An Indigenous Perspective on Climate Change

Greenland, also known as Kallaalit Nunaat by the local Inuit peoples, is the "Ground Zero" of climate change. Its geographic location and expansive ice sheets make it extremely vulnerable to climate change, resulting in disproportionate impacts for those who live there. Greenland's population is extremely dispersed, with a majority being Inuit, who live in communities organized around subsistence hunting. Using dog sleds and boats resembling kayaks, the Inuit hunt seals, walrus, narwhal, polar bears and other Arctic animals.
 

In general, the lifestyle of the Inuit communities paired with the environmental conditions of Greenland create a multi-layered vulnerability to climate change. Rising sea levels increase coastal erosion, while melting ice inhibits travel, hunting and other subsistence activities. The mixture of snow and thinner ice makes traditional travel paths extremely unreliable for dog sleds and snowmobiles, increasing isolation and immobility. Increasingly, Inuit are being forced to seek modernized work opportunities, driven out of generational hunting traditions due to climate change and the resulting economic insecurity. This has had devastating impacts on Inuit communities, particularly young men who can no longer partake in traditional hunting.
 

The spiritual significance of climate change

Inuit shaman Angaangaq Angakkorsuaq speaks about the spiritual significance of climate change at international conferences around the world. Angaangaq is a traditional healer, storyteller and carrier of the Qilaut (wind drum), whose  family belongs to the traditional healers of the Far North from Greenland. His name means 'The Man Who Looks Like His Uncle'. Since he was a child he was trained by his family--especially by his Grandmother Aanakasaa--for becoming a shaman. The spiritual task given by his mother is: "Melting the Ice in the Heart of Man."

 

Angaangaq bridges the boundaries of cultures and faiths in people young and old. His work has taken him to over 70 countries around the world. He conducts circles, seminars and Aalaartiviit--traditional sweat lodges. His teachings are deeply rooted in the wisdom of the oral healing traditions of his people, which enabled people over thousands of years to survive in one of the harshest places on Earth.
 

In an interview with LifeGate, Angaangaq shared an Indigenous perspective on climate change. Everyone talks about climate change but nobody talks about its spiritual significance. "According to the old people, a third of the population on Earth will vanish," says Angaangaq, "they say many people will die, some will barely survive, and few will have a life." His message is very powerful as it is not just about Mother Earth, who is ever-changing, it is about human lives--and we have never been so many.
 

"The ice is a living thing, you can see it in my grandmother's village. In the summer it breaks and explodes and when water gushes out you can't hear anything but that. Sometimes when there's a storm the waves are so strong that they can spew chunks of ice several kilometres away. Ice that weighs a ton," he says. The difference now is not only in our numbers but in what we have done to the Earth: "We've raped Mother Earth, taken all her resources and we're still doing it without considering the impact it can have on our personal life."
 

Angaangaq also believes that while we often talk about animals as inferior creatures we don't realize that they have a much greater capacity of adaption than us. For example, we can only live in a temperature range of 100 degrees Celsius, whereas that range is as high as 200 degrees for polar bears. "We can't adapt to hot weather, they can. Isn't that so interesting?" Angaangaq ponders.
 

Becoming the hope
 

"The changes are so bad that we can no longer save the world, we can no longer stop the melting of the big ice," confides Angaangaq. "The only thing I can think of now is to somehow find the strength and capacity within myself to become the hope. Not because I'm better than anyone else but because as a grandfather I hope that my grandchildren will have a life worth enjoying, with beauty everywhere, where you kill animals without forgetting to say thank you, where you grow what you eat, and I want to find other people willing to change their lives to be that hope."
 

"Right now the government doesn't talk about this, nor do the activists. You're just one name out of several billion but, really, you have a beautiful spirit and you're worth knowing and doing something for! The land will sink, this is a fact, what will they do with you when the ocean comes? As my father used to say, we know so much but comprehend so little."
 

The melting of the Arctic ice sheets is a call for us to reflect on the spiritual significance of climate change and our way of living. It's time to look with eyes of faith into our future and believe we can make a difference. If we have hope, there is potential for extraordinary change--things will survive. The Indigenous elders teach us if we return to harmony in our lives, melting the ice in our hearts, reconnecting with one another, we will survive. It is time to use this knowledge to help mankind.

The Pueblo Jewelers of the Southwest

In the world of Pueblo artisans, the jewelry makers are second in number to the pottery makers. Over the generations, this ancient craft has taken on numerous forms. On the meticulous end of the spectrum, there are those who make tiny beads, called heishi, first produced at today's Santo Domingo (Kewa) Pueblo in prehistoric times, with hand-pump drills and stone drill bits, and then strung as necklaces. From there, Pueblo jewelry runs from semi-precious stones set in silver to contemporary works, made with gold and precious gemstones. In between are tufa-castings (a process using a carved volcanic stone as a mold for molten silver or gold); hammered metal; handmade silver beads; choruses of tiny bird effigies carved from stone and strung; classic concho belts; large seashells covered in mosaic stonework; and some of the most prized lapidary work in the world, famously done by Zuni Pueblo artists. There are works in stainless steel cut to a fine edge, "shadow boxes" (where a design is cut out of a sheet of burnished silver, which is then affixed to an underlying piece of blackened silver, thereby creating an image in negative space), as well as bracelets, rings, bolo ties, and belt buckles, all worn today by design-savvy buyers from around the world.
 

Steve LaRance, of Hopi and Assiniboine heritage, gets his tufa on the Hopi Reservation from deposits created by the San Francisco Peaks. To gather what he needs, he has to drive a four-wheel drive pickup, find an isolated spot, and spend a day digging with shovels and picks. The tufa comes out in chunks, in sizes that range from bowling ball to suitcase. This will generally provide enough raw material for a year's work.
 

Steve and his wife and jewelry-making partner, Marian Denipah, moved from Arizona some years back to Marian's homelands, just a stone's throw from the lazy Rio Grande on Ohkay Owingeh land in northern New Mexico. In addition to their various lines of jewelry, they have also produced a batch of children and grandchildren that have made marks of their own. One daughter is a physician; another, along with her brother, spent a decade as principal dancers for Cirque du Soleil. Today, Steve and Marian oversee a Native youth dance troupe called the Lightning Boy Foundation, which travels the world in an effort to spread Pueblo values and skills.

