Dipa-vali (DÄ«pÄvalÄ«, "row of lights") [a], commonly known as Diwali[4], is the HinduFestival of Lights, with variations celebrated in other Dharmic religions such as Newar Buddhism, Jainism, and Sikhism [b].
Diwali is associated with the spiritual victory or triumph of Dharma over Adharma, light over darkness, righteousness over wrongdoing, good over evil, and knowledge over ignorance [5, 6, 7, 8].
Diwali is celebrated during the Hindu lunisolar months of Ashvin (according to the Hindu calendar's amanta tradition) and KÄrtika – between around mid-October and mid-November [14], while the Western world is caught up in acknowledging the darkness of Halloween, Day of the Dead, Samhain, and the like.
Diwali celebrations generally last five or six days [15, 16]. It is connected to various religious events, deities, and personalities, such as being the day Rama returned to his kingdom in Ayodhya with his wife Sita and his brother Lakshmana after defeating the demon king Ravana [17].
Diwali is also widely associated with the Goddess of Prosperity Lakshmi and the Remover of Obstacles Ganesha, who is a god of wisdom [18].
Other regional Indian traditions connect the holiday to Vishnu, Krishna, Durga, Shiva, Kali, Hanuman, Kubera, Yama, Yami, Dhanvantari, or Vishvakarman.
Primarily a Hindu festival today, variations of Diwali are also celebrated by adherents of other non-Hindu traditions [15].
Newar Buddhist Diwali (Kali Puja)
The Great (Maha) Brahma, creator deity
Newar Buddhists, unlike other Buddhists, celebrate Diwali by worshipping Lakshmi, while the Hindus of Eastern India and Bangladesh generally, celebrate Diwali by worshipping the goddess Kali [22, 2, 23].
Jains observe their own Diwali, which marks the final liberation of their founder Mahavira [19, 20], who is known in Buddhism as the Nigantha Nattaputta or the Brahmin VardhamÄna.
Sikhs celebrate Bandi Chhor Divas to mark the release of Guru Hargobind from a Mughal prison [21]. More
(Nick & Raychel) Diwali (Festival of Lights) in Mumbai, India: In this week's video, we are celebrating Diwali in India. We're kicking off the celebrations in Udaipur and making our way to Mumbai (Bombay) for the last day of Diwali. We found a peaceful, beautiful Diwali in Udaipur (and celebrated my birthday) before getting amped up for a crazy Deepavali in Mumbai, India's most densely populated city.
CHAPTERS: 00:00 Setting up in Udaipur 02:20 trying Indian sweets 04:55 Exploring the decorations 05:26 Buying new clothes 06:05 Birthday dinner 07:27 First night of Diwali 08:23 Flying to Mumbai 09:49 Mumbai Diwali Fireworks
Kali Puja commemorates her victory over the demon Raktabeej ("Seeds of Blood"), symbolizing the triumph of good over evil, light over darkness. Rituals include bringing water from the Hooghly River, lighting the sacred fires, performing homa, and immersing the Goddess’s idols, a powerful reminder that while forms may vanish, divine energy (Shakti) remains eternal.š„šŖ #Diwali#KaliPuja
Thus have I heard. On one occasion the Blessed One was staying in Jeta's Grove, near Savatthi, at the millionaire's monastery. There he addressed the meditators, "Meditators!"
"Yes, venerable sir," the practitioners replied.
Then the Blessed One said:
"Wrong view arises in an ignorant person who is immersed in ignorance.
In one of wrong view, wrong intention [motivation, aspiration, volition, resolve] arises.
In one of wrong intention, wrong speech arises.
In one of wrong speech, wrong action arises.
In one of wrong action, wrong livelihood arises.
In one of wrong livelihood, wrong effort arises.
In one of wrong effort, wrong mindfulness arises.
In one of wrong mindfulness, wrong stillness (samadhi, concentration) arises.
"Clear knowing [vipassana, insight, wisdom] is the leader in the attainment of skillful things, followed by conscience and concern. [This is the EnnoblingEightfold Path now being described:]
"Right view arises in a wise person, immersed in clear knowing.
In one of right view, right intention arises.
In one of right intention, right speech arises.
In one of right speech, right action arises.
In one of right action, right livelihood arises.
In one of right livelihood, right effort arises.
In one of right effort, right mindfulness arises.
In one of right mindfulness, right stillness arises."
What is avijjÄ?
