1. Gender Roles

2. Marriage



1. Unangan

2. Aleut

3. Koniag Alutiiq

4. Central Yup'ik

5. Inupiat

6. Athabaskan

7. Tlingit and Haida


1. Shaman Battle


1. Menstrual Period

2. Slaves




1. Tattoos


1. Hunter's Wife













Alaska's indigenous people are jointly called Alaskan Natives and could be
called Alaskan Indians or American Indians. There are similarities to the
Apache and Navajo Indians. Alaskan Indians are more closely related genetically
to other American Indians than they are to Alaskan Eskimos. This land is the
deeply-revered home for Native people.


Matrilineal (traced through the female) descent and inheritance characterized
Aleut kinship patterns. A fundamental Athabaskan trait based kinship on
matrilineal descent; matrilineal halves were know as Raven and Seagull.

Patrilineal-related crews conducted rituals prior to whaling and walrus hunting
and called on shamans for assistance. Gambling was a favorite pastime of many
Native men.

The captain was a substantial figure, responsible for many activities including
the whale hunt, the ceremonies, festivals, religious rituals and trading
expeditions. In Inupiat belief and practice, husband and wife both must carry
out their spiritual and secular responsibilities so the captain was worthy to
receive a whale.

Preferential female infanticide was practiced, but due to the many accidental
deaths suffered by males, the number of adult men and women tended to be fairly

Individuals were born into these totemic corporate groups which traced their
origins from mythical or legendary incidents. The clans were typically named
after an animal or mythical being. For example, the Kiksadi, a important clan
among the Sitka people, claimed the frog as its major symbol or crest. Classes
are usually divided into the nobles or aristocracy, the commoners and the

Gender Roles

Among the Alutiiq, gender roles for men as women and women as men were both
recognized. Despite the cultural emphasis on male hardiness and self-reliance,
there was a recognized role in Unangan society for the male transvestite who
dressed and worked as a woman. They were often considered experts in healing.


Wealthier males occasionally had several wives and, among the Gwich'in, might
use younger males to sire heirs by their younger wives. These long-standing
relationships could include short-term exchanges of spouses as part of the
generosity between the two families. Among the Gwich'in, high-status women
occasionally had unions to brothers (woman married to several men).

An individual was a member of one side, Raven and Eagle or Wolf, and had to
obtain a marriage partner from the opposite side; to marry or have sexual
relations with a member of one's own side was considered incestuous.
Marriages, particularly among the nobles, were arranged by the mother and her
brother for the woman's children.


The first foreign religion introduced into Alaska was Russian Orthodox. Alaska
has been subjected to catholic religious influence. In 1882, Jackson convened a
meeting of Christian missionaries from various sects interested in
proselytizing in Alaska and through mutual agreement, different sects were
assigned to different areas of Alaska.



Although little is known of the Unangan belief system, they appear to have
conceived of a creator deity related to the sun who was instrumental in hunting
success and the reincarnation of souls. Small images of the creator, were
carved from ivory and hung from the ceiling beams. The creator, however, had
little impact on everyday life which was instead influenced by two classes of
spirits, good and evil. Animals also had spirits. The most important ones were
those of the whale and sea otter. The Unangan believed in the reincarnation of
souls which migrated between the earth, a world below and a world above.


Aleut men wore a variety of amulets and charms that were thought to provide
special powers from the animal spirits to enhance success in hunting.

Koniag Alutiiq

Koniag Alutiiq cosmology was elaborate consisting of origin accounts involving
a primeval sun-man, accounts of spiritual forces, and numerous oral texts about
how the universe functioned and how humans were supposed to behave. Both good
and evil spirits existed.

Central Yup'ik

Among the Central Yup'ik was a universal cosmic presence who coordinated
existence and established a basic ordering framework. The first of these is
that all living beings have a spiritual essence that is sentient and volitional
and human beings must maintain respectful relations with the animal and
organisms on which they depend. The second principle is that of reincarnation
or cosmological cycling of the spiritual essence, the person of life. Powerful
spiritual beings controlled the recycling of different animal, fish and bird
forms and determined where they would go to give themselves to worthy people.