 

Santo Domingo is one of the Rio Grande Pueblos in Northern New Mexico. For centuries the Pueblo people have been mining turquoise at Cerrillos, south of what is now Santa Fe, and have been acquiring other turquoise from as far away as Nevada, California and Colorado.

The Pueblo jewelers traveled south to the Gulf and west to the Pacific for shell when they couldn't trade for it. Jet and red colored rock was found nearby and used in mosaics and other jewelry. Eventually coral was introduced by the Spanish and replaced the red rock. These colorful stones were made into beads and mosaics for decoration and ceremonies.

The people of Santo Domingo became known for making the best disc beads and, along with the Zuni people, for producing the best inlay in turquoise, jet, shell and coral on shell and wood bases. The jewelers of Santo Domingo still produce the finest handmade beads and mosaics. Many of their children acquire drills and learn to make beads at a very young age. You can shop online for authentic Pueblo jewelry at PuebloDirect.com.

The Pueblo Potters of the Southwest

Pottery, the most sought after Pueblo art today, is being made by thousands of Native clay artists, many of whom still dig, clean, and age their own clay, as well as hand-shape and coil-build pottery without the use of a potter's wheel. Potters then decorate their works with mineral and clay slips they prepare themselves, or by carving into the clay. Finally, they fire their clay outdoors in the open air, rather than in a kiln.
 

This is the age-old process used by Jody Naranjo, one of the most well-known contemporary Pueblo potters. Naranjo grew up at Santa Clara Pueblo, but moved to Albuquerque years ago to pursue a career in professional art. She still returns to the Pueblo for ceremonies and to fire her distinctive pottery. Naranjo's work is distinguished by intricately etched surfaces, portraying everything from fine geometric patterns to quaint scenes of people and Pueblo life, as well as a variety of animals, birds, and fish.
 

Naranjo consciously carries on ancient traditional techniques. In her pottery, which is always unglazed, Naranjo aims for a natural color that she describes as "rich chocolate brown." To get that tone, she encloses the pots in thin sheets of metal before firing the pottery on a brick. "Some people even use old metal cafeteria trays, or put the work inside metal milk crates," she says. Then she surrounds her pots with chunks of cedar, and sets the whole thing afire. "It burns hot and fast," she notes.
 

Most modern pottery is made from very different clay that requires overnight firings in intensely hot gas or electric kilns, but Naranjo's firings take no more than 30 to 45 minutes. "I have no idea of the temperature, because we don't use thermometers, but I've learned to judge the heat by observation," she says. About 5 to 10 minutes before the pots are done, she covers them with cow manure, which has been dried until it's fluffy.
 

"Some people use shredded newspaper," she says, "some horsehair." The manure blanket blocks the fire's source of oxygen, a step that darkens the pots. If she lets this stage go too far, the pots turn black, a distinct style in itself that some buyers prefer. If the goal is to retain the natural reds in the clay that Pueblo potters traditionally use, this step is skipped entirely, but if you're aiming for some combination -- for example, swirls of black on a red pot -- Naranjo says, "you put a whole cow pie against the pot."
 

The process, however, is not foolproof. Because these firings are done outdoors over a wood fire, without the controlled conditions inside a kiln, wind and humidity levels can create havoc, causing the pottery to crack or explode. To avoid such catastrophes, Naranjo tries to fire in either the mornings or evenings, which are the calmest times of day in her area. But even that's not always enough. "I've often waited a week or more to fire," she says. "It's so tricky. All your work can be gone in a minute!" While studying her craft, Naranjo says, she had her grandmother "giving me advice at every step. Still, I've made mistakes and heard the pots exploding in the fire. Then I just cry."

"A Journey Into Shamanism" Book Sale

I am now offering a 50% discount on my ebook Riding Spirit Horse: A Journey Into Shamanism. The ebook sale price is $2.99. Offer good through July 31st, 2023. In this spiritual memoir, I recount my journey into shamanic practice. The narrative of my story moves from my first ecstatic experience as a youth at a church revival to my mystical shamanic awakening in the wilderness, transformational pilgrimages to sacred places, working with indigenous wisdom keepers, to the experiences that prompted my writing, particularly my trance experiences "riding the drum" or Spirit Horse. Studying with Native elders and shamans, I discovered my shamanic gifts as a drummer, storyteller and ceremonialist.
 

A journey into shamanism is a pilgrimage of the soul. My journey has taken me down many spiritual paths. As a youth growing up, I embraced the teachings of Christ; I later studied and practiced the teachings of Taoism and Buddhism, all of which have their roots in shamanic practices from the earliest tribal communities. Shared core principles and truths weave a common thread through all spiritual traditions. This golden thread runs through the lives and the teachings of all the great prophets, seers and sages in the world's history.
 
Ultimately, all contemplative spiritual practice leads to the evolution of conscious awareness and union with the divine in the present moment. The perennial wisdom traditions teach us that the "here and now" is eternal, unchanging and omnipresent; it should be the primary focus of our life. When we are not present in the moment, we become a victim of time. Our mind is pulled into the past or the future or both. The present moment is all we ever have. The eternal now is the fundamental ceremony of life. When we bring ourselves fully into the present moment, our life becomes a spiritual practice and an opportunity to ride in beauty on the windhorse of authentic presence! I invite you to read Riding Spirit Horse: A Journey into Shamanism.

The Sweat Lodge Ceremony

In September of 1991, I began hosting a weekly teaching sweat lodge ceremony on four acres of secluded, unimproved forest land that my wife and I owned near Bend, Oregon. The ceremonies were conducted by Wasco elder Les Thomas and Oglala Lakota elder Don Fasthorse. Many people gathered to learn, and then left the group to teach others. The sweat lodge or inipi is as a spiritual purification ceremony of rebirth, rejuvenation, emotional release and awakening. The ceremony serves to cleanse the body, mind and spirit while opening a path of communication between the spiritual and earthly realms. The intense heat generated by steam created from pouring water onto heated rocks is meant to encourage a sweating out of toxins and negative energy that create imbalance in life. Sweat lodge ceremonies are traditionally held for a variety of reasons: before warriors go into battle, before and after major rituals like vision quests or for personal purification.