What did the Buddha teach about avijja?
avijjÄ: "ignorance," nescience, unknowing. It is synonymous with delusion (moha, one of the root causes of all harm. See mÅ«la). Ignorance is the primary root of all unskillfulness and suffering in the world, veiling our mental eyes and preventing us from seeing the true nature of things.
Ignorance is the delusion tricking living beings by making life appear permanent (rather than constantly passing away), able to fulfill (happy, pleasing, satisfactory), personal (substantial, self, with essence), and beautiful (not repulsive), hindering and preventing us from seeing that everything in reality is impermanent, disappointing (liable to pain and suffering), void of any "I," "me," or "mine" and basically impure. (See "perversions" of view, vipallÄsa).
Ignorance is defined as "not knowing [penetrating, having gnosis of] the Four Truths, namely, disappointment, its origin, its cessation, and the way to its cessation" (S. XII, 4).
As ignorance is the foundation of all rebirth-affirming karma, of all harm and disappointment, therefore it stands first in the formula of Dependent Origination (paticca-samuppÄda).
For that reason, The Path of Purification (Vis.M., XVII, 36f) says ignorance should NOT be regarded as "the causeless root-cause of the world... Ignorance is NOT causeless. For a cause of it is stated thus: 'With the arising of cankers (Äsava), there is the arising of ignorance' (MN 9).
"But there is a figurative way in which ignorance can be treated as a root-cause; namely, when it is made to serve as a starting point in an exposition of the Round of Rebirth...
"As it is said: 'No first beginning of ignorance can be perceived, meditators, before which ignorance was not and after which it came to be. But it can be perceived that ignorance has its specific condition (idappaccaya)'" (A.X.61). The same statement is made (A.X.62) about the incessant craving for becoming (bhava-tanhÄ).
Ignorance and this kind of craving are called "the outstanding causes of karma that lead to unhappy and happy destinies" (Vis.M. XVII, 38).
Because ignorance still exists -- though in a very refined and residual way -- until the attainment of full enlightenment (arahantship), it is counted as the last of the Ten Fetters (samyojana) that bind beings to the cycle of rebirth.
As the first two roots (mūla) of all that is unskillful, greed and hate, are themselves rooted in ignorance. Consequently, ALL unwholesome states of heart/mind are inseparably bound up with ignorance.
Ignorance (delusion) is the most obstinate of the Three Poisons or Roots of Evil. Ignorance is one of the cankers (Äsava) and proclivities (anusaya).
Ignorance is often called a "hindrance" or nīvarana (e.g., in S.XV.3; A.X.61) but is not listed together with the usual Five Hindrances [since it itself is the root cause of the other five].
DEFINITIONS: Pali Text Society (PTS) Pali English Dictionary: avijjÄ (fem.) "ignorance"; the main root of evil [unskillful conduct] and of continual rebirth. (See Dependent Origination, paį¹icca-samuppÄda, cp. SN.ii.6, SN.ii.9, SN.ii.12; Snp.p.141, and many other passages). See on term; Cpd. 83 n. 3, 187 sq, 262 sq. and for further detail; vijjÄ ("knowing").
AvijjÄ is termed an anusaya (DN.iii.254, DN.iii.282; SN.iv.205, SN.iv.208 sq., SN.iv.212); it is one of the ÄsavÄ (Vin.iii.4; DN.i.84; DN.iii.216; Iti.49; Ds.1100, Ds.1109), of the oghÄ (DN.iii.230, DN.iii.276; Ds.390, Ds.1061, Ds.1162), of the nÄ«varaį¹Äni (SN.ii.23; AN.i.223; Iti.8; Ds.1162, Ds.1486), of the saį¹yojanÄni (DN.iii.254; Ds.1131, Ds.1460). See for various characterizations the following passages: Vin.i.1; Vin.iii.3; DN.iii.212 DN.iii.230, DN.iii.234, DN.iii.274; MN.i.54, MN.i.67, MN.i.144; SN.ii.4, SN.ii.26, SN.ii.263; SN.iii.47 SN.iii.162; SN.iv.256; SN.v.52; AN.i.8, AN.i.285; AN.ii.132, AN.ii.158, AN.ii.247; AN.iii.84 sq. AN.iii.414; AN.iv.228; Iti.34 (yÄ kÄc’ imÄ duggatiyo asmiį¹ loke paramhi ca avijjÄmÅ«lakÄ sabbÄ icchÄ-lobha-sammussayÄ), Iti.57, Iti.81; Snp Verse 199, Snp Verse 277, Snp Verse 729 (jÄti-maraį¹a-saį¹sÄraį¹ ye vajanti punappunaį¹… avijjÄy’eva sÄ gati), Snp verse 730, Snp Verse 1026, Snp Verse 1033 (avijjÄya nivuto loko); Dhp.243; Cnd.99; Pp.21; Ds.390 Ds.1061, Ds.1162; Dhp-a.iii.350; Dhp-a.iv.161 (˚paligha). Sanskrit avidyÄ; from a ["not"] + vid ["knowing"]♦️Digital PÄįø·i Dictionary: avijjÄ (fem.) "ignorance; illusion; not knowing; not understanding" [na + √vid + yÄ].
