Halito-
I'm gonna jump in here with my semi-historical view of some
of the
issues...'traditional vs progressive, cultural property,
authors
writing historical and informational books on Ceremony and culture,
etc.
I speak representing no one but my family and Society.
First-
28 years ago the issues and lines drawn to identify
'progressive'
and 'traditional' seemed much clearer than they do today.
In those days the 'progressives' were often fully 'assimilated'
indins
who 'values' reflected those of the United States euro-american
culture.
The 'traditionals' were those who touted and stood up for
keeping
their lands(as opposed to selling or strip mining them), pushed
the
govt to honor its treaty agreements, participated in Ceremonial
life,
and actively championed preserving languages and culture. The
'progressives',
at that time, very clearly believed and spoke up loudly
that
those ancient values had lost their meaning and the quest for
individual
economic success was the premier endeavor of their life. As
I got
older I understood more clearly how many of my parents' generation
had
been brainwashed to this way of thinking, but at the time on many
reservations-
it WAS an-- Us or Them-- conflict. Everywhere the
phrases,
"uncle tomahawk and apple" sounded to describe those who
championed
assimilation. The leases that allowed Peabody Coal to strip
mine
Black Mesa was a premier example of those types of conflicts. Also
Dickie's
gang was another.
At
a "Traditional Unity Convention" in the Longhouse in Tulalip, 1970,
people
from over 30 tribes gathered to discuss these very issues.
There
was a sense of urgency in those days that a time of great change
was
coming and people needed to prepare by attempting economic and
physical
self sufficiency where possible. It was recognized that not
every
Indin would think this necessary or desireable but that
'Traditionals'
should begin preparation. Certain Hopi leaders spoke
about
spreading the message of their Prophecy, (not their individual or
Tribal
Ways), to all Peoples. The message that was to go out across the
board
was to encourage all Peoples, regardless of race, to pursue the
Spiritual
Path and prepare for physical challenge. No one implied that
Tribal
and Cultural Ways were to be offered to anyone interested in
order
to enlarge or create new Indins or Indin Nations! There were
numerous
groups that blended races listening to these messages who
sought
to incorporate certain Ceremonial forms,(mostly Plains in origin)
because
they felt no connection with their European spiritual
traditions.
These eventually grew into the wanabi and nuage groups that
blossomed
late 70's/early 80's. There was, (and still is), a driving
thirst
among european-american descendents for something that can
provide
meaning to their lives. This opened the door for the marketing
of Indin
culture, spirituality and ceremonial form to a large audience
hungering
for a "Way", (even though it was an adopted and unauthorized
one).
Dropping back a little in time- in the early days, even before
Alcatraz,
(50's/60's), many of the Elders openly feared that in another
generation
or two there would be no one left, of adequate character and
training,
to carry on certain important Ceremonial and Spiritual
responsibilities.
They began going against the age old resistance to
sharing
these 'Ways' with outsiders even to the point of allowing
drawings,
photographs, tapes and written records to be made of some of
the
most Sacred Ceremonys. This wasn't done to give these 'Ceremonial
Ways'
to white people, wanibis, or nuagers- few of whom existed then-
but
was an earnest attempt to make sure they were preserved for their
grandchildren
and great grandchildren should the disintegration of their
People's
continue. Since many of these 'elders' were also practicing
christians-
often this relationship connected them to christian authors
like
Mails, or Peter Powell, in a way that hadn't happened before. A few
generations
earlier, few- if any- christians whould have shown any
interest
in our Native American spirituality- except to condemn it! The
fact
that these men participated and openly acknowledged the spiritual
values
involved was a new and unique experience for many of these
'Grandfathers'.
They saw it as simply a 'sharing' between 'Holy Men'.
Little
did they know that over the years it might turn into something
else.
I know personally, a number of Elders, who- in their younger
days,
believing that their People and Ways were dying out- gave away or
sold
artifacts or information that they wish they hadn't. But
they
truly believed, at the time, that they were not doing wrong. One
Grandfather
I know, is the last of his People to speak fluently, the
last
to grow up and understand the old Way, the old locations, the food
sources,
the social and political organization, etc of his People. But
because,
25 years ago, in a moment of weakness, with his family facing
severe
economic hardship- he sold and gave away to a museum some of his
'own'
personally crafted objects-and ceremonial songs (something he will
regret
to his dying day)- he is ostracized and looked down on by many of
his
younger family members, and the tribe in general,. They, meanwhile,
hold
dances and perform ceremonies with only cursury knowledge and very
little
traditional formal training and see themselves as superior to
him.
They never ask for his counseling, instruction or advice- the one
man
left who really knows how it should be!