Sweat lodges are unique dome-shaped structures approximately four to five feet high at the center. They are constructed from supple willow branches and covered with rugs, furs and blankets. When a sweat lodge is built according to tradition, it looks like the body of a turtle. This is because the structure represents Turtle Island or Mother Earth. Entering the lodge symbolizes going back into the womb. It provides a safe and secure place to pray for self, others and all our relations. During the ceremony, spirits are invoked, drums are played and songs are sung. Spirits will enter and sing along with the participants and may even talk to them as well. If a person is not ready to hear the spirits, the spirits may not let that person hear them. Only those who are ready to hear the spirits may hear them because that is how compassionate the spirits are.

The Lakota term for sweat lodge is inipi, which translates to "Stone People Lodge." The Stone People, who are often referred to as the "grandfathers," come from the womb of our Mother Earth. The purpose of the inipi is to return to the womb of Maka (Earth) to be recreated. The Stone People become alive again when their spirits come into the Stone People Lodge. Then you can visit with them and tell them your problems. Then the power that pollutes our mind can be released. The fire from the womb of the Earth Mother will come in and destroy bad thoughts and words. Only good thoughts and words will remain. The spirits of the Stone People return our power to us. That's what Spirit does -- the Stone People, fire, water and green (the plants). The inipi is a place of healing, of purification and of prayer for all life.

A sweat lodge typically has four doors (or rounds) to the four directions (or winds), represented with colors, spirit guides and different elements. The number four has long been considered a sacred number in shamanism and Native American spirituality. All events and actions are based on this number because everything was created in fours. The Great Mystery reveals itself as the powers of the four directions, and these four powers provide the organizing principle for everything that exists in the world. There are four winds, four seasons, four elements, four phases of the moon, four stages to humanity's spiritual evolution, and so on.

The whole process is modeled after the Medicine Wheel, which is a universal symbol that can be found in many Indigenous cultures around the world. The Medicine Wheel represents the natural cycles of life and the basic way in which the natural world moves and evolves. The Medicine Wheel represents the archetypal journey each of us takes in life. This journey has four stages or rounds, each associated with a cardinal direction. Four rounds signify fullness, wholeness or completion.

The Riddle of the Saxony-Anhalt Shaman

The 9000-year-old grave of a shaman in Saxony-Anhalt, Germany has so far posed many mysteries. Now a team of experts has gained new insights into this. "The shaman's grave is a key find that provides deep insights into the beginnings of spirituality and religion and shows the central role women played in prehistory," says state archaeologist Harald Meller, who coordinates the project. "Thanks to the detective work of many scientists, we can reconstruct the fate and appearance of a unique woman."
 

He presents the results in the book "The Riddle of the Shaman: A Journey to Our Archaeological Beginnings", written together with the historian Kai Michel. The grave in Bad Durrenberg (Saalekreis) was accidentally discovered in 1934 during sewer works. The woman was around 30 to 35 years old. In her arms she held an infant. A headdress made of deer antlers and numerous animal teeth is interpreted as part of a shamanic costume. 

What archaeogenetics can achieve today 

Bones were found during the 2019 excavations, which made it possible to determine the identity of the child. "Thanks to the Max Planck Institute for Evolutionary Anthropology in Leipzig, we now know it was a boy," says Meller. "But he wasn't her son." The case is an impressive example of what archaeogenetics can do today. "Their founder, Svante Pääbo, rightly received the Nobel Prize for medicine," says the state archaeologist.
 

The shaman comes from a time when dense primeval forests covered Europe after the Ice Age. "The living environment, which was radically changed by the climate, presented people with enormous challenges," explains Michel. "The shaman was a spiritual specialist who used the spirits to help people and heal others." She was so successful that people made pilgrimages to her from far and wide.
 

She was buried in an octagonal tomb. "It's extraordinary. In general, it's the richest grave of its time," says the state archaeologist. "We can show that it was visited centuries later."

The Power and Symbolism of the Double-Headed Drum

In the shaman's world, the drum is a most sacred instrument. The double-headed drum is believed to embody the sacred forces of the cosmos through its sounds, structural features, contents, and connection to shamanic trance. The various parts of the drum also symbolize the structures of the world. Cosmologically, the drum depicts a microcosm of the universe with its three cosmic zones--the Upper, Middle, and Lower Worlds. The two drumheads symbolize the Upper and Lower Worlds.
 

Since the hides covering the two sides of the drum are never able to be strung to precisely the same tautness, one side will always have a slightly higher pitch than the other side. The higher-pitched head of the drum tends to affect higher levels of consciousness. Typically, shamans associate this drumhead with the Upper World, sky and masculine yang energy. It is linked to the mythic Spirit Eagle who perches atop the World Tree. Eagle Brother will carry the shaman’s prayers to the Upper World, or the shaman may transform into Spirit Eagle and soar into the celestial realm. The shaman and the eagle are both intercessors between the celestial and human realms.
 

The opposite or lower-pitched head of the drum affects deeper levels of consciousness. It is commonly associated with the Lower World, feminine yin energy and the archetypal Horse of mythology. The repetitive, droning rhythm of shamanic drumming is suggestive of a horse on a journey. Throughout Mongolia, shamans describe it as the exalted, buoyant state that one mounts and rides from plane to plane. Mongolian shamans ride omisi murin, their name for Spirit Horse, into the Lower World on healing journeys or direct Spirit Horse to carry the power and healing to the intended destination.
 

The rim of the drum symbolizes the Middle World and is connected to the World Tree (Tree of Life) through the wood of the frame and its association through all trees back to the First Tree. Like the World Tree, which links the upper and lower realms of existence, the rim links the two sides of the drum--the yin and the yang. A double-headed drum integrates the feminine and masculine aspects of the Universe within itself. It restores the balance of these polar, yet co-creative elements.
 

The two drumheads also symbolize the two states of existence--unmanifest and manifest. When a double-headed drum is vibrated, it produces dissimilar sounds which are fused together by resonance to create one sound. The drumbeat is the tuner sound, the sound that fuses the unmanifest and manifest aspects of vibration into one resonance. The sound thus produced symbolizes Nada, the cosmic sound of AUM, which can be heard during deep meditation.
 

Unlike a single-headed drum, which has no space in its design to store energy, a double-headed drum is able to hold power, which is utilized in certain shamanic work. When playing a two-headed drum, you can feel the energy you generate move from the head being struck to the opposite head, resonate it, then bounce back and out. You should feel an echo, a rebound of sound within the drum’s shell. That way the energy circulates, comes back, and you can use it again. You know that you are playing the drum correctly when you feel that subtle recoil in your hands or on the drumstick and hear the drum shell ringing. The whole drum needs to sing.
 

