Our quote for today is from Luther Standing Bear. He said, "Out of the Indian approach to life there came a great freedom, an intense and absorbing respect for life, enriching faith in a Supreme Power, and principles of truth, honesty, generosity, equity and brotherhood as a guide to mundane relations." In this podcast, we are making our way through Garry R. Morgan's book, "Understanding World Religions in 15 Minutes a Day." Garry Morgan is a Professor of Intercultural Studies at Northwestern College. He served with World Venture for 20 years in Kenya, Ethiopia, Uganda, and Tanzania. And, I want to remind you to take advantage of our special offer. If you enjoy this podcast, please feel free to purchase a copy of the book that we are using -- "Understanding World Religions in 15 Minutes a Day" by Garry R. Morgan. It is available on our website for just $20. You can make your purchase today at understandingworldreligionspodcast.com. Our topic for today is, "Native American Religions"  Like all animistic religions, Native American religions (NARs) provide a variety of beliefs and practices that make generalizations challenging. Thus it is necessary to speak in the plural of Native religions. Depending on where they have settled, the various Native American people groups, or tribes, have made their living through agriculture, pastoral tending of livestock, or hunting and gathering. Some have lived in settled towns or small cities. Others have lived nomadically, following herds of buffalo or other wild game. One consequence has been an assortment of religious expressions and rituals.  Another factor inhibiting description of these religions is that in most cases Native Americans left no written records of life before the arrival of European immigrants. Written sources, therefore, usually have been produced by outside observers of Native life, which inserts a non-Native worldview into depictions and explanations, even when the writer strives to avoid bias. Many early sources, unfortunately, did not even attempt neutrality but describe these religions in negative terms.  Finally, Native American interactions with European settlers from the seventeenth century onward resulted in extensive conversion, at least outwardly, to Christianity. By the mid-twentieth century, most Native people professed to be Christian, though many mixed traditional practices with their new faith. Since 1960, there has been a massive resurgence of interest in Native culture and religions, with a subsequent reversal of the number of Native Americans professing Christianity. However, we cannot always know whether today's post-Christian Native practices and rituals are the same as they were before interaction with Europeans.  One applicable generalization is that Native American religions have a strong emphasis on the spirit world, something they share with the rest of the huge animistic category. But specific beliefs about its traits vary. Some Native tribes have worship rituals of key spirits such as Mother Earth, thunder and/or lightning, and guardian spirits; these might be considered polytheistic, since they lack one central deity. Many other tribes, however, believe in a Great Spirit or Creator Spirit who exists above the rest of the spirit world. This spirit may be impersonal, leading to Deism, or personal and so more monotheistic in nature. Still others see this Great Spirit as a divine force in nature and, accordingly, are more pantheistic in outlook.  Another generally valid observation is that Native peoples highly value living in balance with the natural environment. While traditionally this was a physical necessity, it also found and continues today to find validity in their respect for the spirits they believe live in the natural realm. There have been exceptions on both sides, but among the most common sources of conflict between Nati