SACRED EARTH: NATIVE AMERICANS AMONG
PSEUDO-CHRISTIAN AMERICANS
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Copyright 1997 by Love Ministries, Inc.
Worthville, KY
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One of the strongest factors that distinguish native American spirituality is the sense of the sacred place. This is even more true when the planet as a whole is considered. By contrast, historical Hebrew, Christian, and Islamic peoples have tended to see the "great Mother, Earth," as a place for only exploitation, as a thing to be used up. This view, however, becomes more untenable every day, as it is rapidly leading to an ecological meltdown.

Even when her resources are used by Western Christians, more often than not they are used frivolously, without respect, in the creation of parking lots and shopping malls. The root of all this is greed.

The conflict is between two ways of looking at the earth. Christians have tended to develop a scientific/technical view of the world, as, in the Newtonian sense, a great but dead machine. Native American peoples have seen it as a living and sacred organism. The great need is for human beings to realize that we are not a transcendent species, somehow standing outside of nature, but are ourselves interwoven into the very fabric of nature; thus, when we destroy natural beauty and resources, we destroy ourselves.

Around the time of the 1840's, the U.S. government established treaties with the native American peoples. But when the gold rush began, for example, in California, the white people wanted native people to leave the land given to them. So, they started a notorious slaughter of the red peoples. Until the turn of the century, during the Depression, and after World war 2, native peoples were shuffled around by a government that seemed insensitive to their needs and feelings, often heartlessly so.
In the sixties, native Americans started to exert their voices and rights as a community, beginning the native American movement in this country. There was good reason for their protests; in South Dakota, for example, there were actually signs that said, "No dogs and no Indians allowed."

Many tribes, especially in Oklahoma, had managed to maintain their tribal connections and religious ceremonies. Things flared in Gallup, New Mexico, where discrimination was terrible and very wide-spread. In the northwest, tourists littered the twenty-nine miles of beach-property owned by native peoples. In 1969 the tribe closed the beaches to the public, creating an uproar. Later that same year, natives took over Alcatraz Island. Their hope was to turn it into a social service-center and university. In the decades of the sixties and seventies, a number of "hot spots" developed, including Chicago and Minneapolis, where an old village was desecrated by lighter-skinned archaeologists. After a spate over the fate of a native American skeleton, natives found it necessary to defend their burial places, regarded as sacred.

In 1972, five lighter-skinned people captured a native named Yellow Thunder, beat him senseless, and then paraded him naked for their entertainment. He died, and his death sparked a major uprise of protest. In February 1973, natives occupied a small settlement known as Wounded Knee. It was in South Dakota, and consisted of a church, a trading post, and some small houses. Here, a massacre of native peoples had taken place just after Christmas, 1890. The occupation lasted two months, and ultimately involved the White House. The issue was the violation, by lighter-skinned people, of the Sioux treaty of 1868. It was a media spectacular.

NATIVES AND AMERICAN IMAGINATION.

There are two forms of the native American which have largely captured the American imagination, neither of which reflects the complexity and depth of the real native. One is the young warrior, often presented as a savage; the other is the wise old sage, spouting platitudes. Stereotyping this society, however, prevents true understanding of the profundity of native history, psychology, and sociology. It is as inaccurate, by the way, to idealize all native Americans as wise, spiritual, loving, healthy beings living in perfect harmony with nature and with each other.

For years, natives were virtually excluded from American publishing, and those books that did exist took a historical, social, or anthropological view, ignoring the real concerns of real people. Some portrayed natives as a species of "exotic children."

And there was yet another false dichotomy: The historical "Indian" was beloved by Americans, but the real native American, alive today, was simply ignored. The history of native American relations is fraught with fraud and error; the author of "The Education of Little Tree," for example, was known to be a virulent racist, having devoted most of his time to the Ku Klux Klan. Other presentations were simply maudlin and overly sentimental. The subject matter was not real natives, but the "Indians" in which lighter-skinned people wanted desperately to believe.

The picture has become even more complicated. Modern "new age gurus" often write in a style that appears to be native, but they have neither the love-spirit nor the understanding of native peoples; this constitutes a kind of fraud, for they are often writing for the sake of money or fame-- both invalid motives for spiritual work. This kind of writing, says Deloria, constitutes an "adaptation of popular non-Indian group dynamics." It is an "appropriation of external Indian symbols to meet the emotional demands of the age, and has no relationship whatsoever to what the Indians did religiously,..."

