First of all, the term we of European descent use to connote sustained violent conflict, or "war," should never have been employed as a blanket term to describe the condition of almost- readiness for conflict, aggression, defense, and guerilla-like battle events that the native cultures lived with. Like many animals (whom the native peoples studied and revered), games of deceit, trickery, cuckoldery, thievery, and encroachment were almost natural to the Indians: one of the quickest roads to acquisition of a desired object or resource was the forceful or deceitful "reassignment" of that object or resource--the act of which most definitely contributed to on-going trade-offs of tit-for-tat raids and incursions. To the Native Americans, it was almost humorous (as were the antics of the animals that they learned from) and definitely a source of great pride one person or group could out-think, out-maneuver, out-fox, and/or out-risk or out-gamble a neighbor or adversary. Like the gain in esteem for bravery that came with successes at "counting coup," the honor and glory of victory--and of bravery exhibited--often meant more than any possible gains in spoils. Yes, most indigenous cultures practiced what we modern peoples would term "quite brutal" customs and traditions in raising their children, yet this often served the very real purpose of preparing their young for the very brutal and cruel realities of basic survival--again mimicking the animal world--of which they considered themselves a part.
Spring raiding parties served many purposes aside from proving bravery. They provided much needed excitement for the males after the boredom of often-long winters (being cooped up around the women and children for too long). Successful war parties also might provide a quick prize of much needed or helpful resources for their families and bands. It could also provide connections with other tribes--including determiners of neighborhood temperaments ("Are they friendly, willing to trade? or are they to be feared/ to be made wary of?). Raiding parties sent important signals of strength as well as of territorial markers. They also provided a means to assess the physical and emotional status, changes, and developments (new ideas and advancements in technology) of each of the individual neighboring bands. And finally, on a purely unconscious biological level, raiding parties provided a means for the spreading of the genetic seed (cuckoldry is very present and prevalent in the animal world and indigenous peoples were well aware of the dangers of incest and interbreeding) as well as for the very male activity of asserting one's dominance and dominion (or, for the young bucks, announcing one's presence to others).
Living fully within the very real awareness of the fragility and impermanence of life creates lower attachments to and expectations for success and longevity. This, in turn, creates lives lived in heightened levels of awareness and excitement--in effect forcing individuals to live more fully "in the moment" and to see and value the joys and "fun" of "full catastrophe living." Risk then becomes an acceptable and even valued component of living life on a daily basis. War and conflict, of course, heighten and intensify risk and, thus, enjoyment of life experience. Like many "primitive" cultures, survival depends on large adrenaline dumps. The indigenous peoples of the continents that became known as "the Americas," with their childhood desensitization rituals, annual busk and harvest celebrations, games of counting coup and stickball, brutal initiation rites and sun and ghost dances, and their raiding and war parties, were true adrenaline junkies.
Spring raiding parties served many purposes aside from proving bravery. They provided much needed excitement for the males after the boredom of often-long winters (being cooped up around the women and children for too long). Successful war parties also might provide a quick prize of much needed or helpful resources for their families and bands. It could also provide connections with other tribes--including determiners of neighborhood temperaments ("Are they friendly, willing to trade? or are they to be feared/ to be made wary of?). Raiding parties sent important signals of strength as well as of territorial markers. They also provided a means to assess the physical and emotional status, changes, and developments (new ideas and advancements in technology) of each of the individual neighboring bands. And finally, on a purely unconscious biological level, raiding parties provided a means for the spreading of the genetic seed (cuckoldry is very present and prevalent in the animal world and indigenous peoples were well aware of the dangers of incest and interbreeding) as well as for the very male activity of asserting one's dominance and dominion (or, for the young bucks, announcing one's presence to others).
Living fully within the very real awareness of the fragility and impermanence of life creates lower attachments to and expectations for success and longevity. This, in turn, creates lives lived in heightened levels of awareness and excitement--in effect forcing individuals to live more fully "in the moment" and to see and value the joys and "fun" of "full catastrophe living." Risk then becomes an acceptable and even valued component of living life on a daily basis. War and conflict, of course, heighten and intensify risk and, thus, enjoyment of life experience. Like many "primitive" cultures, survival depends on large adrenaline dumps. The indigenous peoples of the continents that became known as "the Americas," with their childhood desensitization rituals, annual busk and harvest celebrations, games of counting coup and stickball, brutal initiation rites and sun and ghost dances, and their raiding and war parties, were true adrenaline junkies.
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