Culture-- it's like building a perfect soup-- first you start with the water and dog, excuse me-- meat, then you add ingrediants.

         The water and meat are your heritage, your economic status, social status, your spiritual life, your personal freedom, your education, your grasp of language and ability to use it effectively.  These are the base ingrediants to the soup of your life. The spices and flavorings are the ritual forms and philosophies that compliment the soup to bring you balance and harmony.

         In past times, the base and flavorings reflected not a matter of choice but of neccessity.  Life provided you the base and flavorings according to the continent, race, religion, and social order you were born into.

         On this continent, the flavor was Tribal.  It exhalted the freedom of the individual in service to the People.  It enforced its precepts by the power of social pride.  Its sense of beauty, art, oratory, language and personal freedom was unsurpassed.  It was not perfect,  but it was perfectly suited to this Turtle we call North America.

          In the late 1960's, many modern youth were looking to escape what they perceived as a materialistic, hypocritical, exploitive, authoritative and repressive approach to life, as evidenced by the obvious disintegration of their parents dreams.  After all, while spouting the wonderous qualities of their "democratic system", three major contemporary leaders had been assassinated and a controversial and costly war begun.

         These were the children of plenty.  They were not afraid of deprivation, lack of education, homeless nights, even temporary violence.  One does not fear what one does not know.  They feared sterility, stagnation, close mindedness, rigid authority, and rich bastards who didn't mind that there were neighbors starving only a block away.

         Some of them took to the road to see if they could make it alone.  They lived with hunger and homelessness  and found they could stand both with a little company and some good weed.  The Beatles had immigrated Eastern Philosophy, and an attitude that-- if your original way isn't good enough, look elsewhere.  Eyes began restlessly searching the horizon for "another way".

        It was just a few short years later that the "Indians of All-Tribes" Movement began, the first AIM members were building their first fires in Minneapolis, the Hopi dispute with Peabody Coal got hot, and Alcatraz Island became a National headline.  Suddenly, Indins were in the news! Those questing for answers began to look our Way.

        Americans are always amazed when they hear Indins are unhappy about outside interest in participating in Ceremony and Ritual.  They perceive their personal interests to be harmless, and wonder how their motives can be questioned.

         The answer is complicated.  To begin to understand, you have to look at the flavor of meat each culture has beneath its' flavorings. The traditon of Americans has always been to exhalt the freedom of the individual in the service of themselves.  Their pretence to be in service to each other only exists as long as their own interests aren't affected.  These "interests" may not just be financial, they may have to do with community status or recognition, personal development-- even their sense of spiritual growth.  And they want it now!  They deeply resent anyone who tells them something they do not want to hear.  Deep down they harbor the same feeling of superiority and arrogance in these matters as did their Puritan relatives.  And, of course, they can always find a slippery-tongue way to convince themselves of their own arguments.  This is a part of their "soup". If they are aware of it, they can transcend it and overcome it-- but few choose to do so.  As a group, they come from plenty, are well educated, have not suffered severe social upheaval or disruption, have a good grasp of language and expression, and sincerely believe that their quest is just.

        Some Indins object outright to their participation in Sacred Ceremonials at all, and most object to their appropriation of Indin Ritual or Ceremony for personal purposes.
What are the reasons?  Especially with the many published messages about the "multi-colored" people that will supposedly evolve together toward the end of the Fourth World.
        First, it is not about color.  There has been enough mixing inside and outside Indin Tribes to cause a large number of Indins to become indistinguishable from Anglos. The issue is about the exploitation of cuture and spiritual ceremony for profit.  And that profit may extend beyond money into a desire for recognition or status  This needs no explanation.  It is criminal, and very, very american.

         For those who are into appropriation, not exploitation-- the answers are not so simple. Primarily it is an issue of respect.  If one respects a culture enough to want to adopt its most sacred forms then one should also have enough respect to support the appropriate methods of learning, authorizing, and teaching these forms and stand by that process. Most Indins treasure their traditional forms of teaching and passing on the Ritual and Ceremony of their Ways. It is the form which has protected the integrity of these rituals in an oral tradition.
         First and foremost among the "rules" of ceremonial life is that a candidate for teaching does not choose it for themself but is instead chosen, with certain characteristics and endowments being recognized by their Elders/Teachers.  Some are born to it.  For some, it is hereditary.  Others grow into it.  But unlike the Christian ministers of the world, few personally recognize and accept a "call".
         Often, the oportunity to learn is rejected because of the repercussions and circumstances of responsibility inherent in "Carrying" the medicine or Ceremony.  So much is asked of those who assume the authority to carry these rituals that many do not accept the burden.  Also, the consequences of abusing or living below the standards called for by the
"Powers" can reck havoc on one's life and the lives of those surrounding them.  To Indins, this is a familiar scenario, one which frightens many prospective candidates from the field.

        Also, in traditional education, the method and environment of the presentation are important attributes of the message.  The simple memorization of chant, the physical preparations, etc., are only forms that constitute a part of the discipline of commitment.  To be one of those authorized to carry this knowledge, one gained from the whole experience of
the teaching a greater understanding of the meaning and purpose of ceremony beyond the disciplined mastery of ritual.

