The Milky Way is the galaxy that contains our Solar System. The name describes the galaxy's appearance from Earth: a hazy band of light seen in the night sky formed from stars that cannot be individually distinguished by the naked eye; the term Milky Way is a translation of the Latin via lactea, from the Greek γαλαξίας κύκλος. From Earth, the Milky Way appears as a band. Galileo Galilei first resolved the band of light into individual stars with his telescope in 1610; until the early 1920s, most astronomers thought that the Milky Way contained all the stars in the Universe. Following the 1920 Great Debate between the astronomers Harlow Shapley and Heber Curtis, observations by Edwin Hubble showed that the Milky Way is just one of many galaxies; the Milky Way is a barred spiral galaxy with a diameter between 200,000 light-years. It is estimated to contain 100 -- more than 100 billion planets; the Solar System is located at a radius of 26,490 light-years from the Galactic Center, on the inner edge of the Orion Arm, one of the spiral-shaped concentrations of gas and dust.
The stars in the innermost 10,000 light-years form a bulge and one or more bars that radiate from the bulge. The galactic center is an intense radio source known as Sagittarius A*, assumed to be a supermassive black hole of 4.100 million solar masses. Stars and gases at a wide range of distances from the Galactic Center orbit at 220 kilometers per second; the constant rotation speed contradicts the laws of Keplerian dynamics and suggests that much of the mass of the Milky Way is invisible to telescopes, neither emitting nor absorbing electromagnetic radiation. This conjectural mass has been termed "dark matter"; the rotational period is about 240 million years at the radius of the Sun. The Milky Way as a whole is moving at a velocity of 600 km per second with respect to extragalactic frames of reference; the oldest stars in the Milky Way are nearly as old as the Universe itself and thus formed shortly after the Dark Ages of the Big Bang. The Milky Way has several satellite galaxies and is part of the Local Group of galaxies, which form part of the Virgo Supercluster, itself a component of the Laniakea Supercluster.
The Milky Way is visible from Earth as a hazy band of white light, some 30° wide, arching across the night sky. In night sky observing, although all the individual naked-eye stars in the entire sky are part of the Milky Way, the term “Milky Way” is limited to this band of light; the light originates from the accumulation of unresolved stars and other material located in the direction of the galactic plane. Dark regions within the band, such as the Great Rift and the Coalsack, are areas where interstellar dust blocks light from distant stars; the area of sky that the Milky Way obscures is called the Zone of Avoidance. The Milky Way has a low surface brightness, its visibility can be reduced by background light, such as light pollution or moonlight. The sky needs to be darker than about 20.2 magnitude per square arcsecond in order for the Milky Way to be visible. It should be visible if the limiting magnitude is +5.1 or better and shows a great deal of detail at +6.1. This makes the Milky Way difficult to see from brightly lit urban or suburban areas, but prominent when viewed from rural areas when the Moon is below the horizon.
Maps of artificial night sky brightness show that more than one-third of Earth's population cannot see the Milky Way from their homes due to light pollution. As viewed from Earth, the visible region of the Milky Way's galactic plane occupies an area of the sky that includes 30 constellations; the Galactic Center lies in the direction of Sagittarius. From Sagittarius, the hazy band of white light appears to pass around to the galactic anticenter in Auriga; the band continues the rest of the way around the sky, back to Sagittarius, dividing the sky into two equal hemispheres. The galactic plane is inclined by about 60° to the ecliptic. Relative to the celestial equator, it passes as far north as the constellation of Cassiopeia and as far south as the constellation of Crux, indicating the high inclination of Earth's equatorial plane and the plane of the ecliptic, relative to the galactic plane; the north galactic pole is situated at right ascension 12h 49m, declination +27.4° near β Comae Berenices, the south galactic pole is near α Sculptoris.
Because of this high inclination, depending on the time of night and year, the arch of the Milky Way may appear low or high in the sky. For observers from latitudes 65° north to 65° south, the Milky Way passes directly overhead twice a day; the Milky Way is the second-largest galaxy in the Local Group, with its stellar disk 100,000 ly in diameter and, on average 1,000 ly thick. The Milky Way is 1.5 trillion times the mass of the Sun. To compare the relative physical scale of the Milky Way, if the Solar System out to Neptune were the size of a US quarter, the Milky Way would be the size of the contiguous United States. There is a ring-like filament of stars rippling above and below the flat galactic plane, wrapping around the Milky Way at a diameter of 150,000–180,000 light-years, which may be part of the Milky Way itself. Estimates of the mass of the Milky Way vary, depending upon the method and data used; the low end of the estimate range is 5.8×1011 solar masses, somewhat less than that of the Andromeda Galaxy.