The Inupiat belief system appears to have been based on the principle of
reincarnation and the recycling of spirit forms from one life to the next. This
was true of both the human and animal worlds. Names of those who had recently
died would be given to newborn infants. Animal spirits were seen as critical
for only if they were released could the animal be regenerated and return for
future human harvest. Consequently a great number of special behaviors were
accorded various animals including offering marine mammals a drink of
freshwater, cutting the throats or skull to release the spirit, and taking care
to make maximum use of the products. Shamans had a special place in Inupiat
society as curers, and forecasters of weather and future events. Healers
(usually women) expert in the medicinal uses of plants also helped maintain
Inupiat health.


A critical set of beliefs revolved around the similarities between men and
animals in the distant past. Both have spirits and in the past they
communicated directly with each other. These ancient relationships had been
transformed by the acts and antics of Raven, a culture hero and trickster who
constantly disrupted the moral order by deception. The legend cycle, told in
stories to Athabaskan children, is composed of tales concerning the activities
of Raven, along with other mythical beings which exemplify concepts of right
and wrong in Athabaskan culture.

Despite the transformations, important relationships between the spirits of men
and animals continue. Humans must remain respectful through ritual practices,
such as sexual abstinence and taboos, in order to remain in the good graces of
the animal spirits. Some individuals might obtain power through a special
relationship with the spirit of an animal species. Malevolent spirits must not
be offended. Among the Pacific Athabaskans, the shaman was an important
intermediary with the spirits. Shamans acted as both magician and medical
practitioner and could have either a good or bad reputation. Curing and
predicting future events such as weather and hunting success were important
activities of the shaman. Among the upland groups, shamans utilized
scapulimancy, a method of divining the location of game when hunting success
was limited.

Tlingit and Haida

The belief system of both the Tlingit and Haida were linked to the Raven, a
supernatural trickster through whose activities most of the universe's features
came to be. Other animals were also important as actors in Tlingit and Haida
myths and legends; particularly important were bears, the Thunderbird and a
variety of other mythical beings and spirits whose acts influenced human
affairs. Tlingits undertook purification and cleansing by immersion in
freshwater to acquire personal guardian spirits to assist them in daily life.
Both cultures had a strong belief in reincarnation which was identified by
dreams and physical or behavioral similarities of new born children to some
recently deceased person. The shaman was a powerful ritualist in both societies
who acquired spiritual forces through fasting, abstinence and retreat to nature
to assist in curing, foretelling future events, and of major importance,
identifying witches who were damaging other persons. Shamans, unlike other
Tlingits who were cremated following death, were buried in boxes, and
accompanied by their spiritual materials, taken to uninhabited forest areas at
a distance from villages and camps. Their remains were never bothered out of
respect and fear.


Among the Alutiiq, knowledge specialists were present whose expertise covered
different domains such as medicinal healing, divination, marshaling spiritual
forces, and maintaining social order. Apparently unique among Alaska Natives,
Koniag Alutiiq communities had persons known as wise men (revered elders who
were the ritual leaders of the winter masked ceremonials. As bearers of the
cosmological truths, they were capable of communicating with the most powerful
spirits as well as with the spirits of the animals. For Koniag Alutiiq, the
influence and capabilities were viewed as separate from, superior to and more
important than the shamans.

Kalaik, both men and women, had spiritual assistants whose powers they called
upon to predict the outcome of hunts, battles and travels, and to discern, and
endeavor to alter weather, prevent calamities, and heal certain kinds of
sickness. Some sources suggest that certain shamans obtained powers form evil
spirits and that bad shamans used their powers to bring harm to humans.
Shamanic powers were activated spiritually through unusual clothing, facial
painting, special objects, rattles, whistles, song, dance, gestures, and
formulaic verbalizations. Another category of knowledge specialist was the
medicinal curer who utilized a diverse array of more physically-based
techniques in their healing practices and passed their knowledge on to
descendants. Included in the repertoires of these healers were herbs for
beverages, foods and poultices, acupuncture, blood letting, surgical procedures
and bone setting.

Shaman Battle

Shamans were thought to travel great distances to see events in other
communities and do battle with other shamans. A challenger traveled to the
spiritually-significant Augustine Island, an active volcano located in lower
Cook Inlet, where he found Abshala. On the island, Abshala was ultimately
victorious as his spectacular display of fiery rockets overwhelmed the rival,
forcing him to admit defeat and depart.