The fascinating fictions of Carlos Castaneda also had a strong effect on some people, who bought into it as though it were Gospel. Deloria says of this work, "The consensus is that the religious experiences were either made up, or came out of a sugar-cube somewhere on the west coast."

At any rate, the years from 1972-1994 clearly saw a strong revival of interest in, and captivation with, native American spirituality. Much of this, far too much, was simply "bull." Deloria says, "A variety of medicine-men, and purported medicine-men, moved into white society, where there were easypickings. Whites would pay hundreds of dollars for the privilege of having corn-flour thrown in their faces, and being told that the earth was round, and that all things lived in circles. The next step was performing sweat-lodges for non-Indians." Another step was to choose "the best-looking blond for a special ceremony in which she would play Mother Earth, while the medicine-man, or whoever had conned the blond, would be Father Sky. They would couple to preserve the life of the planet." As is true of every spiritual tradition, non-scrupulous and false "teachers" tried to take terrible advantage of the gullible, creating fame for themselves, and cheating the ignorant of their money, and becoming sexually involved to satisfy their own lusts, in the name of "nature." Native religion became a scene of "intense exploitation."

Writing was also negatively affected. Books by Lynn Andrews are called by Deloria "fantasy literature," but, because they claimed to have a genuine historic and spiritual background, deluded many; and many others actually wanted to be deluded, and so made this fantasy fiction popular. Deloria says, "Andrews has demonstrated that it is possible to say almost anything and have it believed, providing it is packaged correctly. At that job, she is without peer."

What, however, about those who have enthusiastically embraced native American spirituality merely as a fad or fashion, as the latest "in" thing? Deloria says, "In what has been called the new-age circuit, Indians have devised a clever answer to this question. They insist that they are 'pipe-carriers,' an office that has rather hazy historical and cultural antecedents. No definition is ever given of the exact duties of the 'pipe-carrier,' except that he or she can perform all the ceremonies that a shaman can perform,..." Anyone can perform the mechanical movements of any ceremony, of course, but a true shaman is one who has been called by the great Spirit to do the work, and pours out his/her entire heart, soul, mind, and spirit into any ceremony, filling it with numinous psychic energy, and with universal love for all nature; further, the real or genuine shaman has a deep love not only for all creatures, but for the great Spirit that lies behind creation. He or she has also been blessed with a special understanding of the nature of reality and mind. Deloria continues to mourn, "Now everyone, from movie-stars to gas-station attendants, has claimed to be an authorized 'pipe-carrier.'" It is not that a reverse prejudice is here permissible, that only people with native American blood can perform in a sacred manner; but the person who does act in a sacred way, doing sacred work, has a real obligation not to do it for money, fame, sexual privileges or favors, or any other impulses of the lower nature. The truly spiritual native American is exactly like the truly spiritual man or woman from every tradition: He or she acts out of stainless, selfless, complete love and compassion, and has no other motive, no ulterior plans, no hidden agenda of self-concern.

RELIGION. Christian churches, since the seventies, have been quick to jump on any radical band-wagon, and to support it financially. In some ways, this has been helpful to the native American movement. Yet in many cases, they have been quick to accept teachings or rituals that have nothing to do with genuine native American spirituality. Also, the movement for equal rights saw the rise of a kind of native American "fundamentalism," an extremism that rejected in a prejudicial and bigoted way anything that was not authentically native. On both sides, in fact, bigotry tended to overcome compassion, at least in some groups.

Deloria describes a kind of "Richard Nixon/Billy Graham" theology, in which all spiritual energy was turned exclusively towards the salvation of the self, ignoring larger social issues and following political rules and orders without question. It was this kind of distorted Christian ideation that culminated in the creation of the greedy "yuppie," who cared nothing for anyone else, and who lay at the foundation of the "me" generation of the eighties.

For many, "new age" pursuits have replaced traditional religions; and there is absolutely nothing wrong with this, provided that the people are sincere and committed, and not just playing games, leaping from one thing to another in a kind of "spiritual smorgasbord." For truth and its explanations must be a lifelong pursuit, and must engage both the mind and heart, every day, and quite often, with focus and concentration. While true spirituality might be universally eclectic, it still requires a commitment. But a mindless "new-ager," who sees spirituality as simply an interesting hobby, is not much better off than a mindless fundamentalist. So, spiritual "dabbling" does not constitute true spirituality.