"Discourse on Ignorance," Avijja Sutta (SN 45.1 PTS: S v 1 CDB ii 1523) translated by Dhr. Seven based on Ven. Thanissaro Bhikkhu translation (accesstoinsight.org); Ven. Nyanaponika (Buddhist Dictionary: Manual of Doctrines and Terms); Wisdom Quarterly
As a Buddhist doctrinal term this word refers, in the long-preserved TheravÄda tradition of the Pali language canon, exclusively to the "not-self" (anattÄ) doctrine of the historical Buddha -- the impersonal nature of all things, the unsubstantial nature of all phenomena:
"Empty is the world...because it is devoid of a self and anything belonging to a self" (suƱƱam attena vÄ attaniyena vÄ, S. XXXV, 85).
This is also stated in the same text, more pertinently to the human condition, of the Five Aggregates clung to as "self" (khandha, Sanskrit skandha). See also MN 43 and MN 106.
In the ancient commentary (Cula Niddessa) quoted in The Path of Purification (Vis.M. XXI, 55), it is said:
"Eye...mind, visual objects...mind-objects, visual consciousness...mind-consciousness, corporeality... consciousness, and so on are devoid of self and anything belonging to a self, devoid of permanence and of anything lasting, eternal, or immutable... They are coreless: without a core [essence] of permanence, or core of satisfaction [fulfillment, non-disappointment], or core of self." (In other words, there are Three Universal Characteristics of All Existence).
In MN 121, the voiding of the mind of the cankers [freeing the heart of the taints] in the attainment of full enlightenment (arahantship), is regarded as the "fully purified and incomparably highest (concept of) emptiness."
Sanskrit moksha is vimokkha ("liberation") in Pali (I. the 3; II. the 8. I.) The three "liberations" are:
the "conditionless" (or "signless") liberation (animitta-vimokkha)
the "desireless" (or "cravingless") liberation (apanihita-vimokkha)
the "emptiness" (or "void") liberation (suƱƱatÄ-vimokkha).
They are also called "the triple gateway to liberation" or vimokkha-mukha (The Path of Purification, Vis.M. XXI, 66ff) because they are three different approaches to the paths of awakening.
See "purification" (visuddhi VI, 8. Cf. Vis XXI, 6ff, 121ff; Pts.M. II. Vimokkha-KathÄ). More
Emptiness as spaciousness
ÅÅ«nyatÄ (shoon-yÉ-TAH, Sanskrit ą¤¶ूą¤Ø्ą¤Æą¤¤ा, Pali suƱƱatÄ, lit. "emptiness," "voidness" [1, 2, 3], "vacuity"[4, 5], "no-thing-ness" or "spaciousness") is an Indian philosophical concept in Dharmic traditions like Buddhism, Jainism, Hinduism, and other Indian philosophical traditions.
The concept has multiple meanings depending on its doctrinal context: an ontological feature of reality, a meditative state, or a phenomenological analysis of experience.
Pali suƱƱatÄ may also be used to refer to an experience or meditative state.
Possibly the meditative state (absorption, jhana) referred to here is the "sphere of nothingness"? For it is said: Through the total overcoming of the [previous meditative absorption called the] "sphere of boundless consciousness," with the idea "Nothing is there," a meditator can reach the "sphere of nothingness" (ÄkiƱcaƱƱÄyatana) and abide therein. Through the total overcoming of the "sphere of nothingness," one can reach the "sphere [meditative absorption] of neither-perception-nor-non-perception" (nevasaƱƱÄ-n'asaƱƱÄyatana) and abide therein. This "sphere or base of nothingness" is the seventh of the four immaterial absorptions (jhanas of the immaterial sphere). It still belongs, properly speaking, to the fourth fine-material absorption because it possesses the same two constituents. This fourth fine-material absorption is the base or starting point (pÄdaka-jhÄna) for the attaining of the higher (special, psychic) spiritual powers (abhiƱƱÄ). Source
These meditative attainments are heavy karma and can lead to rebirth in exalted celestial, heavenly, superhuman states that last a very long time.