Measurements using the Very Long Baseline Array in 2009 found
In Lakota mythology, Iktomi is a spider-trickster spirit, a culture hero for the Lakota people. Alternate names for Iktomi include Ikto, Inktomi and Unktomi; these names are due to the differences in tribal languages, as this spider deity was known throughout many of North America's tribes. According to the Lakota, Iktomi is the son of Inyan, the Rock, a creator god similar in form to other male creator gods. Iktomi has a younger brother, a destructive and powerful spirit. One story of Iktomi goes that in the ancient days, Iktomi was Ksa, or wisdom, but he was stripped of this title and became Iktomi because of his troublemaking ways; the Oglala Indians of south Dakota presents Iktomi as the second manifestation, or degeneration, of Ksa, which hatched from the Cosmic Egg being laid by Wak-Inyan, the primordial thunderstorm. Ksa invented language and stories and games. In another version Iya is the son of Unk. Iya and Unk had an incestious relationship out of which the demon, was the result; because of this, for not taking the advice of Ksa, Unk was expelled from the circle of divine entities.
Unk wanted to outwit Ksa with the help of the cunning of Gnaski. Gnaski succeeds in this because he has no fear of Skan, by sowing confusion. Gnaski enabled this by mimicking Ksa to perfection; the first people were not able to distinguish between the two. Through his folly Gnaski entangles Ksa and through the activity of Skan Ksa becomes a spider, the meaning of the name Iktomi. Iktomi still had the feature of making games, it seems that Iktomi, in stories attributed to him, in his essence is representing the confusion between wisdom and folly. He began playing malicious tricks because people would jeer at his funny looks. Most of his schemes end with him falling into ruin; these tales are told as a way to teach lessons to Lakota youth. Because it is Iktomi, a respected deity playing the part of the idiot or fool, the story is told as entertainment, the listener is allowed to reflect on misdeeds without feeling like they are being confronted. In other tales, Iktomi is depicted with dignity and seriousness, such as in the popularized myth of the dreamcatcher.
His appearance is that of a spider. When he is a human he is said to wear red and white paint, with black rings around his eyes; the tales of Iktomi's propensity for mischief leads many without a full understanding of Native American mythology to believe that he is an evil figure, however, it is not quite that simple. Iktomi can be seen as both good and bad, has been portrayed in both ways. Many other Native American tricksters, like Mica are victims of the same misconception. Despite Lakota not expressing hysteria or extreme fear towards Iktomi he is viewed as a being whose gaze is to be avoided, lest trouble find you. Iktomi is a shapeshifter, he can use strings to control humans like puppets. He has the power to make potions that change gods, gain control over people and trick gods and mortals. Mica or Coyote is his great accomplice in all of this, though there are times when he behaves and comes to the aid of the Lakota people, there are instances where he gives the people ways to protect themselves from evil, live a better life with technology, or warn them of danger.
Lakota mythology is a living belief system, there is a prophecy that stated Iktomi would spread his web over the land. Today, this has been interpreted by some contemporary Native Americans to mean the telephone network, the internet and World Wide Web. Iktomi has been considered by the Lakota from time immemorial to be the patron of new technology, from his invention of language he gave to the people to today's modern inventions, such as the computer or robots; because the Lakota mythology is word of mouth, traditionally there were no written records, most of the information about Iktomi in Lakota mythology has not been written down or recorded. He has lived on in the retelling of tales and the religious traditions which are passed on from generation to generation, into the modern day. Sioux author Zitkála-Šá known by the missionary-given and married name Gertrude Simmons Bonnin, included tales of Iktomi in her Old Indian Legends, published by Ginn and Company, Boston, in 1901. Cultural depictions of spiders Spider Grandmother Anansi Zitkala-Ša.