Fathers, supported by their kinsmen, were responsible for hosting the feast and
distributing food and gifts to guests who were invited to witness the
ceremonial transformation of a young man after a successful sea lion or bear
hunt. Central to the religious practices of the Alutiiq were the masked winter
dances and ritual performances conducted. A primary focus of these activities
was to thank and show respect to spirits controlling the availability and
abundance of game. Presentations included dramatic appearances and
disappearances from the smoke hole in the ceiling. Through the drum, the
heartbeat of the spirit was felt and it joined the heartbeats of all
participants in the ceremonies through song and dance. New clothes and
equipment were brought out because this was a festival of renewal, or insuring
the continuation of life. Due to a combination of grieving and fear of the
corpse, most were cremated but shamans would be interred in coffins away from
the community.

Menstrual Period

A number of taboos were imposed and she was expected to stay away from contact
with men and their hunting gear for fear of polluting it from the ritual
associated with a young woman's first menstruation. During the seclusion, she
received focused training on her physical transformation, on the behavioral
taboos and requirements during her menstrual period.


Slaves were fairly numerous and were important in both trade and providing
labor. They were also important at potlaches when they might be either killed
or released. The Koniag also held a substantial number of slaves, who consisted
primarily of women and young people captured in raids or battles. Slavery was
practiced among a number of Athabaskan groups, but was almost incidental,
typically consisting of women or children captured in raids from other groups.


Wooden masks were used in some dances to invoke the presence of powerful
spirits. The exquisite quality and rarity of such lamps suggest they may have
been used only in rituals. The Koniag used small carved wooden dolls for
several purposes. These may have been used in ceremonial performances or
attached to dance masks.

Among the Koniag and lower Kenai Peninsula Alutiiq, dances to mollify evil
spirits were a part of the ceremonies. Alutiq masks were the presence and
embodiment of spiritual forces. One of the most important practices was the
bringing out of elaborate masks that embodied the spirit who was honored by
such representation.

The Yupiit cosmos was inhabited by many spirits including those of the
deceased. Spirit poles were erected by graves to keep the spirits of the dead
who wished to be reborn from disrupting the world of the living.

Masks representing animal and other spirits were an important part of religious
ceremonies and dances among the Central Yupiit. Since it was believed that the
seal spirits would return at that time to the vicinity to witness the ceremony,
noise was kept at a minimum in order not to disturb the seal spirits. The
shaman had a special role for he was to leave the festival and travel to the
home of the seals to see if they had been satisfied with the human efforts.


The Chugach paintings in Prince William Sound are believed to be ritual art
forms made by whalers to call up powerful spiritual assistance for their
hunting efforts. Some of the smaller objects include bear's heads and an
extraordinary figurine that depicts a human to bird transformation. Another
type of figure is the shaman's doll. Prior to the beginning of the masked
ceremonies, the shaman brought out the doll and visited each household where
the heads placed marks on the doll indicating what they hoped the spirits would
provide for them during the upcoming season.


Nose pins were worn by men and women. Flat circular discs made of wood or ivory
were inserted into slits in the area between the lower lip and the chin.
Nunivak men wore ivory labrets through pierced holes below both ends of the
lower lip.


Simple tattoos, usually from short straight lines, were inscribed on the hands
and faces. Three parallel straight tattoo lines down the lower lip were common
among women. Some men and women also had relatively limited tattoos, usually
single lines encircling the face or crossing the cheeks. Among the Koniag these
were utilized by shamans and others who participated in ritual ceremonies.


A very elaborate type of visored headgear was worn by the Koniag whalers that
was a symbolic component of their ritualized hunting transformation into a type
of killer whale. Whalers were ritual and knowledge specialists who were viewed
with both awe and horror by their fellow Alutiiq. Koniag whalers left their
villages and went to solitary retreats in caves or secluded coves in April,
perhaps a month prior to the arrival of whales, to ritually transform
themselves. They had to activate their amulets or talismans through ritual
procedures to access their power.

Perhaps the most unique practice of the Koniag whaler was the use of rendered
human fat in their hunting. Then he would proceed into the bay and after
vocally calling on his spiritual supporters and the sun for assistance, would
go and harpoon the whale. Once the whale was struck, the whaler would use song
and motion to tow the whale ashore. At the conclusion of the whaling season,
the whaler had to ritually cleanse and decommission himself. Only by
transforming himself back to his other human form would he be able to return to
the village and live. Whalers had to go through a similar set of ritual
preparations and also were said to use human fat to keep struck whales in the

Unangan whaling was a highly ritualized activity for which men and their wives
prepared themselves by abstinence and other behaviors to make themselves
worthy. The stone harpoon heads were coated with a magical poison concocted
from the aconite plant. During this time, the hunter who struck the whale
secluded himself in his house and pretended to be ill hoping that the whale
likewise would become sick and die.

