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Wendat Feast Of The Dead Analysis

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The Huron-Wendat Feast of the Dead by Erik R. Seeman Introduction Two thousand Wendat Indians rested on the periphery of a gargantuan interment pit... they had the bones of approximately seven hundred dead friends and family unit members in their arms. The Wendat had devotedly scraped, as well as cleaned the corpse’s bones that had decayed on the gallows. They anticipated only the indicator from the ritual master to put the bones within the hollow. This was the grand Feast of the Dead. Eyewitnesses to these Wendat entombment rituals were European pioneers, along with French Jesuit missionaries in exacting. Rather than being appalled by these unusual native practices, Europeans made out the parallels among them and their individual understanding …show more content…

This distressing epidemic is accountable for the demise of one to around two thousand inhabitants in the duration of less than one year. An atmosphere of camaraderie now flowed through the land of Wendake, linking the Wendat, as well as the French as they functioned jointly to fight this infection. It is particularly intriguing to observe the Wendat people start to recognize the healing applications of Brébeuf, principally in the parts of bloodletting (Arsić 56). The coming of Tonnerwanont altered everything. He placed blameworthiness for the infection on the Black Robes, in addition to going as far as to assert that Jesuits were intoxicating the Wendat whose wellbeing was improving. This amplified the anxiety between the two-populace groups and a number of Wendat started threatening to execute the Jesuits. The major reason that the threats of Wendat were not rewarded was because of the stipulation for doing business. The Wendat were prepared to be social towards the French so that they could sustain their customs pertaining to passing away (Williamsonn 95). The act of the people leaving the bits and pieces with the deceased, when viewed at from a current mind status, would come out to be a means of the breathing to express their anguish, much like putting flora on a grave, however, not as essentially benefitting the deceased. From the seventeenth century Wendat point of view however, the deceased needed to have bits and pieces with them to present as greeting gifts while they bypassed into the spirit world, thus, the offering of goods to the deceased would emerge to be a self-sacrificing act by the

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Elderly men were assigned the duty of being “bone-pickers”, which meant they had to grow their nails out very long to pick the flesh off of the deceased’s bones (Choctaw Tribe). They believed that there was great power in an individual’s bones. When the bone-pickers duties to the Indian concluded, they created a large stand, and placed the person ’s horse(s) on it, and then they roasted them. The meat was then shared between the whole tribe (Carson 498).

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Outsiders may look upon Aztec human sacrificial practices as disturbing, but to the Aztecs, it was a beautiful, worthy, and prideful thing to do. In fact, it was considered an honor to be a human sacrifice, and as described by one 17 year-old boy watching a sacrificial ceremony, he described that he felt “amazed by the physical beauty of the enemy warrior who was killed at the end of the festival.” In the time before one is sacrificed, he is given all the finest luxuries from the nobles' storehouses, including foods, clothes, teachers, women, and instruction. He walks among the Aztec people as “a living god.” There have been many works of art depicting the sacrifice, which are direct references that historians can refer to for Aztec culture and history.

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They sacrificed people by stretching people over the Alter and a fire

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Caporael has identified several outbreaks of ergotism in ancient and medieval times, including the epidemic of "holy fire" in Constantinople in 944 CE, and the epidemic of St. Anthony's fire in France in the 11th and 12th centuries. By tracing the history of these outbreaks, Caporael has shown that ergotism was a persistent problem that posed a serious threat to public health and social stability. She argues that the recurrent outbreaks of ergotism created a climate of fear and uncertainty that led to a variety of social and political changes. For example, Caporael notes that the epidemic of St. Anthony's fire in 11th and 12th century France contributed to the rise of the cult of St. Anthony, as people turned to the saint for divine protection from the disease. She also suggests that ergotism may have contributed to the witch hunts of the 16th and 17th centuries, as the symptoms of ergotism were often mistaken for signs of

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“Women with child, but rippin up their bellies, tore them alive in pieces.”(Las Casas, Brevisima relacion de la destruction de las Indias) Las Casas wrote of how innocent, unborn children were killed. Natives were hung low, but high enough their feet did not reach the ground. “The erected certain Gibbets, large, but low made, so that their feet almost reached the ground… They made a fire to burn them to Ashes whilst hanging on them..” Fire was set underneath them, burning them alive.

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While this painting is more of a peaceful and natural sense his works "Ritual Fire" and "Ritual Circle" show a scene of village eating, laughing, and even dancing together. Much like what the English Villagers themselves did during a celebration. There are no bloody rituals or consuming of body parts, just a village

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They also cremated people that were sick. They burned some people alive. They made some people burn their own family members. First to get there they had to get in cattle cars. To transport the people they put them into the cattle cars.

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A person’s culture is their way of life. From a young age, we learn to act within the norms of our culture and to be truly ethnocentric. What if one day someone came into your life and told you everything you were doing your entire life was wrong and stupid? Brian Moore’s Black Robe, tells the story of Laforgue, a Jesuit priest from 17th Century Québec who travels to an unfamiliar land called New France. Laforgue’s goal is to convert Algonquin Native Americans into God fearing Christians. Laforgue faces many cultural misunderstandings with the Natives along his journey; he finds the most difficulties understanding the native’s concept of death, why they value dreams, and overcoming ethnocentrism.

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Horace Miner, a American Anthropologist wrote an academic essay titled “Body Ritual Among the Nacirema.” In this article Miner described some of the bizarre rituals and practices of the “Nacirema” which the reader comes to find out that he is talking about North Americans. The way Miner goes into detail about how these people live makes them seem foreign. Thus making the norm for an American lifestyle seem odd because the certain type of lingo Miner uses to make this “tribe” more exotic then the actually are. His point in doing this is to show the reader how obnoxious anthropologist can be when they are explain a different culture.

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They take up food as moral recognition, hunting and gathering, and basic representation of personal identity. Being that there are partners that refer to each other by food gift of the dead. There is no such thing as a natural or accidental death in the Korowai tribe. The Korowai tribe suspect that all human deaths are provoked by witch masters. Recently, men accused of being witches were transported across the country to be executed and eaten by non-kin and others were just simply arrested.

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