From a shamanic perspective, caretaking the drum and playing it properly during ritual fulfills the destiny of the human spirit--to sustain the order of existence. In the rapture of ritual drumming, the shaman brings the Tree of Life into existence, opening a path of communication with the world above and the world below. Materialized in the drum, the trunk of the tree goes through the Middle World; its roots plunge to the nadir in the Lower World, and its branches soar to the zenith in the highest layer of the Upper World. The drum becomes the axis mundi or central axis through which the shaman maintains the world's equilibrium. To learn more look inside my book The Shamanic Drum.

How Brainwaves Affect Our Well-Being

All of our thoughts, emotions and behaviors are rooted in the communication between neurons. Each of the millions of neurological synapses in our brain operate on electrical impulses which create an overall frequency. The frequency (wavelength) can be fast or slow, harmonious or discordant, but whatever it happens to be will affect our consciousness dramatically. Our brainwave state affects our ability to focus and many other important functions in our lives. Knowing how to identify your brainwave state is the first step in empowering you to consciously shift these patterns as needed throughout the day.
 

There are four brainwave states:
 

Delta brainwave activity (1-4 HZ or beats per second) is associated with deep sleep. This state is crucial for restoration of the body and healing. Delta has to do with the subconscious, the place where intuition arises. 

 

Theta wave activity (4-8 HZ) reflects the dreamlike state between wakefulness and sleep. Theta rhythms are associated with meditation and shamanic states of consciousness. Theta increases creativity, enhances learning, reduces stress, and awakens intuition.
 

Alpha brain waves (8-12 HZ) are associated with relaxation, imagination, visualization and integrative modes of consciousness. This state of mind is considered a gateway to deeper realms of consciousness and is essential to well-being.
 

Beta brainwave activity (13-30 HZ) is associated with concentration, cognition, alertness, and focus. This state of consciousness allows you to make connections quickly and come up with solutions and ideas.
 

Consciously altering brainwave activity
 

People have meditated, used music, dance, and art for millennia to alter consciousness. Neuroscience research has demonstrated that certain external rhythms can cause entrainment of brainwaves. This idea has been applied with biofeedback, binaural beats, and other advanced forms of technology but it is basically rooted in the ancient rhythm of the shaman's drum. Indigenous shamanic cultures have been using rhythm to alter consciousness for thousands of years.
 

Rhythmic drumming induces altered states of consciousness, which have a wide range of therapeutic applications. A groundbreaking study by Barry Quinn, Ph.D., a clinical psychologist specializing in neuro-biofeedback therapy for stress management, demonstrated that even a brief drumming session can double alpha brain wave activity, dramatically reducing stress. The brain changes from Beta waves (focused concentration and activity) to Alpha waves (calm and relaxed), producing feelings of euphoria and well-being. This ease of induction contrasts significantly with the long periods of isolation and practice required by most meditative disciplines before inducing significant effects. Rhythmic stimulation is a simple yet effective technique for affecting states of mind.
 

The reason rhythm is such a powerful tool is that it permeates the entire brain. Vision for example is in one part of the brain, speech another, but drumming accesses the whole brain. The sound of drumming generates dynamic neuronal connections in all parts of the brain even where there is significant damage or impairment such as in Attention Deficit Disorder (ADD). According to Michael Thaut, director of Colorado State University's Center for Biomedical Research in Music, "Rhythmic cues can help retrain the brain after a stroke or other neurological impairment, as with Parkinson’s patients..." The more connections that can be made within the brain, the more integrated our experiences become.

Group Drumming Better than Antidepressants

A study published by the Public Library of Science (PLoS) scientifically validates what so many drum circle participants have already experienced first hand: group drumming produces significant changes in well-being, including improvements in depression, anxiety and social resilience.
 

With the World Health Organization identifying depression as the #1 leading cause of disability, globally, and psychiatric medications causing severe side effects, including permanently disabling the body's self-healing mechanism, drug-free alternatives are needed now more than ever.
 

Could group drumming provide just such a solution?
 

Titled, "Effects of Group Drumming Interventions on Anxiety, Depression, Social Resilience and Inflammatory Immune Response among Mental Health Service Users," UK researchers enrolled thirty adults who were already recipients of mental health services but were not receiving antidepressant medications in a 10 week program of drumming versus a control group of 15. The two groups were matched for age, sex, ethnicity and employment status. The control participants were informed that they were participating in a study about music and mental health but were not given access to the group drumming sessions. The treatment group received weekly 90-minute group drumming sessions over a period of 10 weeks. The drum group sizes were between 15-20. Each participant was provided with a traditional African djembe drum and sat in a circle. Twenty percent of the session time involved instruction and talking, whereas 80% was direct participation in music-making. The control subjects were enrolled in community group social activities (e.g. quiz nights, women's institute meetings and book clubs). Both groups were monitored for biomarkers related to immune status and inflammation, e.g. cortisol and various cytokines, to track the biological as well as psychological changes associated with the intervention.
 

The results of the study were remarkable. Significant improvements were found in the drumming group but not the control group. In summary, by 6 weeks the drumming intervention group experienced decreases in depression, increased social resilience; by 10 weeks they saw further improvements in depression, alongside significant improvements in anxiety and mental wellbeing. These changes continued to be maintained 3 months follow-up. The drumming intervention group also saw their immune profile shift from a pro-inflammatory towards an anti-inflammatory response.
 

This remarkable research opens up the possibility that group drumming may produce positive psychospiritual changes that, in comparison to conventional treatment with psychiatric medications like Prozac, support side-effect free improvement in parameters beyond symptom suppression.
 

Additionally, when one considers that the benefits associated with conventional pharmaceutical treatment of depression may actually result from the placebo effect and not the chemicals themselves, as well as the fact that antidepressants can cause severe adverse effects including suicidal ideation, the findings of this exploratory study becomes all the more promising.
 

Another important discovery here is that group drumming down-regulated inflammation within the immune profiles of study participants. Could the dysregulation of inflammation be a root cause of a wide range of psychiatric disorders and anti-inflammatory interventions a solution? The inflammation-depression link, in particular, explains how interventions such as turmeric have been clinically proven to be superior to common antidepressant medications like Prozac, presumably because of turmeric's broad spectrum and systemic anti-inflammatory properties.

