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This examination looks at the contextual and cultural implications of learning, using sources from story-telling traditions. The thesis proposes that perceptions of reality are manipulable fictions. It uses the teachings of the American visionary writer, Lynn Andrews, to illustrate how a person's perceptions can be altered to his or her advantage, and how, when not properly attended to, perceptions can manipulate the person. Andrews' work is compared to that of Carlos Castaneda and other contemporary visionary writers, as well as to very old teachings from an oral tradition. I have set the study of Andrews' insights in the social, environmental and educational contexts of North America in the final years of the 20th century, as I experience those contexts in my private and professional academic life. I conclude that including knowledge such as that which Andrews offers, in the menu of teachings available to and tolerated by North Americans, is essential. / The thesis details a set of extra-ordinary teachings proffered by Lynn Andrews, purportedly of native origin. Attention is given both to the techniques used to teach and to the exceptional knowledge imparted. In Part I, I speak of the distinct culture of learning which I come from, and reply to detractors of cross-cultural teaching. I outline the general purposes which I believe these teachings can serve in any culture, and most particularly in the global culture of life on earth. Part II is a detailed exposition of the teachings in the first two books by Lynn Andrews. Part III addresses some of the challenges confronting those who wish to take her teachings to heart and pass them on to others. This section makes it clear that such teachings are not appropriate for everyone, and are not to be instituted in a systemic context.

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No description available.

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Natural phenomena and natural disasters occur across the regions of the United States. While science now provides factual documentation for causes of meteorological and geological events, most Native American tribes lacked scientific explanations of these occurrences. Native Americans, however, sought to explain the effects and often devastation resulting from meteorological and geological events in some manner. The religions and mythologies of many cultures provide explanations for the occurrence of natural phenomena through supernatural intervention. The presentation of myths by geographic region provided the basis for analysis of explanations for natural phenomena. Regional analysis of myths suggests that commonalities exist among Native American Groups experiencing similar meteorological and geological events. Furthermore, common themes span across regional boundaries. For example, the use of a Thunderbird, a large bird with glowing eyes, as an explanation for the occurrence of thunder and storms occurs in every region of the United States. Another common theme is the use of a storm by a supernatural force as punishment for unacceptable behaviors of the earth's inhabitants. The most frequent example of this is the theme of a flood that destroys many inhabitants at some point in the history of the tribe. Often, storms and other natural phenomena have explanations based in the creation myth of the tribe. Another theme in myths regarding natural phenomena is the resolution of opposing forces. In many myths, the opposition exists between humans and nature, weather beings or spirits, or animals and nature. Myths regarding natural phenomena occasionally contain the attempt by humans or animals to gain control over nature or natural elements. The results of this control vary from favorable to unfavorable for those involved. A final theme exhibited in many myths is the function of a supernatural force associated with weather as a guardian, protector, and provider. The belief in these guardians provides Native Americans with assurance that they will be protected, and provided for, especially in times of natural disasters or storms. Research indicates that compilation of myths regarding natural phenomena facilitates regional and cross-cultural analysis and understanding of the role of supernatural intervention in Native American comprehension of natural phenomena. / Department of Anthropology

In 1855 Parley P. Pratt, a Mormon missionary and member of the Quorum of the Twelve, published Key to the Science of Theology. It was the culmination of over twenty years of intellectual engagement with the young religious movement of Mormonism. The book was also the first attempt by any Mormon at writing a comprehensive summary of the religion's theological ideas. Pratt covered topics ranging from the origins of theology in ancient Judaism, the apostasy of early Christianity, the restoration of correct theology with nineteenth century Mormonism, dreams, polygamy, and communication with beings on other planets. For nearly fifty years after its publication, Key to the Science of Theology was one of the most widely circulated books within the Mormon community, serving as a model of doctrinal orthodoxy. This thesis aims to understand Pratt's book and his theological ideas, broadly, in their historical context. Primary sources related to Pratt and his contemporaries, including other works by Pratt, Mormon missionary tracts, newspaper clippings, and theological writings by competing religions, help place Pratt's ideas within the larger framework of American religious and intellectual thought of the early to mid-nineteenth century. Pratt drew from non-Mormon sources to help explain the Church's teachings, at times appropriating ideas and rhetoric from elsewhere to bolster his claims about the superiority and universality of the Mormon message. The first chapter of this thesis gives a biographical sketch of Pratt. It introduces key concepts in Mormon belief and how Pratt conceived them. Furthermore, the chapter offers a philosophical take on Pratt's life as one motivated by an apocalyptic worldview. Chapter two draws upon Pratt's apocalyptic conscience to examine his eschatological ideas including a strain of early Mormon thought regarding theocracy. Pratt envisioned a world-wide theocracy coming at the millennium. Mormons, Jews, and Native Americans as ancient Israelites would all share in a world-wide order built around twin centers of power in the historical Jerusalem and a New Jerusalem to be established in North America. Chapter three looks at Pratt's cosmology and argues that his views of the universe, including other planets and beings, were influenced and framed by contemporary Spiritualism as a means of combatting the threat of Mormons leaving the Church for Spiritualist practices. The epilogue looks at changes made to the text of Key to the Science of Theology in 1915 by Church leader Charles Penrose. It places the text's republication within an ongoing battle between older Church leaders like Penrose and younger leaders such as John Widtsoe over what would constitute Mormon orthodoxy during the modernizing phase of the Church in the early twentieth century. Issues like evolution and polygamy took the forefront over eschatological and cosmological concerns.