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The philosophy and religion of the Tlingit, although never formally codified, was historically a fairly well organized philosophical and religious system whose basic axioms shaped the way all Tlingit people viewed and interacted with the world around them. Between 1886 and 1895, in the face of their shamans' inability to treat Old World diseases including smallpox, many Tlingit people converted to Orthodox Christianity.〔Boyd, Robert Thomas. (The Coming of the Spirit of Pestilence: Introduced Infectious Diseases and Population Decline among Northwest Coast Indians, 1774-1874. ) Seattle: University of Washington Press, 1999: 241. ISBN 978-0-295-97837-6.〕 It has been argued that they saw Eastern Orthodox Christianity as a way of resisting assimilation to the "American way of life", which was associated with Presbyterianism.〔Kan, Sergei. 1999. Memory eternal: Tlingit culture and Russian Orthodox Christianity through two centuries. P.xix-xxii〕 Russian Orthodox missionaries had translated their liturgy into the Tlingit language. After Christianization, the Tlingit belief system began to erode. Today, some young Tlingits look back towards what their traditional tribal religions and worldview for inspiration, security, and a sense of identity. While many elders converted, contemporary Tlingit "reconcile Christianity and the 'traditional culture.'"〔Kan Sergei. ("Shamanism and Christianity: Modern-Day Tlingit Elders Look at the Past." ) Klass, Morton and Maxine Wiesgrau, eds. ''Across The Boundaries Of Belief: Contemporary Issues In The Anthropology Of Religion.'' Boulder, CO: Westview Press, 1999: 42. ISBN 978-0-8133-2695-5.〕 ==Dualism== The Tlingit see the world as a system of dichotomies. The most obvious is the division between the light water and the dark forest which surrounds their daily lives in the Tlingit homeland. Water serves as a primary means of transportation, and as a source of most Tlingit foods. Its surface is flat and broad, and most dangers on the water are readily perceived by the naked eye. Light reflects brightly off the sea, and it is one of the first things that a person in Southeast Alaska sees when they look outside. Like all things, danger lurks beneath its surface, but these dangers are for the most part easily avoided with some caution and planning. For such reasons it is considered a relatively safe and reliable place, and thus represents the apparent forces of the Tlingit world. In contrast, the dense and forbidding rainforest of Southeast Alaska is dark and misty in even the brightest summer weather. Untold dangers from bears, falling trees, dank muskeg, and the risk of being lost all make the forest a constantly dangerous place. Vision in the forest is poor, reliable landmarks are few, and food is scarce in comparison to the seashore. Entering the forest always means travelling uphill, often up the sides of steep mountains, and clear trails are rare to nonexistent. Thus the forest represents the hidden forces in the Tlingit world. Another series of dichotomies in Tlingit thought are wet versus dry, heat versus cold, and hard versus soft. A wet, cold climate causes people to seek warm, dry shelter. The traditional Tlingit house, with its solid redcedar construction and blazing central fireplace, represented an ideal Tlingit conception of warmth, hardness, and dryness. Contrast the soggy forest floor that is covered with soft rotten trees and moist, squishy moss, both of which make for uncomfortable habitation. Three attributes that Tlingits value in a person are hardness, dryness, and heat. These can be perceived in many different ways, such as the hardness of strong bones or the hardness of a firm will; the heat given off by a healthy living man, or the heat of a passionate feeling; the dryness of clean skin and hair, or the sharp dry scent of cedar. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Philosophy and religion of the Tlingit」の詳細全文を読む スポンサード リンク
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