It is hard, from today's perspective, to look back and judge
the
'Elders' that have participated in these 'sharings'. In the same
way
I have come to a better understanding of how those I condemned as
'progressives'
came to their beliefs.
Thankfully, the prophecy of Alcatraz was fulfilled and to a
certain
extent, tribal, cultural, social and ceremonial pride was
restored
and renewed. But for all our progress our youth still see
suicide,
murder, gangs and criminal activity to be their only option on
many
res's. So perhaps the damage of 'progressivism' was done to such
an extent
that in many places tribal families have been broken too far
apart
to reclaim what was lost. These problems require new solutions
and
new ways of thinking that exclude all the labels and name-calling of
those
days past. Today is a new time- and I'm trying to sluff off that
dead
skin too! I'm still what I consider a militant- but the complexity
of the
problems is so staggaring that in my advancing years I don't
pretend
to have answers. I only know that preservation of language,
updating
cultural forms, preserving traditional methods of training and
ceremonial
knowledge and the living of tribal ideals is our only hope of
finding
lasting solutions to our crisis. And while I don't have any
input
on today's problems in Hopi- I would be hesitant to see any reason
today
why Ceremonial information should be put into books other than for
profit
and exploitation. I don't believe in the concept of adopting any
old
way that suits and I don't see how these books can benefit any of
our
Nations. True education to Indin viewpoint or belief is found at the
source-
go there and you may get it, you may not- but I think books on
or about
Native Americans are for entertainment only, and we know that
written
history is just a whore for the one who composes it. I like
poetry
myself- Trudell, Blue Cloud, Momaday and others. Its real and
contemporary-
like our Peoples!
Today, the lines between the progressive and traditional have
blurred.
I don't know anyone in Hotevilla who will read these books and
be influenced
by them, or in Talequah, or St Francis. In fact, I don't
imagine
that more than a few People still immersed in their Tribal life
and
culture- will ever know they've been written. I agree completely
that
the idea of profit-making off Ceremonial knowledge is repugnant,
but
folks- this is the American Way- and Mails is an American, Lutheren
or no.
The Americans have always taken what they admire, and while
honestly
admiring it, tried to economically exploit it. But it is
difficult
for readers, in the author's genuine attempts to portray this
admiration,
to identify and separate the words of the 'elders' the
author's
have consulted, from the editorilizing that results. Especially
since
most of it is translation. It's somewhat similar, from the
christian
point of view, of trying to discern how the original greek and
hebrew
texts relate to the King James version of their bible.
The Elders I listen to, while agreeing among themselves that
their
own Ceremonial information is for the use of their People and not
for
sale or general use, nevertheless believe that the concept of
'spiritual
property' is ridiculous. They simply say, " indins propably
won't
read it to begin with, and those who do, if they ARE indin, will
just
know that this kind of stuff isn't learned from a book!"
I guess my question is - how can what outsiders think,or read,
or practice,
affect us in our daily life or in the performance of our
Ceremonial
and cultural responsibilities? My children don't go to books
for
their info on these types of things. I don't know any Indin kids
who
do. What damage does it do us? If a whiteman is stupid enough to pay
someone
$300 for a sweat- how does that hurt my family? If an Indin is
selling
it- then perhaps it concerns me- but it certainly doesn't affect
my People.
I think we're too concerned what non-indins know and don't
know,
how they see us, what they think we are, how they seek to copy us,
etc.
It's much more important how we see ourselves and how our children
see
us. We know what's real and what's pretend, whats genuine and what's
fake.
Today the potential growth of the ideal of 'cultural and spiritual
property',
and any attempt to regulate it in legal terms would certainly
make
for long hours of interesting discussion, but really wouldn't have
that
much to do with how we live our lives, the examples we set, and the
Power
of our Ceremonial and Spiritual Life!
Where is the line of cultural or spiritual property to be drawn?
Example:
I know an Elderly Apache gentleman, that was taught by his
'Grandfather'
to conduct personal healings, and is obligated to his
teaching
to provide that service for any who ask, Native American or
not.
When questioned by unhappy Skins/Juns wanting to know why he charged for
his services- he replied-"in the old days they would have cut firewood
for
me, or paid my rent, or brought me a cow to eat- today they have
none
of these things- so I get from them what they have, not as a charge
for
the Healing- that Power is not mine- it comes from the Creator,
they're
just paying my expenses for carrying it! My responsibility is to
those
who taught me and the Creator- it is a personal power which I have
paid
for with my blood, sweat and tears. It does not belong to my band,
my tribe,
or my society- it is mine to dispense as I was taught!"
How would you answer him?