Before the Christian influence,[9] in most American religions was known High God—a supreme Creator and Teacher, such as the Inca god Viracocha in South America,[10][22] or sky deity/Great Spirit who represents all other spiritual beings, for instance, the Pawnee god Tirawa in North America.[23][9][21] The supreme beings closely associated with the World Tree, or world pole/pillar—the central cultic symbol in the great rites of the main regions especially of Northern America.[9] Other traditional pre-Modern religious rites were hunting, gathering, planting, and war ceremonies.[24]
Generally fundamentalist movements favoured a return to traditional ways and rejected the changes brought by the modern states, in North America they include the Pueblo Revolt (1680s), the Shawnee Prophet Movement (1805–1811), the Cherokee Prophet Movement (1811–1813), the Red Stick War (1813–1814), White Path's Rebellion (1826), the Winnebago Prophet Movement (1830–1832), the first Ghost Dance (1869–1870) and the second Ghost Dance (1889–1890), and the Snake movements among the Cherokee, Choctaw, and Muscogee Creek Indians during the 1890s.[27]
Beginning in the 1600s, European Christians, both Catholics and those of various Protestant denominations, sought to convert Native American tribes from their pre-existing beliefs to Christianity. After the United States gained independence in the late 1700s, its government continued to suppress Indigenous practices and promote forcible conversion. American and Canadian government agencies and religious organizations often cooperated in these forcible conversion efforts. In many cases, violence was used as a tool of suppression, as in the government's violent eradication of Ghost Dance and Sun Dance practitioners in 1890s.[28][29] Thus, Canada lifted its prohibition against the practice of the Sun Dance full ceremony only in 1951.[29]
By the turn of the 20th century, the American government began to turn to less violent means of suppressing Native American religious beliefs. A series of federal laws was passed banning traditional Indigenous practices such as feasts, Sun Dance ceremonies and the use of the sweat lodge, among others.[30] This government persecution and prosecution officially continued until 1978 with the passage of the American Indian Religious Freedom Act (AIRFA), although it has been argued that the AIRFA had little real effect on the protection of Native religious beliefs.[31][32]
Another significant system of religious suppression was the removal of Native American children from their families into a system of government-funded and church-operated American Indian boarding schools (also known as residential schools). In these schools, Native children were forced through violence and oppression to learn European Christian beliefs, the values of mainstream white culture, and the English language, while simultaneously being forbidden to speak their own languages and practice their own cultural beliefs. This system of forcible conversion and suppression of Indigenous languages and cultures continued through the 1970s.[33][34][35]
Some non-Native anthropologists estimate membership in traditional Native American religions in the 21st century to be about 9000 people.[36][37] Since Native Americans practicing traditional ceremonies do not usually have public organizations or membership rolls, these "members" estimates are likely substantially lower than the actual numbers of people who participate in traditional ceremonies.[38] Native American spiritual leaders also note that these academic estimates substantially underestimate the numbers of participants because a century of US Federal government persecution and prosecutions of traditional ceremonies caused believers to practice their religions in secrecy. Many adherents of traditional spiritual ways also attend Christian services, at least some of the time, which can also affect statistics. Since the 80 years of those prior legal persecutions ended with AIRFA, some sacred sites in the United States are now protected areas under law.[39]
The Earth Lodge Religion was founded in northern California and southern Oregon tribes such as the Wintun. It spread to tribes such as the Achomawi, Shasta, and Siletz, to name a few. It was also known as the "Warm House Dance" among the Pomo. It predicted occurrences similar to those predicted by the Ghost Dance, such as the return of ancestors or the world's end. The Earth Lodge Religion impacted the later religious practice, the Dream Dance, belonging to the Klamath and the Modoc.[44][27][45]
This section may need to be rewritten to comply with Wikipedia's quality standards, as it is unclear what are different versions of the faith, and what are simply different names. Change over time appears to be mostly disregarded. Important elements are not explained (At least some are covered in the references.). See Talk:Native American religions#Waashat Religion.You can help. The talk page may contain suggestions.(January 2018)