Native American ways insist on the sacredness of all life. By contrast, many fundamentalists wax vividly poetic about abortion and the sacredness of the fetus, while they care nothing for real children and real adults, and are completely inactive on the sociospiritual level. Some, in fact, actually oppose all social progress, assuming the attitude, "I've got mine; to hell with you." They grow smug, complacent, and arrogant in their pursuit of materialism. Because Christianity chose to emphasize the value of history over nature, it quickly became a corrupt intellectual system, devoid of heart and poetry. By the third century, it had already evolved away from the teachings of Jesus into an economic and political power, and thus lost both its beauty and its innocence. People can still be divided with relative accuracy between those who see history as primary and those who see nature as primary, although both might have important places.

TIME AND SPACE.

Native peoples have little sense of historical time or chronology, but realize that spaces can be very sacred. Many pre-Christian cultures shared this sense that certain areas had an "energy" that was holy, and some of the great churches of the Christian faith are now standing on these very spots. But, to most who call themselves Christian, time and history are much more important, which is probably why so many trace the roots of the Christian religion to the Jewish faith. Although Judaism is clearly first in time, there is no real evidence that Christianity evolved from Jewish roots, as a sect or cult of Judaism.

Another useful religious distinction can be made: Some religious tenets are based on sociopolitical conditions, and others claim to arise directly from the Mind of the great Spirit itself. Only with the latter can religious experience be completely extracted from historic context and universalized. In the religions of history, it is often presented that they alone have the "truth," and so preaching and teaching are crucial; in natural religions, based upon experience rather than intellect or dogma, it is realized that the same great Spirit that has given revelation to one may also, at any time, give that same revelation to others, or to many; so, there is no urgency to "convert," by the sword or otherwise. All is left in the hands of the great Spirit, who knows what He/She is doing.

Again, in historic religions, human affairs are allowed to eclipse other valuable things, such as nature itself. Humans, feeling called to some "manifest destiny" feel justified in doing anything for their "God," no matter how hideous or atrocious. Ideology, stripped of humanity, becomes a demoniacal force.
CREATION. While natives can learn from Christians, through their emphasis on a personal relationship with God, Christians can also learn that God is manifested through "ordinary" nature.

No less a writer than St. Augustine made a dramatic claim. In the Genesis Creation Account, he suggested, the tempter is a kind of disguise of the Creator. Indeed, this is implied by the fact that God's was the only mind in existence. Unfortunately, in this same pre-Hebraic myth, nature itself seems to be corrupted along with human beings; native faiths do not see nature as corrupted, or human beings, for that matter, as "born in sin." When it comes to native religion, nature is free of both the sense of doom and the need for domination that pollute Hebrew and Christian views of the natural world.

Certain Christians have transcended this horribly limited view of nature as polluted or ruined, and have seen its beauty shine through. A beautiful example of this higher vision is found in Francis, who is the "ecological saint," for he loved all creation, and saw it all as beautiful. In this, he refused to partake of the "tree of the knowledge of good and evil," which keeps people outside of inner perfection, barring them from the paradise of pleasure (Eden).
Unfortunately, at an early stage, Hebrews used the Genesis allegory as an excuse to begin to dominate the earth, and it was not long before earth herself was seen as a kind of "enemy," that needed to be "conquered," or at least domesticated. By contrast, natives celebrate the beauty of what Western peoples tend to call "wildness."

Unlike fundamentalists, natives do not insist that their creation-myths are literal or exclusively correct. Instead, the crux of these myths is obviously the inter-relationship of living forms, and, often, their relationships to spiritual energy. Native myths are also free of the strain of alienation that so often haunts both Hebrews and Christians.

Energy, or "spirit," in particular complex and beautiful patterns of organization, appear to bind native beliefs to scientific discoveries about the nature of nature and the world. Native religion is not only less temporal, but less ego-oriented, than are Western traditions. For native religions tend not to elevate particular sages, but instead their teachings. Sages are recognized, but are seen as "ordinary divine" human beings, not as unique, as "freaks" in the order of nature.