Iktomi and the Ducks and Other Sioux Stories. Bison Books. ISBN 978-0-8032-9918-4. Lame Deer. Lame Deer, Seeker of Visions. Marie L. McLaughlin. Myths and Legends of the Sioux. J. R. Walker; the Sun Dance and Other Ceremonies of the Oglala Division of The Teton Dakota. Pliny Earle Goddard. Jicarilla Apache Texts. Philip Jenkins. Dream Catchers: How Mainstream America Discovered Native Spirituality
Animism is the religious belief that objects and creatures all possess a distinct spiritual essence. Animism perceives all things—animals, rocks, weather systems, human handiwork and even words—as animated and alive. Animism is used in the anthropology of religion as a term for the belief system of many indigenous peoples in contrast to the more recent development of organised religions. Although each culture has its own different mythologies and rituals, "animism" is said to describe the most common, foundational thread of indigenous peoples' "spiritual" or "supernatural" perspectives; the animistic perspective is so held and inherent to most indigenous peoples that they do not have a word in their languages that corresponds to "animism". Due to such ethnolinguistic and cultural discrepancies, opinion has differed on whether animism refers to an ancestral mode of experience common to indigenous peoples around the world, or to a full-fledged religion in its own right; the accepted definition of animism was only developed in the late 19th century by Sir Edward Tylor, who created it as "one of anthropology's earliest concepts, if not the first".
Animism encompasses the beliefs that all material phenomena have agency, that there exists no hard and fast distinction between the spiritual and physical world and that soul or spirit or sentience exists not only in humans, but in other animals, rocks, geographic features such as mountains or rivers or other entities of the natural environment, including thunder and shadows. Animism may further attribute souls to abstract concepts such as words, true names or metaphors in mythology; some members of the non-tribal world consider themselves animists. Earlier anthropological perspectives, which have since been termed the "old animism", were concerned with knowledge on what is alive and what factors make something alive; the "old animism" assumed that animists were individuals who were unable to understand the difference between persons and things. Critics of the "old animism" have accused it of preserving "colonialist and dualist worldviews and rhetoric"; the idea of animism was developed by the anthropologist Sir Edward Tylor in his 1871 book Primitive Culture, in which he defined it as "the general doctrine of souls and other spiritual beings in general".
According to Tylor, animism includes "an idea of pervading life and will in nature". That formulation was little different from that proposed by Auguste Comte as "fetishism", but the terms now have distinct meanings. For Tylor, animism represented the earliest form of religion, being situated within an evolutionary framework of religion which has developed in stages and which will lead to humanity rejecting religion altogether in favor of scientific rationality. Thus, for Tylor, animism was fundamentally seen as a mistake, a basic error from which all religion grew, he did not believe that animism was inherently illogical, but he suggested that it arose from early humans' dreams and visions and thus was a rational system. However, it was based on unscientific observations about the nature of reality. Stringer notes that his reading of Primitive Culture led him to believe that Tylor was far more sympathetic in regard to "primitive" populations than many of his contemporaries and that Tylor expressed no belief that there was any difference between the intellectual capabilities of "savage" people and Westerners.
Tylor had wanted to describe the phenomenon as "spiritualism" but realised that would cause confusion with the modern religion of Spiritualism, prevalent across Western nations. He adopted the term "animism" from the writings of the German scientist Georg Ernst Stahl, who, in 1708, had developed the term animismus as a biological theory that souls formed the vital principle and that the normal phenomena of life and the abnormal phenomena of disease could be traced to spiritual causes; the first known usage in English appeared in 1819. The idea that there had once been "one universal form of primitive religion" has been dismissed as "unsophisticated" and "erroneous" by the archaeologist Timothy Insoll, who stated that "it removes complexity, a precondition of religion now, in all its variants". Tylor's definition of animism was a part of a growing international debate on the nature of "primitive society" by lawyers and philologists; the debate defined the field of research of a new science: anthropology.
By the end of the 19th century, an orthodoxy on "primitive society" had emerged, but few anthropologists still would accept that definition. The "19th-century armchair anthropologists" argued "primitive society" was ordered by kinship and was divided into exogamous descent groups related by a series of marriage exchanges, their religion was the belief that natural species and objects had souls. With the development of private property, the descent groups were displaced by the emergence of the territorial state; these rituals and beliefs evolved over time into the vast array of "developed" religions. According to Tylor, the more scientifically advanced a society became, the fewer members of that society believed in animism. However, any remnant ideologies of souls or spirits, to Tylor, represented "survivals" of the original animism of early humanity. In 1869, the Edinburgh lawyer
The Lakota are a Native American tribe. Known as the Teton Sioux, they are one of the three Sioux tribes of Plains, their current lands are in South Dakota. They speak Lakȟótiyapi—the Lakota language, the westernmost of three related languages that belong to the Siouan language family; the seven bands or "sub-tribes" of the Lakota are: Sičháŋǧu Oglála Itázipčho Húŋkpapȟa Mnikȟówožu Sihásapa Oóhenuŋpa Notable Lakota persons include Tȟatȟáŋka Íyotake from the Húnkpapȟa band. Siouan languages speakers may have originated in the lower Mississippi River region and migrated to or originated in the Ohio Valley, they were agriculturalists and may have been part of the Mound Builder civilization during the 9th–12th centuries CE. In the late 16th and early 17th centuries, Dakota-Lakota speakers lived in the upper Mississippi Region in present-day Minnesota, Wisconsin and the Dakotas. Conflicts with Anishnaabe and Cree peoples pushed the Lakota west onto the Great Plains in the mid- to late-17th century.
