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mem_normal2 ONLINE
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LAST LOGIN: 07/20/2018 17:23:24


 photo 74076cd5_zps8204056c.gifall kinds of music...dire staits,u2 and phil collins are some of my favorites

i like gardening and sports.i love to go to sea.
scarface,taxi driver...it s always great to watch a good movie.

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taryk65 has 60 friend(s)

Displaying 8 out of 1852 comments
07/20/2018 20:17:11

Sweet surrender...

Sweet Surrender...

07/20/2018 20:10:48

07/20/2018 19:56:16

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07/20/2018 19:00:25

07/20/2018 18:45:39
Enjoy your evening my friend ...Creator Blessings Carol Anne..

Native American Dragonfly Mythology
Dragonflies play a variety of roles in the mythology of different Native American tribes. In the Hopi and Pueblo tribes, the dragonfly was considered a medicine animal, associated with healing and transformation, whose spirit was often called upon by medicine men and women. Killing a dragonfly was considered highly taboo in the Pueblo tribes. To the Navajo tribe, the dragonfly is a symbol of water, and dragonfly images frequently appear in sacred sandpaintings to represent the element of water. In Plains Indian traditions, dragonflies are symbols of protection or even invincibility, and pictures of dragonflies were often painted on war shirts and tepee covers to ward off danger and injury.
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The 'Two-Spirit' people of indigenous North Americans

by Walter L Williams

Native Americans have often held intersex, androgynous people, feminine males and masculine females in high respect. The most common term to define such persons today is to refer to them as "two-spirit" people, but in the past feminine males were sometimes referred to as "berdache" by early French explorers in North America, who adapted a Persian word "bardaj", meaning an intimate male friend. Because these androgynous males were commonly married to a masculine man, or had sex with men, and the masculine females had feminine women as wives, the term berdache had a clear homosexual connotation. Both the Spanish settlers in Latin America and the English colonists in North America condemned them as "sodomites". 

Rather than emphasising the homosexuality of these persons, however, many Native Americans focused on their spiritual gifts. American Indian traditionalists, even today, tend to see a person's basic character as a reflection of their spirit. Since everything that exists is thought to come from the spirit world, androgynous or transgender persons are seen as doubly blessed, having both the spirit of a man and the spirit of a woman. Thus, they are honoured for having two spirits, and are seen as more spiritually gifted than the typical masculine male or feminine female.
Therefore, many Native American religions, rather than stigmatising such persons, often looked to them as religious leaders and teachers. Quite similar religious traditions existed among the native peoples of Siberia and many parts of Central and southeast Asia. Since the ancestors of Native Americans migrated from Siberia over 20,000 years ago, and since reports of highly respected androgynous persons have been noted among indigenous Americans from Alaska to Chile, androgyny seems to be quite ancient among humans.

Rather than the physical body, Native Americans emphasised a person's "spirit", or character, as being most important. Instead of seeing two-spirit persons as transsexuals who try to make themselves into "the opposite sex", it is more accurate to understand them as individuals who take on a gender status that is different from both men and women. This alternative gender status offers a range of possibilities, from slightly effeminate males or masculine females, to androgynous or transgender persons, to those who completely cross-dress and act as the other gender. The emphasis of Native Americans is not to force every person into one box, but to allow for the reality of diversity in gender and sexual identities.
Most of the evidence for respectful two-spirit traditions is focused on the native peoples of the Plains, the Great Lakes, the Southwest, and California. With over a thousand vastly different cultural and linguistic backgrounds, it is important not to overgeneralise for the indigenous peoples of North America. Some documentary sources suggest that a minority of societies treated two-spirit persons disrespectfully, by kidding them or discouraging children from taking on a two-spirit role. However, many of the documents that report negative reactions are themselves suspect, and should be evaluated critically in light of the preponderance of evidence that suggests a respectful attitude. Some European commentators, from early frontier explorers to modern anthropologists, also were influenced by their own homophobic prejudices to distort native attitudes.

Two-spirit people were respected by native societies not only due to religious attitudes, but also because of practical concerns. Because their gender roles involved a mixture of both masculine and feminine traits, two-spirit persons could do both the work of men and of women. They were often considered to be hard workers and artistically gifted, of great value to their extended families and community. Among some groups, such as the Navajo, a family was believed to be economically benefited by having a "nadleh" (literally translated as "one who is transformed") androgynous person as a relative. Two-spirit persons assisted their siblings' children and took care of elderly relatives, and often served as adoptive parents for homeless children.

A feminine male who preferred to do women's work (gathering wild plants or farming domestic plants) was logically expected to marry a masculine male, who did men's work (hunting and warfare). Because a family needed both plant foods and meat, a masculine female hunter, in turn, usually married a feminine female, to provide these complementary gender roles for economic survival. The gender-conforming spouse of two-spirit people did not see themselves as "homosexual" or as anything other than "normal".
In the 20th-century, as homophobic European Christian influences increased among many Native Americans, respect for same-sex love and for androgynous persons greatly declined. Two-spirit people were often forced, either by government officials, Christian missionaries or their own community, to conform to standard gender roles. Some, who could not conform, either went underground or committed suicide. With the imposition of Euro-American marriage laws, same-sex marriages between two-spirit people and their spouses were no longer legally recognised. But with the revitalisation of Native American "red power" cultural pride since the 60s, and the rise of gay and lesbian liberation movements at the same time, a new respect for androgyny started slowly re-emerging among American Indian people.
Because of this tradition of respect, in the 90s many gay and lesbian Native American activists in the United States and Canada rejected the French word berdache in favour of the term two-spirit people to describe themselves. Many non-American Indians have incorporated knowledge of Native American two-spirit traditions into their increasing acceptance of same-sex love, androgyny and transgender diversity. Native American same-sex marriages have been used as a model for legalising same-sex marriages, and the spiritual gifts of androgynous persons have started to become more recognised.


Htayetu Was’te (Good evening)
Native American Tales:
“I am truly astonished that the French have so little cleverness. They try to persuade us to convert our poles, our barks, and our wigwams into their houses of stone and of wood that are as tall and lofty as these trees. Very well! But why do men of five to six feet in height need houses that are sixty to eighty?
Do we not have all the advantages in our houses that you have in yours, such as reposting, drinking, sleeping, eating, and amusing ourselves with friends when we wish?
Have you as much ingenuity as the Indians, who carry their houses and their wigwams with them so that they may lodge wherever they please? We can say that we are at home everywhere, because we set up our wigwams with ease wherever we go, without asking permission from anyone.
You reproach us - very inappropriately - and tell us that our country is a little hell in contrast with France, which you compare to a terrestrial paradise. If this is true, why did you leave it? Why did you abandon your wives, children, relatives, and friends?
Which of these is the wisest and happiest - he who labors without ceasing and only obtains, with great trouble, enough to live on, or he who rests in comfort and finds all that he needs in the pleasure of hunting and fishing?
Learn now, my brother, once and for all, because I must open my heart to you: There is no Indian who does not consider himself infinitely more happy and more powerful than the French.”
Micmac Chief (1676)
Wopila Tanka

07/20/2018 17:39:47






Just stoppin' by to say howdy friend...

07/20/2018 17:03:53

07/20/2018 16:59:46

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