Summer Solstice 2023

The 2023 summer solstice is Wednesday, June 21, 2023 at 14:58 UTC. In the Northern Hemisphere, the summer solstice is the first day of summer and the longest day of the year. The summer solstice is a turning point when the days start to grow shorter. This occurs June 20, 21, or 22, varying from year to year, dependent upon the elliptical path of the Earth around our sun. Technically the summer solstice marks the instant at which the Earth's axis stops tilting toward the sun and starts going back the other way. Solstice means "standing-still-sun." At summer solstice, the sun journeys farthest north in its orbital path and for the next three days it rises and sets at virtually the same place on the horizon, appearing to stand still, and then it slowly returns south. 
 
At the summer solstice, we begin a new cycle on the Medicine Wheel of Life, entering the South--the home of summer, midday, youth, joy, trust, and growth. From the South rises the vital energy of renewal, regeneration, and growth. From the South we learn to plant seeds of good cause. We learn that our thoughts and actions create our reality. Whether we realize it or not, we are creating our reality all the time. Our reality is the perfect, exact mirror of our thoughts and what we consistently focus upon. Every thought, idea, or image in the mind has form and substance. Everything that we perceive began with a thought. The structure of our universe is thought, mind and consciousness. Consciousness determines the form of our experience. Consciousness is the "theater of perceptual awareness." It is the collective consciousness of humanity that shapes our physical reality.
 

Creating Reality
 

We are creating our reality with our thoughts, beliefs, intentions, and more. When we are oblivious to the power that we all share to create our collective reality, that power slips away from us and our reality becomes a nightmare. We begin to feel like victims of a dark and chaotic creation that we are unable to influence or change. We are inundated with negative world events that create anxiety, fear and hopelessness. The only way to end this dreadful reality is to awaken to the fact that it is imaginary, and recognize our ability to imagine a better story, one that the universe will work with us to manifest.
 

We cannot "restore" our broken reality without "restorying" our life. It is easy to create in the world that everyone believes to be true, the collective story of humanity. It is easy to reproduce and replicate the reality of the world as we know it; in fact, it is automatic. It requires no thought or awareness. We can only change our collective story by changing the way we think--by changing our beliefs, expectations and assumptions which keep us stuck in a limited perspective of our personal and social reality. Those aspects of our experience that are most enduring are the effect of habitual expectations and beliefs, or in other words, what we focus our attention on.
 

It is through our attention that we influence and direct the aspects of our experience and the world around us. What we pay attention to becomes what we know as ourselves and our world, for energy flows where attention goes. As positive psychologist Mihaly Csikszentmihalyi points out in his book, Flow: The Psychology of Optimal Experience, "We create ourselves by how we invest this energy. Memories, thoughts, and feelings are all shaped by how we use it. And it is an energy under our control; hence, attention is our most important tool in the task of improving the quality of experience." What we focus our attention on is what our life becomes--the clearer the intention, the greater the impact.

The World is Running Out of Water

The world is "running out of water," Makasa Looking Horse says, and if we don't take action soon, it will be too late. Looking Horse, from Six Nations of the Grand River in Ontario, is one of the hosts of the Ohneganos Ohnegahdę:gyo -- Let's Talk about Water podcast, which won a 2021 David Suzuki Foundation Future Ground Prize. The prize recognizes youth-led movements. It's a podcast created, the Suzuki Foundation says, to "engage Indigenous communities and disseminate research findings by facilitating meaningful discussion about water issues and climate change."
 

Looking Horse points to Aberfoyle, Ontario, where BlueTriton Brands, Inc., an American beverage company based in Connecticut, has permits to take 3.6 million litres of water a day out of an aquifer there. BlueTriton is the new name of the giant corporation better known as Nestlé Waters North America. The name was changed to BlueTriton Brands in 2021.
 

She says "they're making millions off our water and selling it. And the thing about aquifer waters that it takes 6,000 to 10,000 years for that water to filter through the ground. We'll never see that water within our lifetime again and that's why it's so important that we stop water extraction."
 

BlueTriton says, in a report from November 2021, that it has conducted "extensive testing and studies over the years to ensure that their operations do not diminish the availability of water for other users or the environment." The company says "permit conditions require BlueTriton to monitor the natural and pumping-related variations in groundwater and surface water levels." The permit was renewed by the Ontario government in 2021 and runs until November 2026.
 

Looking Horse's commitment to protecting water was passed down from her parents. Her mother is Dawn Martin-Hill, one of the founders of the Indigenous studies program at McMaster University and the winner of the University of Oklahoma's International Water Prize, for her commitment to improving water security for the people of the Six Nations of the Grand River. 

 

Her father is Chief Arvol Looking Horse, 19th Keeper of the Sacred White Buffalo Calf Pipe. He was given the responsibility at age 12, the youngest keeper in history. Looking Horse  says her path into activism and water sovereignty didn't happen overnight. It was a long and encompassing journey full of passion for earth, prayer for water and everything on earth.
 

Similar to Looking Horse, the United Nations (UN) also has concerns about how much water humans can access. According to a UN report, by 2025 1.8 billion people will be living in countries or regions with absolute water scarcity, and two thirds of the world's population could be living under "water stressed conditions."
 

In June of 2019, Looking Horse hand delivered a cease and desist letter from the Haudenosaunee Confederacy Chiefs Council to Nestlé Waters in Aberfoyle. In 2021, the council sent another letter to BlueTriton, after the company changed its name, saying "the majority of our people at Six Nations do not have access to clean drinking water... we declare your activities to remove [aquifer] waters under our territories unpermitted and demand that you cease your activity immediately."
 

The fight for water sovereignty and for clean drinking water continues for Looking Horse. "The urgency worldwide is huge because the world is running out of water. This is only one example of exploitative extraction by a big corporation. This doesn't include all of the pollution and micro plastics that are living in waterways and systems across the globe," she said.
 

"I've been praying for water and working with water for a very long time, and that's where it started," she said. "You start to learn how valuable water is on a spiritual level, but also on a statistic level. The world is really in a water crisis. So, it's in our culture to protect the water and have a responsibility."

