North "American" Primary Nations Museum (North America Native Museum) Zurich
11. Horn spoon of Tlingit primary nations with animal heads - interpretation of animal beings
Horn spoon of Tlingit primary nation showing stylized heads of raven, wolf, beaver, and two birds
presented and translated by Michael Palomino (2012)
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from:
Prestel museum guide, text by Denise Daenzer and Tina Wodiunig: Native Museum of Zurich (orig. German: Indianermuseum Zürich / Indianermuseum der Stadt Zürich); Prestel edition; Munich, New York 1996; supported by Cassinelli Vogel foundation, Zurich, by MIGROS percent for culture, by Volkart foundation in Winterthur; ISBN 3-7913-1635-4
<A horn spoon of Tlingit natives
Often also normal instruments and ceremonial objects can give information about the intensive relationship between natives and animals. This horn spoon with an artistic design with faces of raven, wolf, beaver and two birds is an example for it.
In most of native myths about creation of Earth and about the dwellers, the animals or beings similar to animals [extraterrestrials] play an essential role. Far spread for example is the idea that animals were diving down to the ground of the original sea bringing some earth from this sea ground forming humans with this earth. But in many stories animal beings are not only forming the landscape with valleys and mountain ranges, but they also determine days and nights or they determine the rhythm of the seasons. Add to this they are helping the human beings converting the wildlife into agriculture soil, they are teaching agriculture and hunting and they are liberating the land from bad ghosts. At the end they are also the lawmaker for the natives and the moral authority for actions and positions.
Horn spoon of Tlingit primary nation showing stylized heads of raven, wolf, beaver, and two birds.
[The description of supernatural beings corresponds with the thesis of Däniken
This description of supernatural beings corresponds exactly with the thesis of Erich von Däniken with extraterrestrials coming down for teaching from about 3,000 B.C. on in all the world. These supernatural beings seem to be extraterrestrials. The same scenery with supernatural beings was in today's Egypt, in Ecuador, Columbia, and in Asia].
Many native customs and rites have these mythic animal beings [extraterrestrials] as their source. But they also can be helpful manipulating weather, healing ill persons or viewing into the future. The natives symbolize their forces and capacities as their properties which human beings are looking for for having a better life. Similar to humans these animal beings have successes and are committing errors. they are cheated or they are also cheaters. They are trustful or clever giving a mirror of promises and traps of daily life.
But native mythical beings [extraterrestrials] also have another spiritual dimension. They hardly know any limits and obstacles and always can give help everywhere. Therefore these supernatural beings are the "cultural heroes", the "big creators" without space and time, the mediators between good and bad, between humans and nature, between Earth and Cosmo [just extraterrestrials] (p.63).
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