However one may use the term, these two "nothings" are not the same. They are very different. I spent years believing that this base or sphere of "nothingness" was just the understanding that all things are impersonal and not-self, seeing through the illusion of "thingness." Then I was corrected by a powerful meditator able to enter this and all the other absorptions at will. Asking, "Isn't that knowing of nothingness just knowing that everything is anatta?"
"No," I was told, "that sphere is a real place." "What's it like?" "It's like a construction zone with nothing built there, desolate, empty, unformed yet." I was blown away, asking the obvious question: "Well, that can't be 'nothing' because you're describing something, right?" I was surprised by the answer: "It may be something, but when you're there, it's eerie. There's nothing there." This meant not nothing-nothing, not literally, but in a sense of speaking, as when one leaves the city and goes out to the desolate desert.
What can we say about it when we get back to the cluttered city? We can say, "there was nothing there." One day there may be, but now it's just nothing built up, formed, fabricated, constructed. There's sand but not bricks, sky and air but not smog and obstructions, no objects in the sky or on the ground, and so on. It's figurative.
This bore a striking similarity to a non-Buddhist description a guest once gave on Coast to Coast AM, which oddly echoes a very Buddhist story. Where is the end of the universe? This guest, wishing to see that place, willed it, and ended up in just that sort of unbuilt up construction zone like place, a real "place" (sphere) but a desolation, not so much a nothing-nothing but rather a no-thing yet. It was not yet a thing, like an empty expanse where a mall to be built, empty real estate.
In MahÄyÄna Buddhism, Sanskrit ÅÅ«nyatÄ refers to the tenet that "all things are empty [devoid] of intrinsic existence [essence] and [self-] nature (svabhava)" [7, 8], but may also refer to the Buddha-nature teachings and primordial or empty awareness, as in Dzogchen, Shentong, or Chan(Chinesechan'na, Pali jhan', Sanskrit dhyan', Japanese zen). More
The Heart Sutra (if Eckhart translated it)
"Channeled: and imagined from Eckhart Tolle by Dhr. Seven for Wisdom Quarterly, Nov. 2026
Nothing is more powerful than right now.
Ehem. The Perfection of Wisdom is lovely and holy. An awakening person, a being moving toward enlightenment [a bodhisattva], starts moving in the deep course of a Wisdom that has gone beyond. Here and now one looks down from on high, one beholds but five groups [clung to as self], and one sees that in and of themselves they are spacious [shunyata, empty].
Here, O Wise One, this bodily form is spacious, and the very spaciousness is form. Spaciousness does not differ from form, form does not differ from spaciousness. Whatever is spaciousness, that is form [the first group clung to as self]. The same is true of feelings, perceptions, [mental] fabrications, and consciousness.
Here, O Wise One, all phenomena are marked with spaciousness. They are not made nor unmade, not good nor bad, not missing something nor complete.
Therefore, O Wise One, in spaciousness there is no form nor feeling, nor perception, nor fabrication, nor consciousness. There is no [ayatana of] eye, ear, nose, tongue, body, mind; no [visible] forms, sounds, fragrances, tastes, tangibles, nor objects of mind; no sight-organ element, and so forth, until we come to: no mind-consciousness element.
There is no ignorance, no eradication of ignorance, and so forth, until we come to: There is no decay and death, no eradication of decay and death. There is no suffering, no origination, no stopping, no path. There is no cognition, no attainment, and no non-attainment.
Therefore, O Wise One, it is because of this spacious non-attainmentness that a being bent on awakening, through having relied on the Perfection of Wisdom, dwells without thought-coverings.
In the absence of thought-coverings one no longer trembles. One has overcome everything that can upset, and in the end one realizes nirvana.
All fully awakened ones of the past, present, and future fully awake to the ultimate, to right and perfect awakening because they have relied on this Perfection of Wisdom.
Therefore, one should know this Perfection of Wisdom as a great mantra, a mantra of great knowledge, the ultimate mantra, the unequalled mantra, the allayer of all suffering for, in truth, what could go wrong? [For nothing could touch that part of us.]