Traditional Water Drums

Water drums are a category of membranophone characterized by the filling of the drum chamber with some water to create a unique resonant sound. The presence of the water within gives the sound far greater carrying power than a dry drum possesses. At close range, the tone of the water drum is often a dull thud, but when properly tuned by an experienced drummer it has a resonance that can be heard for miles. No drum can be heard so far; it is on record that water drums have been heard eight to ten miles over a lake. This capacity to be heard distinctly at a distance, coupled with a peculiar tone quality, gives the water drum a very unique voice.

Water drums are used all over the world, including African music and American Indian music, and are made of various materials, with a membrane stretched over a hard body such as a metal, clay or wood. The Native American Church uses a black iron kettle with three tripod legs. The leather drum head is soaked in water before being stretched over the kettle. Clay pot drums were common among many eastern and southern tribes in the ancient days, those of the South using a semicircular-shaped bowl with legs. The pottery water drum of the Pueblo Indians is a vase-shaped pot with a flared out top. Pueblo water drums vary in size from small pots holding a gallon of water up to huge ones measuring thirty or more inches in diameter. These are filled about one-fourth full of water and the wet hide is tied over the top. When not in use the tanned drumhead and rawhide thong for tying it are kept inside the pot.  

Wooden water drums are the traditional percussion instrument for the Native American Anishinaabe (Ojibwe), Ottawa, Potawatomi, Huron and Iroquois peoples. The Eastern Woodland tribes made far greater use of water drums than any other Native peoples, and attached a greater significance to them. To the Anishinaabe and their many neighboring tribes, the water drum is a true medicine drum of great power, the sacred drum of the Midewiwin or Grand Medicine Society, which is at the core of Anishinaabe religion. Water is synonymous with life, hence it adds great potency to the water drum. Its sacred sound is regarded as one of the most effective ways of establishing connections with the spirit realm, since it travels through space, permeates visual and physical barriers, and conveys information from the unseen world. It is widely used today in traditional Longhouse social dances and ceremonies.

Wooden water drums are made either by hollowing out a solid section of a small soft wood log, or assembled using cedar slats and banded much like an old keg. The drum is filled about one-fourth full of water and a wet leather hide is stretched over the top. For detailed instructions on crafting, tuning and playing water drums, download the free eBook, How to Make Drums, Tomtoms, and Rattles by Bernard S. Mason. This classic 1938 edition is now a free public domain eBook.

The Drum Makers of Cochiti Pueblo

Brothers Carlos and Tomas Herrera, along with their father, Theodore "Arnold" Herrera, of Cochiti Pueblo, produce some of the most sought-after drums in the Native American craft world today. Drummers from all 19 of New Mexico's Pueblo communities come to Cochiti to purchase these drums, which are still made according to ancient practices. Over the years, the Herreras' craft has taken them from Guadalajara, Mexico, to Washington, D.C., for the Smithsonian Institution's Folklife Festival.
 

While Carlos, an environmental scientist, does drum-making in his free time, Tomas recently left the home construction business to focus full-time on making drums. To find the materials for the perfect drum, the brothers wander riverbanks looking for cottonwood boughs and trek into the mountains to collect recently dead aspen logs. Being a relatively soft wood, aspen is not only easier to hollow out, compared with other woods, it also emits a soft reverberation. Cottonwood, having similarly desirous properties, is often used for the large drums that the Herreras make for Plains Indian powwow groups.
 

While a drum has only a few parts, the process of making one is not simple. The multiple steps include aging the logs, cutting them to length, and removing the interior wood, a process for which the Herreras use homemade chisels culled from heavy metal scraps. Then, after preparing rawhide for the drum's head, a lengthy process in itself, the Herreras stretch the rawhide, secure it to the drum with sinew, and do whatever trimming is needed. These steps alone can take up to 16 hours, and that's before they've gotten to painting the drum, or making the drumsticks.
 

While plenty of other Native Americans make drums, Carlos says that their use of ancient, traditional methods for turning an animal hide into a drum head "is something that sets us apart." Today, he says, most drum makers use harsh chemicals, which dry out the hides and make them brittle. The method the Herreras' practice allows their hides to retain some of their original fat and oils, which Carlos says keeps them supple for decades.
 

To accomplish this feat, the Herreras bury their hides, which are sometimes made from elk skins but usually from cowhide, in damp earth for a week or two. They then remove the hair, using old metal files, and degrease the inside, which will still be covered with a lot of fat. To finish the hide, they never use salts, preservatives, or any other special treatment; by the time the hide is fully dry, it has been transformed into odor-free, resonant rawhide.
 

This whole process was passed onto the Herreras from their father, and their grandfather before him. "Even with the knowledge base we have, we struggle at times in getting the hides just right," Carlos says. "There's a lot we don't have control over. Every hide is different, and this is one of the biggest challenges we face. The drying process of the rawhide is out of our control. We can do everything right -- log selection, the carving, the hide preparation, and stretching it with the proper tension. Then maybe the humidity changes or the air pressure, and it loses its tone. At that point, the only option is to remove the leather and begin again with a new hide. We always have to wait until a drum is perfectly dry to find out if it works."
 

"To try to ensure success, we always reach out to my grandpa's spirit and ask him for his help," Carlos says. "We say a little prayer to the spirits to help guide us."
 

To learn more about Cochiti artisans, read "Storytellers and Drums," an excerpt from my memoir Riding Spirit Horse.

Shamanism is on the Rise in the United Kingdom

Census data has revealed an unlikely religion is on the rise in England and Wales: shamanism.

Census results published by the Office for National Statistics show that less than half of people in the two British nations, England and Wales, identify themselves as Christian. The announcement has also reportedly renewed calls to end the Church of England's role in parliament and schools.

Notably, the people were asked what their religion was rather than about their religious practices or beliefs, a question which is optional since 2001. The number of people who identified as Christians were down from 59.3 per cent in 2011 to 46.6 per cent in 2021. On the other hand, people who said they do not have a religion grew from 25 per cent a decade ago to 37 per cent, last year.

Shamanism is expanding faster than any other religion, with the number of people saying they practice it rising from 650 in 2011 to 8,000 in 2021 in England and Wales. The result might prove controversial, as the Shamanism UK website asserts "it is not a religion, more an authentic expression of mankind’s spirituality."

