Wakanism

Wakanism
Uŋkítȟačhaŋkú, Baaxpaláaxe
A feathered drum with an 8 pointed star in the center, depicting the four cardinal directions.
Classification	Naturetheistic
Orientation	Pantheistic
Scripture	Wótakuye-wówapi
Theology	Wakanist Theology
Polity	Congregational
Governance	Wíomníčiye (Sun council)
Region	Mniohuta
Language	Mniyapi
Headquarters	Minnehaha,
Founder	Ptesáŋwiŋ (legendary)
Origin	circa. 1000 CE
Members	21.1 million (2020)

Wakanism (Oyáte Mnióhuta: ᐆᐣᐠᑭᖬᐨᐦᐊᐣᐠᑰ, Nuxbáaga Bikkaashúa: ᐹᐠᐢᐸᓬᐋᐊxᐁ, romanized: Uŋkítȟačhaŋkú) is the predominant religion in Mniohuta, with minor followings in neighboring states and abroad. Classified as an indigenous Norumbian religion by scholars of religion, it is the primary faith of the country and considered a nature religion. While there is no executive of the faith, a council of various faithkeepers meet on the Summer Solstice each year at a Sun Dance in Minnehaha.

Central to Wakanist religion is polytheism, animism, and shamanim, as well as the concept of wakʽą, an energy or power permeating the universe. The unified totality of wakʽą is termed Wakʽą Tʽąką and is regarded as the source of all things. Wakanist religious scholars and faithkeepers believe that, due to their shared possession of wakʽą, humans exist in a state of kinship with all life forms, a relationship that informs adherents' behavior which divies towards an inherent environmentalist outlook.

The Wakanist worldview includes various supernatural wakʽą beings, the wakʽąpi, who may be benevolent or malevolent towards humanity. The wakʽąpi, are believed to inhabit all things, including the forces of nature and prominent landscape locations. They are worshiped at Thípi-naǧí, large temples and shrines, of which there are usually several in even small towns and communes. Thípi-naǧí are staffed by priests and volunteers, known as wičháša wakȟáŋ (faithkeepers), who oversee offerings of food and drink to the specific wakʽąpi enshrined at that location.

Other common rituals include Ohóla (walking with nature), rites of passage, and seasonal festivals. Public shrines facilitate forms of divination and supply religious objects, such as charms and other spiritual objects, to the religion's adherents. Wakanism places a major conceptual focus on being at one with nature and fostering community with everyone and everything around you, largely through group worship involving song and dance, as well as daily callings such as gardening, especially before worship. Central to the Wakanist faith are basic tenants known as the Ičʼwičhóni, or life vow, in which one vows to uphold basic tenants of life to the day they day. On matters of afterlife, Wakanist practitioners believe in the immortal soul, with the recently deceased taking the wanáği tʽacʽáku (ghost road) towards the wanáği tʽamákʽocʽe (ghost world), where they are judged for passage by their šicų, or guardian spirit.

Although historians debate at what point it is suitable to refer to Wakanism as a distinct religion, worship of wakʽą and Wakʽą Tʽąką has been traced as far back as 1,000 BCE. The religion's legendary founder, Ptesáŋwiŋ (White Buffalo Calf Woman), is said to have lived before this, but because of the early dependence on solely oral tradition it is hard to find an exact date. In essence, the prehistory of Wakanism "is at best conjectural", but began to develop a limited centralization with the first Sun Dance, and the Years of Ash. The introduction of a written language allowed for oral accounts to be transmitted and formalized, and were often a topic of debate at yearly sundances by what came to be known as Wíomníčiye, or the sun council, a collection of wičháša wakȟáŋ who were considered experts in the faith and allowed for the formalization of a religious canon that has been retained since then. Wakanist ethics would be the driving forced behind Mniohuti politics up to and continuing into the modern day. A number of political salons in Mniohuta often prioritize values on the basis of pleasing the spirits, particularly with relation to environmentalism and communalism.

Etymology

The term Wakanism is often credited to Anglic merchant and explorer William Hawkins who travelled through much of Northeastern and central Norumbia in 1271, and came about from a misunderstanding of the word Wakʽą. As such, Wakanism is an exonym, though one retained in international academic circles due to the variety of languages in modern Mniohuta that make narrowing it into a single all-encompassing word difficult.