By the Perfection of Wisdom has this mantra come to us. It runs something like this as the Buddhists would say: gate gate paragate parasamgate bodhi svaha. ("Gone, gone, gone beyond, gone altogether beyond, O what an awakening, so it is!)
What is avijja? The IGNORANCE even smart people can’t see
(Buddha's Wisdom) Nov. 4, 2026: šÆ️ WHAT THE BUDDHA MEANT BY "NOT KNOWING": In Buddhism, avijjÄ, which is usually translated as "ignorance," means "not knowing suffering, its origin, its cessation, or the path to its cessation."
[EDITORIAL NOTE: One of the best translations of Buddhist "wisdom" (panna,prajna) or "knowing" (vijja, Sanskrit vidya) or directly knowing-and-seeing (ƱÄį¹adassanena) is really knowing these four liberating things: that all phenomena are disappointing, unsatisfactory, unable to ever fulfill us, that phenomena or things are this way by their very nature (marked by three characteristics), that there is freedom or an escape from this here and now, and that there is a path-of-practice to this freedom here and now. The problem is our English misunderstanding of "knowing." People early on memorize the "Four Noble Truths" and utterly fail to see what "knowing" means. It is not a magic formula, a belief to defend or argue with, a statement of faith, or something that if repeated enough will suddenly make sense. "Knowing" refers to penetrating, personally experiencing, grasping thoroughly in a Gnostic sense, awakening to these truths. The "noble" part does not mean there's something noble or commendable about them, but rather "noble" means "enlightening" (Aryan), what liberated people share in common.]
Literally, it means "not-knowing," and it has little to do with stupidity or lacking facts.
This video looks at how the Buddha defined avijjÄ through the Four Enlightening Truths and why someone can understand a teaching for years and still repeat the very thing it warns against.
For example, MahÄnÄma, a lay follower, told the Buddha he understood the Teachings (Dhamma) and still found greed and anger getting into his mind/heart. (MahÄnÄma Sutta 1)
⏱️ TIMESTAMPS
00:00 We know better
02:41 A question in the Banyan Park
05:48 Knowing is a task
09:50 Even the Buddha
13:05 The pause before the sentence
The Buddha's answer, his first sermon inside the Deer Park near Varanasi (Benares, proto-India), and a candid passage about his own life before awakening all point to the same idea: knowing a truth is a task, not just a thought.
DISCOVER
Why "ignorance" sends most of us in the wrong direction and what avijjÄ actually names
Why intelligence and familiarity with Buddhist Teachings can leave ignorance unresolved
What the Buddha told MahÄnÄma about the anger that keeps coming back
The three levels of knowing each of the Four Ennobling Truths from the First Sermon
What the Buddha revealed about his own experience of temptation under the bodhi tree before awakening
How the carpenter’s peg simile connects with the goodwill the Buddha taught his son, Ven. RÄhula
A practical application of mindfulness and right speech for moments when anger is still present.
š SOURCES AND FURTHER READING (affiliate links)
Primary texts (the Buddhist suttas this video draws on):
CÅ«įø·adukkhakkhandha Sutta, "The Lesser Mass of Suffering" (MN 14): MahÄnÄma's question in the Banyan Park
Paį¹iccasamuppÄda-vibhaį¹ gaSutta, "Analysis of Dependent Origination" (SN 12.2): ignorance as not knowing the Four Noble Truths
Dhammacakkappavattana Sutta, "Setting the Wheel of Dhamma in Motion" (SN 56.11): the "First Sermon" and Koį¹įøaƱƱa
Anamatagga Saį¹yutta (SN 15): beings "hindered by ignorance and fettered by craving"
Vitakkasaį¹į¹hÄna Sutta, "The Relaxation of Thoughts" (MN 20): the carpenter's peg
MahÄrÄhulovÄda Sutta, "The Greater Exhortation to RÄhula" (MN 62): developing goodwill
Satipaį¹į¹hÄna Sutta, "The Four Foundations of Mindfulness" (MN 10): knowing ill will when it is present
š Ever said, "I know, I know" and done it anyway? Subscribe. Buddha's Wisdom takes the Buddha's Teachings back to the original texts and tests them against ordinary life. š¬ Comment: What does the last word give you, and how long does it last?