Hunter's Wife

Throughout these preparations and practices, the whaler's wife, who had
remained behind in the village, had a strict set of behaviors she was to follow
including not leaving the house, limiting her movements and keeping her voice

Wives observed many taboos and rituals to assist their husbands' hunting. These
included a broad range of activities such as cutting skins at certain times,
eating certain foods or looking in certain directions. It was thought that if
those taboos were broken, then bad luck would befall the husband's hunting


Halibut hooks were carved with representations of powerful spirits called upon
by the fishermen to assist their efforts. A strong spirit was needed to
overcome the strength of the halibut. Special clubs were made for dispatching
the powerful halibut when brought to the surface where they were ceremoniously
greeted and thanked. ANCSA also explicitly extinguished all aboriginal hunting
and fishing rights.


The Koniag were reported by Russian sources to have traditionally tortured some
male captives prior to killing them. The Koyukon, Gwich'in and Dena'ina were
noted for warfare. Warfare was a common practice among both Tlingit and Haida.
Feuding, the perpetuation of multi-generation hostilities between two clan
groups, was also well known.

A major mechanism used to restore balance was the Deer ceremony. This was a
sacred ritual involving, among several elements, the exchange of high raking
persons from the two clans; their role was to demonstrate the dampening of
anger and rise of peaceful feelings.

Within the local group, tensions between men could be controlled through the
song duel. In this event, a man who felt wronged by another would challenge him
to an exchange of belittling songs.


Steaming provided a combination of cleansing, spiritual purification,
relaxation and socializing for the people. Finally, the building became the
ceremonial structure during the winter festivities, religious rituals and


Special thanks were given to the tree prior to felling and each morning the
craftsman prayed that his efforts would be well received.


Mortuary posts were erected in memory of a deceased clan head often having a
niche carved in the back for placement of ashes of the deceased. Chief Skowl, a
Kaigani Haida, erected a pole with carved images of Russian Orthodox priests to
memorialize his opposition to Christian beliefs.


The special importance of death and the spirit of the deceased is apparent in
the distinctive mummification practices of the Unangan. Mummification was
practiced to preserve the spiritual power which resides in each person.

These powers could be solicited at a later time by emboldened Unangan hunters
who visited the caves and took a bit of flesh from one of the mummies, hoping
it would bring assistance in whaling. But this was dangerous and those who
sought such power might be subject to insanity, severe sickness, and early


In the aftermath, Russians began asserting total control over Koniag life,
acquiring hostages and requiring males to hunt sea otter, often in distant
waters. The Unangan were violently subjugated and decimated by disease. Russian
Orthodox clerics tried to stop many abuses against the Unangan. The priests
quickly became critics of the brutal Russian American Company practices toward
indigenous people and argued for more humane policies. Russian methods had
changed by this time with severe terms of trade and missionaries replacing
outright subjugation. The legacy of the Russian period included smallpox and
venereal disease that wreaked great havoc throughout the southern coastal

In the 18th century, a violent group of men, driven by the ruthless quest for
profits at any cost, descended on the Unangan, and their coming eventually
resulted in the destruction of this unique system of cultural adaptations.

The outposts were manned by an extremely uncouth and rugged breed of soldier
who apparently contributed substantially to the difficulties of the Native
groups. One of the results of the military presence was teaching the Tlingit
how to make homebrew.

Unfortunately, less savory traders brought liquor to Native villages, causing
major problems. This contact brought new material goods, opportunities for
trade and labor, and diseases which decimated the north coast in the 1880's.
But no Alaska Native groups were able to escape the ravages of disease.


There are also significant problems associated with cultural changes such as
alcoholism, drug addiction, heart disease and diabetes from altered diets, high
rate of fetal alcohol syndrome, and serious abuse of women and children. Alaska
Natives are also incarcerated at disproportionate levels and experience the
highest suicide rate in the nation.