Because it is largely free of chronologies and historical obsessions, native religion never succumbed to the rabid superstition of the "end of the world," an idea that grew out of a misunderstanding and mistranslation of Matthew 24:3, and related texts in the Greek Christian Scriptures. Native religion is also free of the militant missionary impulses that often marked the Christians. Further, native spirituality is also free of the Eurocentrism that marks Western history and religion. It is this Eurocentrism that has been the basis of many Christian prejudices, including those against native Americans, as well as behind the dismissal of great works of art and spirituality such as Stonehenge and the great pyramid of Egypt. For, from the wide spectrum of accomplishments in the ancient world, only that which was Hebrew was considered to have any value whatsoever. The real truth, however, is that the Hebrew and Christian Greek Scriptures combined cover only a relatively small slice of human history.

Further, there is still much conflict regarding the meaning of these Scriptures. Fundamentalists insist that the Bible is literal throughout, even to the point where the Genesis myth is seen as a "scientific account." Most modern theologians and Scriptural specialists, however, recognize that many parts of the Bible are metaphoric or allegoric or symbolic. This is especially so in those accounts that stress the direct intervention of the Hebrew god, Jehovah or Yahweh. For most ancient Hebrews, their god was not only obsessed with their tiny wars and political strategies, but actually participated directly in both. (Christians were later to say the same about their god and their wars, for it was the same god. The defeat of the Spanish by the British in Elizabethan England was seen as a sure sign that God favored the British Protestants over Spanish Catholics. The outcome of the American Civil War was interpreted in the same way, as was the defeat of Germany in World War 2-- despite the fact that both sides, in both wars, claimed to worship the same Christian god.) The occurrence of atrocities and absurdities on both sides seems to belie the idea that God was intervening on behalf of either side. In fact, direct intervention of God, in supernatural ways, has never been documented in history. This is because there is no interventionistic deity "out there"; God is love, and the emergence of love has been divine participation in all events. The true meaning of the idea that God works in history simply means that human beings, however gradually, are evolving into love-consciousness.

The idea that Jehovah, as a person, rather than love, was thought to work through history led C.H. Dodd to the idea of "demythologization" of the Bible-- that every mention of God's intervention was merely a symbolic and psychological event. While there is no doubt truth to this idea, it is also possible for the creative Mind to act synchronistically with any number of natural forces to produce a "supernatural" result; further, as Christ said, nothing is impossible for God, the creative level of the unconscious Mind. What Dodd sought for the Hebrew Scriptures, Rudolph Bultman sought to do for the Greek Scriptures. Apparently he found the Jesus-tales to be simply too incredible if taken literally, and so he insisted that they were merely symbolic.

Demythologization has a lot going for it, and probably contains much truth. Still, we must be very careful not to limit the divine Mind to those perimeters familiar to the human conscious mind. One especially salient feature is that demythology tended to remove the Christian Greek Scriptures from being embedded in Jewish apocalypticism. The "kingdom of God" became an inner structure of love-consciousness, rather than a literal military/political force that takes over the world like aliens in a bad science-fiction movie.

This was carried, however, to an unhealthy extreme by T.J. Altheizer, to the "death of God" concept, which, similar to the deists, explained God's apparent inactivity by the facile explanation that he had literally died. After the briefest flash of popularity, the idea vanished without a trace.
It is equally absurd to postulate that God has worked in history through the organized, traditional, orthodox church. For this church is not only stained with the gory remnants of thousands of innocents, but it has proved uniformly impotent to resist the outbreaks of war, tortures, bigotries, and a host of other atrocities. In fact, as was the case with native Americans in South and North America, the church itself did much to support and even to encourage severely abominable and hideous repression, incomprehensible cruelty, and insane violence of every kind.

One of the major problems is that Christianity came to see itself, and to be widely seen, as Deloria sees it, as a "heretical offshoot" of the "Jewish religious tradition." This inaccuracy is so blatant and dangerous because it postulates that the God of Jesus was precisely the same as the Yahweh/Jehovah of the Hebrew Scriptures-- an idea that could hardly be further from the truth. Christians found this tribal war-god more than convenient to explain their atrocities, for he had been guilty of many of his own. But the Lord of light and love taught by Jesus was a very different God, a God of purest peace and unsullied compassion, and uncontaminated forgiveness, who welcomed all, including natives, into the salvation-process of learning the art of love.