Early Lakota history is recorded in their Winter counts, pictorial calendars painted on hides or recorded on paper. The Battiste Good winter count records Lakota history back to 900 CE, when White Buffalo Calf Woman gave the Lakota people the White Buffalo Calf Pipe. Around 1730, Cheyenne people introduced the Lakota to horses, called šuŋkawakaŋ. After their adoption of horse culture, Lakota society centered on the buffalo hunt on horseback; the total population of the Sioux was estimated at 28,000 by French explorers in 1660. The Lakota population was first estimated at 8,500 in 1805, growing and reaching 16,110 in 1881; the Lakota were, one of the few Native American tribes to increase in population in the 19th century. The number of Lakota has now increased to more than 170,000, of whom about 2,000 still speak the Lakota language. After 1720, the Lakota branch of the Seven Council Fires split into two major sects, the Saône who moved to the Lake Traverse area on the South Dakota–North Dakota–Minnesota border, the Oglála-Sičháŋǧu who occupied the James River valley.
However, by about 1750 the Saône had moved to the east bank of the Missouri River, followed 10 years by the Oglála and Brulé. The large and powerful Arikara and Hidatsa villages had long prevented the Lakota from crossing the Missouri. However, the great smallpox epidemic of 1772–1780 destroyed three-quarters of these tribes; the Lakota crossed the river into short-grass prairies of the High Plains. These newcomers were the Saône, well-mounted and confident, who spread out quickly. In 1765, a Saône exploring and raiding party led by Chief Standing Bear discovered the Black Hills the territory of the Cheyenne. Ten years the Oglála and Brulé crossed the river. In 1776, the Lakota defeated the Cheyenne; the Cheyenne moved west to the Powder River country, the Lakota made the Black Hills their home. Initial United States contact with the Lakota during the Lewis and Clark Expedition of 1804–1806 was marked by a standoff. Lakota bands refused to allow the explorers to continue upstream, the expedition prepared for battle, which never came.
Some bands of Lakotas became the first Indians to help the United States Army in an Indian war west of the Missouri during the Arikara War in 1823. In 1843, the southern Lakotas attacked Pawnee Chief Blue Coat's village near the Loup in Nebraska, killing many and burning half of the earth lodges. Next time the Lakotas inflicted a blow so severe on the Pawnee would be in 1873, during the Massacre Canyon battle near Republican River. Nearly half a century after Fort Laramie had been built without permission on Lakota land, the Fort Laramie Treaty of 1851 was negotiated to protect travelers on the Oregon Trail; the Cheyenne and Lakota had attacked emigrant parties in a competition for resources, because some settlers had encroached on their lands. The Fort Laramie Treaty acknowledged Lakota sovereignty over the Great Plains in exchange for free passage on the Oregon Trail for "as long as the river flows and the eagle flies"; the United States government did not enforce the treaty restriction against unauthorized settlement.
Lakota and other bands attacked settlers and emigrant trains, causing public pressure on the U. S. Army to punish the hostiles. On September 3, 1855, 700 soldiers under American General William S. Harney avenged the Grattan Massacre by attacking a Lakota village in Nebraska, killing about 100 men and children. A series of short "wars" followed, in 1862–1864, as refugees from the "Dakota War of 1862" in Minnesota fled west to their allies in Montana and Dakota Territory. Increasing illegal settlement after the American Civil War caused war once again; the Black Hills were considered sacred by the Lakota, they objected to mining. Between 1866 and 1868 the U. S. Army fought the Lakota and their allies along the Bozeman Trail over U. S. Forts built to protect miners traveling along the trail. Oglala Chief Red Cloud led his people to victory in Red Cloud's War. In 1868, the United States signed the Fort Laramie
Wakíŋyaŋ is a Lakota word for "thunder." The word is translated as "Thunder Spirits", "Thunder Beings," or "Thunder Birds". Heyokas, contrarians, dream of Wakinyan and can burn cedar to protect themselves from thunder and lightning, since Wakinyan respects and will not harm that tree