is good in our Oceania society.
He He Tu i’ nul, ‘i’ thu lelum’, ‘i’ thu shhw’ i, ‘i’ thu ha lelum’, ‘i’ thu tthele, ‘i’ thu smeent, ‘i’ thu shquluts thut, ‘i’ thu Shwuliwun smeent, ‘i’ thu s’hw uh wets, ‘i’ thu tu mu hw, ‘i’ thu qu a tl qua, ‘i’ thu sk w the’, ‘i’ thu spu i hun ni’ shni’s tthu Heels Kwushi ‘i’ tthu he he sti wi’ ui.
A prayer by Baha’u’llah in Hul’qumi’num, the language of the Cowichan Peoples, and English.
Blessed is the spot, and the house, and the place, and the city, and the heart, and the mountain, and the refuge, and the cave, and the valley, and the land, and the sea, and the island, and the meadow where mention of God hath been made and His praise glorified.
Patricia Locke: How do you as a Lakota woman reconcile your culture and the Baha’i Faith? Jacqueline Left Hand Bull: First of all our name Lakota means peace, amity - harmony - balance. We perceive the universe as being inter- related and inter-connected - that’s our most significant prayer “mitakuye oyasin” - “all my relations” - we understand this relatedness in fours - the four directions, the four winds, the four elements of life (fire, water, air and earth), the four colors - red, black/blue, white and yellow, that are symbolic of the four races of humankind. This world view is sacred and is based on the teachings of the White Buffalo Calf Woman. This Lakota world view meshes with the Baha’i world view. The same Creator that sent Moses and Jesus also sent the White Buffalo Calf Woman and Baha’u’llah - the prophet founder of the Baha’i faith. So it’s not difficult for me to reconcile the teachings of the White Buffalo Calf Woman and Baha’u’llah. I see it - Baha’u’llah’s teachings - as the next step of Lakota ways. Only now we take our place in the world community, with all Indian people united. Excerpt from an interview conducted in 1989 for a public newspaper in South Dakota.
For more on the history and impact of the Baha’i Faith in Indigenous communities across the Americas, please visit indigenousbahais.com. It’s beautiful.
Blackfeet
Apistotokeewa keeták-oXkotspómok-owa, kútat-sits-eéh’pa keeták-oXkot-spomókee? Ah-yoh Apistotokee! UnúX-kiy Apistotokee! Kunáy-tapee otés-pomok ki óXkunoX-pokee-woh-yah!
Cree
My-shin ta-pow mauw Ma-eye Myha cum-lie Anusch? Keye Myha a-chan! Ne-ip Myah! Nea chums Myha muk-a-wik witch, nea chums we-eech-pull me na!
Hawaiian
Is there any Remover of difficulties save God? Say: Praised be God! He is God! All are His servants, and all abide by His bidding!
A’ole anei kekahi kokua e pale ana i na popilikia koe ke Akua wale no? E ho’oho (a’e) ‘oukou me ka’i ana! E hi’ilani ‘ia ke Akua! ‘Oia wale no ke Akua! He kaua na mea apau, e noho lakou apau ma lalo o Kona mau kauoha!
Lakota
Wakháŋ Tháŋka kiŋ išnála wóthehi yuhéyab ičú. Heyá po: Wakháŋ Tháŋka yawášte po. Wakháŋ Tháŋka kiŋ hé é. Tuwé ke éyaš thawówaši héčhapi, tuwé kiŋ iyúha iyé thawáčhiŋ ognáyaŋ úŋpi.
Navajo
Aláahdi Diyin Nilíinii ts’ídá daats’í ’éí t’éiyá yá’át’éehgo hasht’e’ ninánihidoo’nilgo haz’á? Dooda, ‘éí doo ‘ákót’ée da. Aláshdi Diyin Nilíinii t’óó nahdéé’ nihá yik’eh áhósingo dóó yee nihich’i yálti’íí bik’ehgóó ániit’éego ‘éí bee t’áá nihí ‘ádíká ‘anídiilwolgo haz’á. Bee ha’hóníinii dóó bee ‘adsiil nilíinii ts’ídá ‘éí t’éiya nihá hólóogo ‘ayósin Aláahdi Diyin Nilíinii. ‘Ayóó ‘ádayíníi’níigo bich’i’ ntsídeikeesígíí ‘éí Bá nideilnishii ‘ádaniit’é, áádóó ‘índa ts’ídá lá kót’éego ‘áda’joolíil dooleel ni niho’níigo yee nihich’i’ ntsékeesígíí t’aa nihil béédahózinígi ‘altso bik’ehgóó ádaniit’é, t’áá ‘altso bida’ííníilzin.
Inuinnaqtun
Piiyaqtiqaqqa ayurhautinik kihimi God? Uqarit: Quviagiyauli God! Godiuyuq! Tamaita kivgariyait, tamaitalu maliktait uqauhingit!
Maori
Kahore he mea, he tangata ranei e taea ana e ia te whakamama ake i nga uauatanga i tua atu i a Koe e te Atua. E whakanui ana ahau i Tou ingoa e te Atua. Ko matou katoa o pononga, a, e u ana matou ki o tohutphu, hiahia katoa.
Setswana
A go na le Motlosi wa mathata fa e se Modimo? Ruri: Go bakwe Modimo! One ke Modimo! Botlhe ke batlhanka ba One, mme botlhe ba tshelela mo taolong ya One!
Tlingit
Ahdoochsah axagooxsahah yaleedxeeyeeut Tsus DikeeAnkawoo Yeiyanaka Kooodoodleeshix Dikeeankawoo Hoo awweh DikeeAnkawoo Idakut doojeeyis yeijudoonih Kah idakut dooxayax kooyatee
The Báb
Oh, only for so short a while you have loaned us to each other, because we take form in your act of drawing us, and we take life in your painting us, and we breathe in your singing us. But only for so short a while have you loaned us to each other. Because even a drawing cut in obsidian fades, and the green feathers, the crown feathers, of the Quetzal bird lose their color, and even the sounds of the waterfall die out in the dry season. So, we too, because only for a short while have you loaned us to each other.
Aztec Prayer
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