Further, since the Bible is a complicated combination of romantic legends, myths, parables, symbolic stories, allegories, metaphors, and actual history, it is like sorting through a hay-stack to find the needle to discern what is literal and what is symbolic. It is for this and related reasons that the faith of a true lover of humanity cannot rely on imperfect verbal texts, scriptures, or transmissions of human beings, which are inevitably filled with complexities, confusion, and errors.

This also explains why Christianity, considered as a historical artifact, is so dull, dead, and boring. It has literally had all its life-- its living God, the love of the heart--drained from it, leaving behind only a shell of the "good old days", when a god who once was active is so no more. By contrast, the Lord who is love is activated every time a person loves.

In an attempt to literalize the "historical" accounts of the Hebrew Scriptures, a scientist named Velikovsky suggested that, in human historical times, somewhere before 1500 BC, the planet Venus exploded out of the surface of Jupiter. As a comet, Venus changed the tilt of the earth, and created such phenomena as fire raining down form the sky, the destruction of major cities in the Near and Middle East, reversals of river-flows, and the leaping of mountains by huge bodies of water, which then became lakes. To the ancients, all this seemed to be direct and immediate evidence that Jehovah was acting directly in their favor, and so they interpreted these events. The Sahara and other areas were transformed into desert wastes almost overnight. The ancients described the comet as a "pillar of fire at night and a pillar of cloud during the day." This event initiated some major changes in the religions of the earth; people were terrified, and began to emphasize the value of blood-sacrifice to tame the ferocity of the gods, including Jehovah. Rituals and ceremonies multiplied everywhere. This same comet pulled Mars from its orbit, and set it on a collision course with earth. A gargantuan electrical interaction between the two planets pushed Mars away.

Velikovsky's theory was uniformly resisted and rejected by the entire scientific community. However, if nothing else, Velikovsky did prove that scientists, as well as the scientific community, could be as narrow, dogmatic, closed-minded, intolerant, and spiteful as any religion. For, not surprisingly, they felt threatened, on a deep religious level, by his theories, and reacted with a "knee-jerk" response to his ideas.

Some of the extreme literalism that seemed to be embraced by Velikovsky can be read into other sociospiritual events, such as the development of the "cargo cults" after World War 2. This indicates the human tendency to coalesce religious meaning around unusual or extraordinary events. This is how he believed the ancient Hebrews "religionized" natural environmental events.

But the purpose of the Hebrew Scriptures was to record the poetry, philosophy, and perhaps history of the Hebrew people. It was not intended or designed to make statements of universal validity about cosmic themes, although later it was misinterpreted to have done so. It was a limited book written specifically for members of a limited community who worshipped a limited god, Jehovah.

BEGINNINGS OF RELIGION.

Greek philosophy, from which so much in Christian dogma was derived, insists on an unbroken time-flow from "primitive" states to more advanced or progressive states. While this appears to make some "common sense," it might not always be literally true. Just because something is ancient and something else is newer in history does not imply that the ancient view/object/writing is more primitive or less developed than the newer. For human creativity moves in spirals and wave-patterns that imply that something newer might actually be more primitive than something older. Thus, the ancient rites and rituals of native Americans and others need not be rejected simply because they are ancient. They may contain relics or particles of ancient truths, such as forgotten catastrophes. For example, Hopi legend relates that the world was destroyed and re-created three times. If this is true, then Hebrew and Babylonian myths, which speak of the creation of this world, are really talking about the re-creation of the "third world" only. North America has always been the seat of enormous diversity, and appears to have been so since ancient times. And just as Jerusalem became the center of Judaism and Rome of Christianity, it should not seem strange to us that native American religions also had their geographic centers. It is possible, as many native traditions indicate, that the land itself has various centers of "energy" or spiritual force, that make some areas more appropriate and friendly to spiritual development or revelation than other areas.

VARIETIES OF PEOPLE.