I forgive my ancestors, descendents and others, ask you to forgive me and I
forgive myself for worshiping traditions and idols, alcohol and drug abuse,
rape, sexual abuse and perversion, murder, self bitterness and hatred, occult,
Americans and religions for suppressing religious and cultural practices,
having to depend on welfare, reversing gender roles; multiple spouses; false
religions and demonic beliefs, ceremonies, dances and rituals, having demonic
paraphernalia, talismans, amulets, charms, spirit poles, objects, adornment and
tattoos; sins of Alaskan Natives, Indians and Eskimos; Russians, traders,
soldiers and others for mistreating my ancestors; those who brought alcoholism,
drug addiction, heart disease, diabetes, fetal alcohol syndrome, serious abuse
of women and children, incarceration and suicide upon my people; being warlike,
taking slaves, barbarism, torture and cruelty; following shamans and wise men;
for worshiping and following demons; tribes, clans and groups for their demonic
beliefs; preferential female infanticide; following myths and legends;
transvestites, adultery, wife swapping and incest; seeking help from evil
spirits; worshipping animals and their spirits; reincarnation and ancestor
worship; acquiring guardian spirits; seeking forbidden knowledge; demonic
healing and divination; worship of nature and earth; transformation into
animals and animals into humans; fears of death and shamans; mistreating and
killing slaves; cutting the flesh; using human fat and mummies; magic and
witchcraft; superstition and taboos; insanity, severe sickness, early death and
diseases of Alaska. I do this in THE NAME OF JESUS CHRIST: LORD, MASTER AND
SAVIOR. We come against spirits that have been renounced and legal rights taken
away, and command that they come out with their families and works as their
names are called.


1. Prayer

2. List of Demons for Basic Deliverance

Basic Deliverance



Rape, sexual abuse, sexual perversion, murder, self bitterness, self hatred,
occultism, welfare dependence, reversing gender roles, multiple marriages,
false religions, demonic traditions, beliefs, ceremonies, dances and rituals;
slavery, having demonic paraphernalia, talismans, amulets, charms, spirit
poles, objects, adornment and tattoos; Alaskan Native, Indian and Eskimo
spirits; alcoholism, drug addiction, heart disease, diabetes, fetal alcohol
syndrome, abuse of women and children, incarceration and suicide; barbarism,
torture and cruelty; following shamans and wise men; worshiping demons; tribe,
clan and group spirits; female infanticide; following myths and legends;
transvestites, adultery, wife swapping and incest; seeking help from evil
spirits; reincarnation and ancestor worship; animism, guardian spirits; seeking
forbidden knowledge; demonic healing and divination; worship of nature;
transformation into animals and animals into humans; fears of death and
shamans; cutting of the flesh; using human fat and mummies; magic and
witchcraft; superstition and taboos; insanity, sickness, death and diseases of


The Native People of Alaska (Traditional Living in a Northern Land) by Steve J.
Langdon. This lesson was primarily taken from this book which is especially
recommeded for study.
Native Peoples of Alaska (A Traveler's Guide To Land, Art, And Culture) by Jan
Halliday with Patricia J. Petrivelli and The Alaska Native Heritage Center
The Wolf and the Raven (Totem Poles Of Southeastern Alaska) by Viola E.
Garfield and Linn A. Forrest
Alaska Geographic (Russian America), (Inupiaq and Yupik People of Alaska) and
(Native Cultures in Alaska) Russian America is especially recommended.
Alaska, An American Colony (A New History) by Stephen Haycox






















1. 97% of Native people are without Christ.

2. A demonic bracelet was thrown into the water. The bracelet flew out of the
water and landed at her feet.

3. Worship involves expressing adoration, homage, love, fear, exaltation, etc.

4. We must consider culture, race, ethnic identity and worship expression,
sorrows and griefs, and respect for Indigenous Peoples. Give honor where honor
is due.

5. We should demonstrate God's power for healing, cleansing, repentance,
finances, restoration, salvation and deliverance.

6. God is ready to forgive, endow with splendor, open doors to nations, and
make covenants and divine appointments for us.

7. We are warriors involved in spiritual warfare, frontiersmen, watchmen and
trustworthy soldiers of the Cross of Christ.

8. We must act, proclaim and pray, and cleanse our property of demonic spirits.
Do prophetic proclamation, intercession, serving, humility, repentance and gate
keeping. Listen, look and call on God.