NOTE: The suttas or "discourses" were preserved orally and written down centuries after the Buddha's lifetime. Details such as MahÄnÄma being the Buddha's cousin come from Buddhist tradition. The closing practice is a modern way of applying these teachings, not a method found in the texts.#Avijja #Ignorance #FourNobleTruths #BuddhaTeachings #Mindfulness #Buddha
This is a Call to Action for Los Angeles. AltadenaWILD.org (@altadenawild), Altadena Green, and CSUN/California State University Northridge’s Urban Forestry Project continue their commitment to regrow the tree canopy lost in the Eaton Fire by hosting the second annual ReGreen Altadena Community TreeFest.
TreeFest includes
Giveaway of 300 five-gallon citrus trees and 200 California native live oak and Englemann/Pasadena oak saplings for Altadena residents. (First come, first served; limit of two total per household)
Giveaway of native toyon berry shrub, and a variety of orange, lime, and strawberry trees
Public demonstrations and talks (schedule on flyer)
Exhibit booths staffed by representatives from many environmental organizations
Event is FREE TO ALL (except ICE agents who must pay a severe toll and face public ridicule, protest, and hissing)
Parking info: On-site parking on Odyssey's main campus will be limited; however, the parking lot at Odyssey South (575 West Altadena Drive) will be open. Drivers encouraged to consider parking near Loma Alta Park or the Altadena Community Garden and enjoy a treelined 2-3 block walk to the festival site. Drive into Odyssey main campus parking lot to load trees.
Exhibitors
Firestorm (Jacob Soboroff)
301 Organics AltadenaWILD Altadena Bicycle Club Altadena Farmers Market/Eco Hub Altadena Green Altadena Historical Society Amigos de los Rios Angel City Reciprocity Arroyos & Foothills Conservancy CAL FIRE Urban & Community Forestry California Botanic Garden Eaton Canyon Nature Center Associates Friends of PUSD trees Kounkuey Design Initiative LA County Youth Climate Commission Los Angeles County Fire Department Los Angeles County Fire Department Forestry Division Mott Restoration Landscape Company Resource Conservation District of the Santa Monica Mountains Santa Monica Mountains Fund Soul Force Project The Foothill Catalog Foundation TreePeople UC Master Gardener Program of Los Angeles County
Enjoy a day of community celebration as the community takes the next steps toward regrowing Altadena’s trees. Want to help? Sign up here to volunteer! SPONSOR A SAPLING OR TREE.
What is Griffith Park? - It is a giant wilderness area with free roaming lions like P-22's cubs.
Danza Azteca, Indigenous Los Angeles
Sacred Path at The Autry Museum. The big Los Angeles Pow Wow 2026 is scheduled for Saturday, November 7th, 10:00 am to 8:00 pm. (Grand Entry begins at 1:00 pm).
The Autry Museum is in Griffith Park, Los Angeles (between Hollywood and Glendale). It is appropriate for ages 13+, families, seniors, and admission is FREE and open to the public. More info
Godozo said..."I have a theory about Columbus Day: Columbus wasn't the one who discovered the Americas but [was] part of the LAST wave of people to discover the Americas. There have been plenty of discoveries -- Japanese, Chinese, Africans, Polynesians, Carthaginians, Irish, Vikings, etc., but it was Columbus, Amerigo Verspucci, and the wave that came along with them that has (so far) kept the American continent known (from a Eurasian perspective)."
ABOUT: Join The Autry (next to the LA Zoo by the Shakespeare Festival) for a full-day celebration of Indigenous/Native culture with traditional
powwow dancing, food, and vendors.
The event features:
Shaman medicine man healers?
Traditional dancing and songs led by Northern- and Southern-style drummers and singers
SACRED PATH:
The Autry is pleased to announce a new partnership with Sacred Path Indigenous Wellness Center. Sacred Path is a nonprofit organization dedicated to serving urban Native communities, offering a variety of programs and services designed to promote cultural connection, community engagement, and overall well-being. For more info, please visit sacredpath.org.
What is a "powwow"?
What must the extraterrestrial visitors the tribes remember have looked like? (wiki)
A powwow is a Native American gathering that brings together Indigenous communities to celebrate their culture, heritage, and spirituality. It includes traditional regalia, intertribal dancing, singing, and Indigenous foods and crafts.
The Autry Museum acknowledges the Tongva/Gabrielino (Kizh) peoples as the traditional land caretakers of Tovaangar (the Los Angeles Basin and Southern Channel Islands). We recognize that the Autry Museum and its campuses are located on the traditional lands of Tongva/Gabrielino peoples and we pay our respects to the Honuukvetam ("Ancestors"), ‘Ahiihirom ("Elders"), and ‘Eyoohiinkem ("our relatives/relations") past, present, and emerging.
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