Oral Roberts, representing the worst in Christian traditions, said that God was going to kill him unless his followers "choked up" ten million dollars and gave it all to him. The best in Christianity, by contrast, have always presented death as a beautiful, positive, transforming experience, to be faced squarely without the terror implied by Roberts. Further, the Christian God is far beyond the use of bribery, coercion, and extortion to keep people in line. This vision of God has obviously been corrupted by human input, and represents well the Jehovah-image worshipped by fundamentalists. Jehovah is in no way a "Judeochristian" deity, for such a hybrid has never really existed; instead, he is a popular creation of the Hebrew imagination, a tribal war-god. This god, in the Hebrew Scriptures, not only approves of, but actually commands, genocide. This god of "ethnic cleansing" represents a vision more of Saddam Hussein than of the true Lord of light and love. Like other Near and Middle Eastern deities, however, Jehovah was obsessed with the political shenanigans and strategies of a tiny little country. Through this small band of semi-literate tribes, he was to control all human history. Like other gods, Jehovah was obsessed with human sexual activity, and intent on devising punishments for his disobedient or imperfect children. He demanded blood-sacrifices and was concerned with genetic "purity." His ultimate solution to enormous problems was simply to destroy the world, kill all his enemies, and start over again.

Native Americans never bought into such anthropomorphic foolishness. Their view was much more sophisticated. They spoke instead of a great Power or energy underlying all creation, which they called quite honestly "the great Mystery." For this Mystery was not to be understood through analysis. For them, everything contained "spirit" or active energy and sacredness. (In some traditions this was called "orenda.") This view also served to keep the natives humble, due to the recognition that human beings were by no means alone or unique in the possession of divine Power. Their chants and prayers also lacked the component of cheap flattery that often was used to sooth a nervous or upset Jehovah. Further, while Jehovists saw the world as a negative place, a "veil of tears," filled with inexplicable tragedy and evil, natives tended to see the world as good and blessed, and even filled, by the holy great Spirit. Further, while Jehovists saw the human body, and particularly sexuality, as evil, natives were able to celebrate it within mutually committed adult relationships as a seal of holy nature. And while Jehovist Christians are obsessed with expensive buildings, attractive architecture, and "impressive" cathedrals, these did not impress native Americans at all, anymore than they impress God. The native would find it incomprehensible to spend so much money on structures when human beings were themselves suffering in poverty. For them, the fields and the sky were their "temple, " the woods and hills their "cathedral," and God their architect.

Natives do believe very strongly in an afterlife, believing that, immediately after death, their souls will be reborn on the far side of the Milky Way galaxy.
"Evolutionary" historians would have us believe that such things as the cultivation of wheat and the smelting of ore happened through incredibly unlikely coincidences and accidents. In fact, explanations that rely on "chance" to explain civilization's rise actually explain nothing of the great mysteries at the very beginnings of human history. Instead, at a point in history, we find that a complete urban society exists, fully developed and not at all in some primitive stage of evolution.
While in total disrespect today, the idea that early human beings learned many of their arts and survival skills from interplanetary visitors does explain very much. This is the belief of Zechariah Sidchin who has written a series of four books called "Earth Chronicles." He presents the idea that some advanced civilization discovered that its own planetary atmosphere was thinning, threatening them with extinction. They came to earth to mine gold, which, suspended in the atmosphere of their native planet, would save it. But these highly trained, sophisticated, and perhaps somewhat "soft" astronauts were professionals, and not at all accustomed to the hard work of mining. Finally rebelling, they demanded that they be allowed genetically to create special "workers" to do the task for them. These workers had to have a certain level of intelligence, if the project were to work at all. So, they made genetic alterations in existing ape-models, and produced the first human beings. Human beings, in turn, discovered that sex was a lot of fun, and soon multiplied like rabbits. In order to control the swelling tide, these explorers presented themselves as supernatural beings or "gods."

Unlike the Near and Middle Eastern peoples, native Americans never developed a pantheon of many gods, and never served them.

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WHAT WE CAN LEARN
For one thing, it becomes obvious from a study of native American religious patterns that we are ecologically connected with our entire environment-- inescapably so. We also learn from them, however, that we are not the only sacred beings on earth; the entire biosphere is sacred. Centering in the eternal "now," rather than in history, natives do not tend to be subject to illusions about God inherited from the past. Thus, they serve freely and naturally the great Mystery, the inner spirit of creation and love; the "macho monstrosity" image of god as Jehovah has never occurred to them. Thus, while exercising humility, they can also hold their heads high as free men and women, unashamed of life, and living in a clean, blessed, pure world, in which the great Spirit or Mystery is everywhere.

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For more information, see the book God Is Red: A Native View of Religion, by Vine Delorio (Golden, Colorado; Fulcrum Publishing, 1994)

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