I forgive my ancestors and descendents; I ask You to forgive me and I forgive
myself for sins which bring these curses on me:

exotic and old diseases, and new viruses, AIDS, ebola and ecoli
killer bees, ants, locusts and flies bringing devastation and disease
sin, trespass, disobedience and iniquity
cover up, act secretly and treacherously
moral, social, spiritual and land hardships
reverse prejudice, racism, division, rebellion and loneliness
prehistoric terrorism
pain, terror and defilement
attacks of earthly leaders and demonic powers
anger, frustration, resentment, bitterness, revenge and pride
disease, domestic violence, hatred and broken relationships
child, spouse, drug and alcohol, and financial and substance abuse
hallucinogenic drug in peyote


gods and religions created by tribes and nations
mystical spiritism bound to carnal ceremony
pseudo-apostolic spirit counterfeiting true apostolic spirit
spiritual pacts, ceremonial altars and high places for worship
dances to worship demons, people, animals and objects
pagan rituals and non-Christian religions
Native ceremony cleansing the soul from sin
Ceremonial laws bridging sin barrier
folk Islam
worship and fear of gods, deities, personalities, abstractions, known and


traditions which are icons and religious idolatry
tribal perversion of truth and idolatry
ancient and New Age idolatry


sins that bring curses
generational curses of ethnic cleansing
root bondages, superstition


shamanism, animism and totemism
shamanistic spirit, religious spirit and false godhead


immorality, fornication, adultery, rape, incest, bestiality, homosexuality,
pornography, perversion and prostitution


unjust warfare, murder, suicide, infanticide, abortion and accidental deaths by
29 million North American Natives murdered by 1899

ancient bloodshed defilements


sacred objects, sites, valleys, caves, rivers, petroglyphs, mountains and
ritual sites
worship of carved objects, power, position and wealth
dream catchers


bongo drums used in voodoo magic in Christian services
Christian syncretism of combining Native religious beliefs, superstition,
taboo, legalism and cults with historical Christian faith
cultural forms borrowed from pagan cultures used in Christian Churches
barriers to true Christian unity
spiritual warfare not taken seriously
historic ties to spirit world


public mockery of Christianity, physical persecution of Christians, militant
secularists, philosophies and social groups, homosexuals, radical feminists,
witches, shamans, ungodly alliances


sins of ancestors
ancient American cannibals
ancient and contemporary defilements
ancestral patterns of unforgiveness, addiction, lying
ancient spiritual pacts and practices


slavery and indentured service
broken agreements, treaties, contracts and covenants


evil, unclean, indwelling and clinging spirits
spirits worshiped and consulted
drums used to conjure up evil spirits
human voices and animal sounds coming from the drum


spiritual practices of liturgical use of mind-altering substances, blood
sacrifices, participation in sexual immorality, physical torture, self-abuse,
opposition to sound Biblical doctrine, sinful activities, attitudes, behaviors
and practices


alcohol and drug abuse, designer drugs,
injustice, poverty, discrimination, disease
divorce, spousal and child abuse
corruption and partisanship
layoffs, budget deficits
behavioral problems, low test scores
vice, legalized gambling
nature worship, spiritual darkness, militancy of sinners
dead influential human figures
spiritual and philosophical gurus

pornography, adult bookstores and clubs, phone and cybersex, child pornography,
casual sex, homosexuality, abortion, teen sex, alternative life styles, AIDS,
nightclubs and dance halls

Islam, Mormonism, Judaism, Buddhism, New Age Movement, Humanism, Rationalism,
Materialism, pseudo-Christian cults, Jehovah's Witness, Jewish mystical
kabbala, African and Caribbean religions, Voodoo and Santeria

secret societies, Masonic lodges, witchcraft covens, Christo-pagan
celebrations, New Age meditation retreats, Native American vision quests

strongholds of idolatry, Hindu temples, ancestral sites, ambiguous centers of

territorial and regional deities, occultism and spiritual bondages and

spiritual stronghold backlash of inexplicable illnesses, financial reversals,
accidents, depressions, haunted sites

traumas, pacts with spirits, spirits and deities, discernible designs and
symbols, Freemasons, curses

invasions, natural disasters, migrations, alternative religions and influences,
demonic master plan, famine, technological discontinuity

I pray this prayer and take authority over the kingdom of evil in the Name Of
The Lord Jesus Christ Of Nazareth. I break curses and cast out demons by these
names and characteristics.


Can You Feel The Mountains Tremble by Suuqiina, Inuit Ministries International,
Anchorage, AK