The Washat Dreamers Religion,[27] also called the Waashat Religion/Faith, the Waasaní (Washani) Religion, Seven Drum Religion, and the Longhouse religion (separate from the Iroquois Longhouse religion) is a faith still persisting in some modern Native communities.[27] Washani, meaning "dancers" or "worship",[46] was a reform response to pressures from American settlers at the time for Natives to relocate or become "civilized". The Wanapum Indian Smohalla (ca. 1815–1895) originally built the religion in 1850 in the Columbia River region of modern-day Washington, and over time it has spread across the Pacific Northwest. Smohalla claimed that he had received visions in his dreams, where he had visited the spirit world and had been sent back to teach his people.[46] He preached a reform return to the original way of life of hunter-gatherer lifestyle as opposed to agriculturalism, before the influence of colonizers, emphasizing abstinence from alcohol and cleansing themselves of white influences. Smohalla was sometimes called Yuyunipitqana, meaning "Shouting Mountain", because it was said that his wisdom came from a mountain speaking within his soul.[47]
The religion combined elements of Christianity with Native beliefs, teaching similar origin stories as Catholicism and holding Sunday as a holy day, while still ultimately pushing away from the so-called civilized man that white people idealized.[47] Despite this, Smohalla rejected the Christian Puritanical ideal of a strong work ethic and plowing the land.[48] Two notable quotes of Smohalla's "You ask me to plough the ground! Shall I take a knife and tear my mother's bosom?"[47] and "My young men shall never work. Men who work can not dream, and wisdom comes to us in dreams," demonstrates these tenets. The Native-inspired elements of the religion involved the Waashat Dance, a dance which involves seven drummers, a salmon feast, use of eagle and swan feathers and a sacred song sung every seventh day.[49]
The Dreamer Faith foreshadowed the later Ghost Dances of the plains peoples, another religion which sought to rid Natives of white people and their influences through peaceful religion.[46] These kinds of religions made it difficult to assimilate or control the tribes by the United States, as the U.S. was trying to convert the Plains tribes from hunter-gatherers to farmers; farming was believed to be more civilized and a better use of the land.[48] They wanted to remake the Natives, but found a problem with those who followed the Waashat Religion: "Their model of a man is an Indian; They aspire to be Indian and nothing else." (T. B. Odeneal)[46] Smohalla was eventually jailed in an effort to quell a potential uprising of Native peoples, but his religion has continued to survive without him.[48]
Also known as Tschida, the Indian Shaker Church was influenced by the Waashat Religion and founded by John Slocum, a Squaxin Island member. The name comes from the shaking and twitching motions used by the participants to brush off their sins. The religion combines Christianity with traditional Indian teachings.[27][49]
The Great Plains is home to religious traditions of more than fifty Plains Indians nations that are some of the most varied and complex in Northern America.[50][21][51]
1891 Sioux Ghost Dance. The Ghost Dance movement influenced many Native American communities.
The Ghost Dance movement of the late 1800s was a religious revitalization movement in the Western United States. Initially founded as a local ceremony in Nevada, by the Paiute prophet Wodziwob, the movement did not gain widespread popularity until 1889–1890, when the Ghost Dance Religion was founded by Wovoka (Jack Wilson), who was also Northern Paiute. The Ghost Dance was created in a time of genocide, to save the lives of the Native Americans by enabling them to survive the current and coming catastrophes, by calling the dead to fight on their behalf, and to help them drive the colonists out of their lands.[52][27][53]
In December 1888, Wovoka, who was thought to be the son of the medicine man Tavibo (Numu-tibo'o), fell sick with a fever during an eclipse of the sun, which occurred on January 1, 1889. Upon his recovery, he claimed that he had visited the spirit world and the Supreme Being and predicted that the world would soon end, then be restored to a pure state in the presence of the Messiah. All Native Americans would inherit this world, including those who were already dead, in order to live eternally without suffering. In order to reach this reality, Wovoka stated that all Native Americans should live honestly, and shun the ways of whites (especially the consumption of alcohol). He called for meditation, prayer, singing, and dancing as an alternative to mourning the dead, for they would soon resurrect. Wovoka's followers saw him as a form of the messiah and he became known as the "Red Man's Christ."