Historically, Thituwan peoples of what is today Mniohuta did not use any word to define their religion, but would often identify themselves by their nearest temple, their wičháša wakȟáŋ, or by a particular spirit they most closely worshipped or identified with. Words such as Uŋkítȟačhaŋkú and Baaxpaláaxe originate from post-Asherionic shifts brought on by the growth of Fretrekerinism to clearly distinct the more Christian influenced faith from traditional Thituwan faiths. While it was unclear what the exact origin point is of the Khowakota term Uŋkítȟačhaŋkú, the accepted origin comes from a mixing of the words wakȟáŋla, meaning "path", and Uŋkitȟa meaning "our". The Hinhanata word Baaxpaláaxe follows a similar trajectory in terms of its terminology, though coming out closer to "the righteous path", a popular term used by the renown Hewaktokta revivalist Sakima Akchiwakíiwacheetche who incorporated elements of the Thunder Dance movement into his teachings.

Beliefs

Wakanism is a polytheistic religion with a hierarchy of spirits, often

Wakʽąpi

The wakʽąpi (wakampi) are beings made from wakʽą. In Anglic, such entities are commonly called "the spirits". Anthropologists often characterize these as "supernatural beings and powers," although Wakanist belief draws no distinction between the natural and the supernatural.

In Wakanist belief, the wakʽąpi are immortal. Much of the information about them derives from the opening pages of Wótakuye-wówapi, with these spirits playing a role in creating and controlling the universe. They display a range of emotions, although their motives are often difficult to determine. Morally ambiguous in their approach to humanity, they can behave either benevolently or malevolently to humans. If offended by humans, the spirits can inflict misfortune, hardship, and even death. Their appearance is thought to sometimes be marked by white or blue flashing lights, but they can typically take any form and thus Wakanists believe they might encounter such entities in daily life without knowing it. The wakʽąpi are often worshipped at various temples and through ritual, but can be placated in different ways. A key way of showing these spirits respect is by referring to them with the honorific terms tʻukášila or thukášila ("paternal grandfather") or ųcí (grandmother), terms which invoke a family relationship.

There is much variation in how faithkeepers classify the wakʽąpi, as these classifications can derive from individual visions and experiences that may attach them to one spirit or another. The primary approach agreed upon by the Wíomníčiye is to divide them into 16 categories, arranged hierarchically into groups of four: the Wakȟáŋ akanta, the Wakȟáŋ kolaya, the Wakȟáŋ kuya, and the Wakȟáŋlapi. The former two groups are considered to be Wakȟáŋ kin ("the sacred"); the latter two called Taku Wakȟáŋ ("sacred things"). The Wakȟáŋ akatna or "superior wakan" comprise four primordial characters: light, Wi, the sky, Škaŋ, mother Earth, Makȟá-akáŋl, and the rock and father of the previous three, Íŋyaŋ. The Wakȟáŋ kolaya, or "those whom the wakan call friends or children", include the moon, Haŋhépi Wi, the wind, Anúŋğite, the falling star and spirit of peace, Wóĥpe. The Wakȟáŋ kuya are the "lower, or lesser, wakʽąpi", and include the buffalo, Tatanka, the two-legged (including both bears and humans), Hununpa, the trickster, Iktómi, and the whirlwind, Yumni. The Wakȟáŋlapi, "those of exceptional wakʽą", include niyá, nağí, and the šicų, the eternal inner components of a person.

Certain groups of spirits inhabit specific parts of the universe. The wakįyą (wakinyan, "flying ones"), sometimes called thunder birds, are spirits of thunder and lightning deemed to live in the west and are often depicted even in secular motifs. Although generally benevolent and thought capable of ridding evil with their cleansing rains, they require propitiaton to avoid their wrath. Other spirits include the ųktéĥipi (unkteĥi) water spirits, the unkcegila land spirits, the cʽąnáği (canoti) forest spirits, and the hoĥogica lodge spirits. These beings are potentially dangerous to humans and so are warded off through specific rituals and the aroma of sweetgrass and sage.