Pagans and wiccans are also becoming more established. Pagans, who number 74,000 people (up from 57,000 in 2011) and who gather most in Ceredigion, Cornwall and Somerset, and wiccans, who number 13,000. Wicca is sometimes described as a witchcraft tradition whose roots lie in pre-Christian religious traditions, folklore, folk witchcraft and ritual magic.

There was a small rise in numbers of Buddhists. Despite the growth in mindfulness meditation practice over the last decade, the number of people following Buddhism, from which the practice derives, saw just a modest increase of 0.1 percentage points, from 249,000 to 273,000 people identifying as such in England and Wales. The highest concentration of Buddhists was again found in Rushmoor in Hampshire -- home to the Aldershot Buddhist Community Centre -- where the census counted 4,732, up from 3,092 a decade ago.

The Crestone End of Life Project

At 8,000 feet in elevation, Crestone is a small, unique community nestled in the Sangre de Cristo Mountains of south central Colorado. Both beautiful and isolated, Crestone is a spiritual center that includes an astonishing array of sacred sites. Within walking distance of this international village are ashrams, monasteries, zendos, temples, chapels, retreat centers, stupas, shrines, medicine wheels, labyrinths, a ziggurat, and an outdoor cremation pyre.
 

The Crestone End of Life Project (CEOLP) operates one of the only legal, open-air cremation sites in the state of Colorado. Steeped in Hindu, Sikh, and Christian tradition, open-air cremations are rare ceremonies that bring an ancient tradition of disposition to western culture. This ancient and inspirational end-of-life choice returns the body to its original fire and air elements. The process involves a pyre, a half-cord of wood, a wooden stretcher and a shroud. The family or friends of the deceased work together with CEOLP staff to plan the ceremony, and various teams from the organization are trained to produce a deeply meaningful context for marking the passage of a loved one into death.
 

CEOLP offers a non-sectarian, community-driven ceremony where your body can be cremated outdoors in a fiery pyre. Conducting an open-air disposition begins with wrapping the body in a natural fabric shroud, which is placed on a wooden stretcher on a steel grate atop an outdoor hearth. Each member of the procession places a juniper branch on the body.
 

The fire reaches temperatures of over 1,500 degrees, consuming the body. What remains is about three gallons of ashes. The process of dissolution takes three hours, but more than 18 hours for the ashes to be cool enough to collect. Unfortunately for out-of-towners who want to have an open-air cremation, CEOLP's services are only available to local residents of Saguache County. Despite having a population of just 6,000 county residents, CEOLP still performs multiple open-air cremations every year for those who want a disposition ceremony performed by family, friends and community.

Love, Nature, Magic: Shamanic Journeys into the Heart of My Garden

In her new book Love, Nature, Magic: Shamanic Journeys into the Heart of My Garden, Maria Rodale takes the reader on an unusual autobiographical journey through her life. Rodale combines her love of nature and gardening with her experience in shamanic journeying, embarking on an epic adventure to learn from plants, animals and insects--including some of the most misunderstood beings in nature. Maria asks them their purpose and listens as they show and declare what they want us humans to know. From Thistles to Snakes, Poison Ivy to Mosquitoes, these nature beings convey messages that are relevant to every human, showing us how to live in balance and harmony on this Earth.

Rodale is the former CEO of now defunct Rodale Publishing, famous for magazine titles such as Men's Health, Runner's World, and Prevention, and also books including Al Gore's blockbuster, An Inconvenient Truth. Her approach to storytelling is fascinating and unique. She tells us at one point that her original intention was to write a straightforward book about plants, animals and insects, but somehow somewhere along the way she took a different path. The book is less of a single narrative than a series of episodes. In her garden, she periodically slips into a shamanic state of consciousness and communes with nature beings like bat, vulture, mosquito, mugwort, aspen, dandelion and milkweed. This allows her to transition easily from a mundane activity like weeding into a serious topic such as the genocide of Native Americans.
 

This is a beautiful book by a thoughtful author whose writing is both humorous and uplifting. However, it can be uneven at times. Some of the creatures she gives voice to are so preachy as to feel contrived--like the fireflies pleading against the use of pesticides and forever chemicals. At other times her thoughts flow so fast and free they are difficult to follow, like where she jumps from feminism to overpopulation to mosquitoes laying eggs in car tires. But overall she skillfully weaves together snippets of science with thoughts of nature and human existence in the future and episodes of her own life. She also gives voice to some of nature's most overlooked organisms with a wonderful imagination.
 

Rodale is hopeful and optimistic about the future. As she concludes at the beginning of her book, "I now believe it's possible to create a new Eden where knowledge is not a sin, desire is recognized as part of our human purpose, and love and understanding are the original blessings to be nourished and cultivated in the garden of our lives." To learn more, look inside Love, Nature, Magic: Shamanic Journeys into the Heart of My Garden.

Four Steps for Shamanism in Daily Life

Rhonda McCrimmon is a prominent shamanic practitioner and founder of the Centre for Shamanism in Kirriemuir, Scotland. In a recent interview for the British daily newspaper, The Guardian, McCrimmon shared four practical ways to use shamanism in your everyday life:
 

1) Connect with the elements
 

Spend a few moments each day connecting with one of the four elements -- earth, air, fire, water. Notice details, like, is the wind gentle and what direction is it blowing in? Feel the water pass your lips when drinking, flow down your throat and enter your stomach while giving thanks for the nourishment it provides. Breathing crisp winter air with your eyes closed and feeling what emotions that brings up for you that can then be released on the out breath. Walking barefoot on grass and thinking of your ancestors walking the same way giving thanks for their life.
 

2) Listen to the beat
 

Try listening to steady drumbeats, breathing deeply and slowly for five to 10 minutes. Take time to notice how you felt during and afterwards -- this can be developed into shamanic journeying for yourself when you feel ready. This is good for regulating and de-stressing after a hard day.
 

3) Practice gratitude
 

Daily gratitude practice for the earth, the land and the ancestors. Gratitude is good for our body, mind, soul and community, and is great for lowering anxiety.
 

4) Get to know your guides
 

Invite your shamanic guides to make themselves known to you. A guide supports you in your life. Although your guides are always with you, whether you know them or not -- they might be an animal you see all the time or that you have an affinity with -- it can take time to build a relationship with them. You'll know you have met a guide when they appear in your mind unbidden and you feel them around you in difficult moments.