        To show this kind of respect for our form of teaching and learning requires an element of time and committment that is certainly a stumbling block in the way of many outsiders learning and using our rituals and ceremony for their personal spiritual benefit.  Let's assume for a moment that you were to choose this path.

         First,  as a "prospective candidate" you would have to "choose" a People, not a book.    Which People of the 500 different Nations to choose?
         Then you would have to "choose" to go to a place bursting with poverty and violence to inquire about the process-- rather than to sit on a comfortable rock by a stream, with a book.
         Then you might have to suffer the disappointment of being told you are not suitable for teaching-- something a book will never do!

        And beyond the reasons known only to these teachers as to why they might, or might not, choose you--  there is the question as to what People you wish to serve with this knowledge?
        And another question:  What is it that was given to them for their People, that you are so sure will benefit your People?
        How will your carrying of this great responsibility fulfill the purpose of the Ceremony or Ritual?  How will it sustain the Earth?

         Finally, those who carry these powerful forms are in constant danger.  They must be exemplary people or the consequences will be visible in their lives. And it is visible.  That's why even many Indins are afraid to take up these responsibilities.  Perhaps you need to ask yourself-- Why am I not afraid?

        What does the word "Sacred" mean to you?  What has been passed down to you from your family that you hold Sacred? Have you witnessed Power in your life beyond that of ordinary events?  Do you hold this Power in fear and awe?  If not, you have not witnessed Old time Indin connection to the Creator, and these ritual forms which contain this Power do not have the mystery and meaning for you that they do for us.
        Then there is further concern that the Power of these forms, misunderstood, misapplied and misused could cause more harm than good. But since most Americans, (even though searching for Spirit), do not really believe in, or have never experienced the powerfully frightening negative consequences of Power, they dismiss this easily.)
        The old forms held Power. Real Power.  Power that can destroy as well as heal.  Watered-down Christianity knows nothing of this Power, except what they conjure up in fantasy and horror.

        And finally, we come to the most controversial and volatile reason: Why should you have the choice in the first place?  What gives you the right and authority?  Many Indins resent it.  They hate the idea that the descendants of those who turned our "soup" into a mixture of mud and blood and shit, should be so empty, open, and free, as to want from us now what was taken away and, in some cases, made illegal!
        Especially when our own generations have been asked for a century, (even up to recent days), to turn away from these ways as inferior and ungodly-- and who, in many places, have finally given in, or been brainwashed into compliance!

        Mennonite, catholic, and protestant "teachers" combined with the Indin boarding school experience have, over the years, convinced many of our People that our Spiritual forms are "of the Devil".  Many are still brainwashed, causing them to be afraid of their own traditional people and to avoid involvement in their own Spiritual tradition today.
       Political leaders sent our children away to schools where they were forbidden to speak their own language but never really taught English. After five-plus generations of illiteracy and stagnancy this ultimately resulted in stripping from many young indin minds, the ability to grasp any of the great mystery and depth their own languages conveyed.  It has left them shackled to a language they cannot use effectively and has robbed them of the ability to truly appreciate any connection to their rich linguistic past.
      With the Old Ones passing fast, many languages are dying, and in many places our culture is less of what is remembered and more of alcohol, suicide and prison; oral tradition survives only in small pockets around Indin Country.  Only isolation, despair, dependency and poverty have been passed through the generations to these children-- they can not see the glory of the past--and like other deprived minorities--they couldn't care less. With one difference-- they kill themselves more than anyone else.

      On one small rez, in March of 2000, four youths under 16 committed suicide and three more have tried. One of my nephews took that route this year. Words won't do it for them.  Only time and healing.  For most of them, books are dead.

      This is the "soup" that we have left in our bowl.  And  when it is harder for us to motivate our own people to take up their ways, re-learn their languages, and have pride in their spiritual heritage-- than it is for the descendants of  former enemies, (while rejecting our forms of teaching), to appropriate, exploit and pretend to use those sacred Ways--  that is something many Indins deeply, and violently, resent.

         So what's the answer then, for the non- Indin looking for meaning and spiritual growth?  Unless you have been brought into a circle of Indins and included in their life, I say, stick with the book.  Adapt it to your own uses. Don't represent it as Indin.  Don't advertise it as Indin.  Don't refer to it with a hollywood Indin phrase.
        Use it, and pray for your protection and for those you love.
        But don't be deluded, it is not Indin. There is only one way to be authorized to learn, teach or practice Ceremony and Ritual.  That is by being one of the People  And there is only one reason to learn or teach Ceremony or Ritual.  That is not to benefit an individual, but to be of service to an entire people- not for status, recognition, profit or individual spiritual
enlightenment-- but because you were chosen, and it is your responsibility- with all that that entails.

          If you are one of those looking to crack our bones for the marrow you are missing, but these pages stick in your craw--  perhaps you should look again.
          Your motives may be less about Spirit and Respect, the fundamental principles of American Indin life and culture, and more about using our forms and substance to further your own selfish individualistic purposes, however altruistic you insist them to be.
          And after realizing the truth, if you still want to pursue it-- then you are indeed worthy of being called a modern American.
 

C 1999 jbluewolf