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The Slavic languages share a term for "werewolf" derived from the Common Slavic vuko-dlak, meaning "wolf-furr". The wolf as a mythological creature plays an important role in Balkan and Serbian mythology and cults. [34] [35] In the Slavic and old Serbian religion and mythology, the wolf was used as a totem. [36]
Tsimshian mythology is the mythology of the Tsimshian, an Aboriginal people in Canada and a Native American tribe in the United States. The majority of Tsimshian people live in British Columbia, while others live in Alaska. [citation needed] Tsmishian myth is known from orally-passed tales.
Toth dismisses the notion that the Whispering Giant sculptures are totem poles or represent Native American art, and has further stated that it would be inappropriate to carve totems because they were traditionally carved by Northwestern Indian tribes and had religious significance, where his carvings are intended as sculptures of Native ...
Next, he sent out the deer, who came back in two weeks saying he had reached the end. Finally, he sent the wolf, and the wolf never returned because the land had gotten so big. The Lenape claim that this is why the wolf howls, that it is really a call for their ancestor to come back home. [1]
Barrett, Samuel A. "Myths of the Southern Sierra Miwok", University of California Publications in American Archaeology and Ethnology, March 23, 1927, Vol. 16, pages 1–28. Bruchac, Joseph, editor. "Silver Fox and Coyote Create Earth", Native American Animal Stories, edited by Joseph Bruchac (Fulcrum Pub.: Golden, CO, 1992), 3–4.
List of Native American deities, sortable by name of tribe or name of deity. This is a dynamic list and may never be able to satisfy particular standards for completeness. You can help by adding missing items with reliable sources .
Within Haida mythology, Raven is a central character, as he is for many of the Indigenous peoples of the Americas; see Raven Tales.While frequently described as a "trickster", Haidas believe Raven, or Yáahl [2] to be a complex reflection of one's own self.
The primary non-Native source for academic information on Zuni fetishes is the Second Annual Report of the Bureau of Ethnology submitted in 1881 by Frank Hamilton Cushing and posthumously published as Zuni Fetishes in 1966, with several later reprints. Cushing reports that the Zuni divided the world into six regions or directions: north, west ...