The Pueblo Moccasin Makers

Aaron Cajero began making traditional, Pueblo style moccasins while growing up at Jemez Pueblo, which lies in the foothills of the Jemez Mountains northwest of Albuquerque. He was in the seventh grade at the time. Today, his moccasins are worn by hundreds of ceremonial dancers on Pueblo plazas throughout New Mexico, and he usually has a backlog of orders which can take up to six months to fill.
 

Part of the delay in filling moccasin orders is due to his multifaceted life: Cajero is also a hunting guide, a potter, a traditional bow maker, and a teacher at the Jemez elementary school, where he teaches physical education along with history, language, and traditional Pueblo culture. His cultural studies range from the Pueblos' historical forms of government to moccasin-making and spiritual practices. Cajero knows much of this curriculum personally, having served as his tribe's lieutenant governor three times, and as its overseer of traditional religious practices.
 

Before starting a new pair of moccasins, Cajero first traces the dancer's feet on heavy paper, measures foot height, and notes any unusual physical features. He then cuts into a thick piece of cowhide, creating a shape that's slightly larger than his paper outline. After soaking the new sole in water to soften it, he turns up the outer edge -- a extremely difficult task that has left Cajero with very strong hands.
 

For the moccasins' upper wraps, which must be soft and pliable, Cajero prefers to use fine-grade deer or elk hide. Getting quality supplies can be tough, so Cajero sometimes makes his own leather from the hides of deer or elk he hunts himself, or buys from other Pueblo hunters. He prefers a thick hide so that the moccasins hold up over time. Even for the moccasin tops, if the leather is too thin it sags, creating bulges where the wraps overlap. It needs to look nice and smooth.
 

To stitch the uppers to the sole, Cajero typically uses clear fishing line, because it's lightweight, transparent, and relatively easy to work with. For a moccasin that is entirely authentic, however, he uses elk sinew, which must be kept wet during the stitching. Sinew is more difficult than a nylon line to thread through the leather's holes, which he punches with a tool he made himself by embedding a heavy needle into a wooden handle. Cajero has found that sinew makes a tighter stitch, because it tightens itself as it dries, but it takes more time.
 

This means that a pair of moccasins -- when made with sinew, and leather that Cajero has tanned himself -- runs about $1,000, more than twice the price of a standard pair. It costs more to do it all the old way, but it is well worth it for many traditional dancers.

Expanded States of Consciousness World Summit

The Expanded States of Consciousness World Summit is a free 9-day online event featuring 65+ world-class experts, including Deepak Chopra, Luisah Teish, Wim Hof, Rosalind Watts, Andrew Weil, Grandmother Flordemayo, Paul Stamets, Gita Vaid, Ken Wilber, Sandra Ingerman, Dan Siegel, Krishna Das, and many more. This summit is designed to create a profound journey and transformative learning experience for anyone interested in expanded states of consciousness and their potential for our individual and collective healing, spiritual evolution and awakening. This includes practitioners, clinicians, researchers, guides, coaches and other helping professionals, researchers, and the general public.
 

Over nine days, you will have the opportunity to learn learn about the potential of expanded states of consciousness for healing trauma, healing attachment wounds, and deepening resilience. Discover how these practices can help us unlock our full potential, leading to a more fulfilling life with greater meaning and purpose. The summit will cover a wide range of methods, including:

•     Meditation
•     Breathwork
•     Psychedelics
•     Plant medicines
•     Shamanism
•     Music, chanting, and sound healing
•     Tools and practices for integration

 

During the Summit, you'll hear about the cutting-edge research on consciousness and expanded states and be able to explore different practices and techniques for accessing and integrating these states…While connecting with a global community of like-minded individuals exploring the further reaches of consciousness and human potential. Whether you're an experienced practitioner or just curious about the nature of consciousness, this Summit is sure to be an illuminating and transformative experience. Free streaming of the summit starts Tuesday, April 18th at 7:00 am EDT USA, click here to claim your free ticket.

Pass the Pipe

You've probably heard the expression "pass the peace pipe." It might have been when two parties struck a compromise after previously being at an impasse. The phrase comes from early American settlers and soldiers who noticed Indigenous peoples smoking ceremonial pipes during treaty signings. They misunderstood this to mean pipe smoking symbolized peacemaking in Native American culture and hence the word "peace pipe" and phrases like "pass the peace pipe" came about.
 

But, like many conventional American ideas about the history and culture of Indigenous peoples, the term peace pipe is a misnomer, says Gabrielle Drapeau, an interpretive park ranger at Minnesota's Pipestone National Monument and an enrolled member of the Yankton Sioux Tribe of South Dakota. Tribal enrollment requirements preserve the unique character and traditions of each tribe. The tribes establish membership criteria based on shared customs, traditions, language and tribal blood.
 

Many Native Americans smoke pipes -- and not just in recognition of peace, but in ceremony and prayer as well as a way to connect with God. "So, don't use the term peace pipe," Drapeau says. "It's just pipe."
 

But these were -- and are still -- not just pipes. These artifacts, the tradition of pipe smoking and the ceremonies during which they are smoked hold far more significance for American Indian peoples across North America than the misnomer conveys.
 

A Short History of the Ceremonial Pipe
 

There is no singular word for these ceremonial pipes that spans all Native American cultures. The broad term often given to them is calumet, from the French word chalumet, which means reed or flute. Various tribes have their own unique names in their own languages. For example, the Lakota sacred pipe is called a chanunpa. 

 

Ceremonial pipes have been a part of several Native American cultures for at least 5,000 years and are still used for ceremony and prayer. "I grew up this way. It's the only way I know how to pray," Drapeau says. "To me, it is like a physical representation of your connection to God."
 

The legends of how tribe elders first received pipes differ, too. According to Lakota legend, the first pipe was brought to Earth 19 generations ago by a divine messenger known as White Buffalo Calf Woman (known in the Lakota language as Pte-san Win-yan). The pipe was given to the people who would not forget -- the Oceti Sakowin, or Seven Council Fires of the Lakota, Dakota and Nakota nations. The Buffalo Calf Woman came to the tribes when there was a great famine and instructed them about living in balance with nature. She gifted the people with a sacred bundle containing the White Buffalo Calf Pipe, which still exists to this day and is kept by Chief Arvol Looking Horse of the Cheyenne River Sioux Tribe. Other members of the tribes are also pipe carriers: stewards entrusted with the care of particular ceremonial and personal pipes.