Tavibo had participated in the Ghost Dance of 1870 and had a similar vision of the Great Spirit of Earth removing all white men, and then of an earthquake removing all human beings. Tavibo's vision concluded that Native Americans would return to live in a restored environment and that only believers in his revelations would be resurrected.
This religion spread to many tribes on reservations in the West, including the Shoshone, Arapaho, Cheyenne, and Sioux (Dakota, Lakota, and Nakota). In fact, some bands of Lakota and Dakota were so desperate for hope during this period of forced relocation and genocide that, after making a pilgrimage to the Nevada Ghost Dance in 1889–1890, they became more militant in their resistance to the white colonists. Each Nation that adopted the Ghost Dance way provided their own understanding to the ceremony, which included the prediction that the white people would disappear, die, or be driven back across the sea. A Ghost Dance gathering at Wounded Knee in December 1890 was invaded by the Seventh Cavalry, who massacred unarmed Lakota and Dakota people, primarily women, children and the elderly.[54]
The earliest Ghost Dance heavily influenced religions such as the Earth Lodge, Bole-Maru Religion, and the Dream Dance. The Caddo Nation and several other communities still practice the Ghost Dance today, though usually in secret.[55]
Wocekiye is a faith and practice among Dakota and Lakota peoples engaged in both the traditional Dakota and Lakota religion as well as forms of Christianity.[56]
Midewiwin or the Grand Medicine Society and Wabunowin or the Dawn Society are a traditional religious organisations of the Anishinaabe (Ojibwe) and some others of the Natives of the Maritimes, New England and Great Lakes regions.[59][60][3]
This replica of a Six Nations (Haudenosaunee) longhouse represents where the traditional practices take place.
The Longhouse Religion is the popular name of the religious movement known as The Code of Handsome Lake or Gaihwi:io ("Good Message"), founded in 1797/1799 by the Seneca prophet Handsome Lake (Sganyodaiyoʔ). He combines and reinterprets elements of traditional Seneca beliefs with a revised code such as must refrain from drinking, selling of land, intensive animal farming and witchcraft meant to revive traditional consciousness after a long period of cultural disintegration following colonization.[27][61][49]
The Cherokee Keetoowah Society is a reform religious and political organisation formed in 1858 and re-established ca. 1900 that intended to preserve and practice traditional Cherokee spiritual beliefs or "old ways" of tribal life, based on religious nationalism.[27][63]
The Four Mothers Society is a religious in nature traditionalist organisation of Muscogee, Cherokee, Choctaw and Chickasaw peoples that formally founded about 1895 and remains active today.[65]
The movement came to light in the 1950s, led by Mexico City intellectuals, but has grown significantly on a grassroots level only in more recent times, also spreading to the Chicanos of North America.[69] Their rituals involve the mitotiliztli.[70] The followers, called Mexicatl (singular) and Mexicah (plural), or simply Mexica, are mostly urban and suburban people.[69]
The Mexicayotl movement started in the 1950s with the founding of the group Nueva Mexicanidad by Antonio Velasco Piña. In the same years, Rodolfo Nieva López founded the Movimiento Confederado Restaurador de la Cultura del Anáhuac,[71] the co-founder of which was Francisco Jimenez Sanchez who in later decades became a spiritual leader of the Mexicayotl movement, endowed with the honorificTlacaelel. He had a deep influence in shaping the movement, founding the In Kaltonal ("House of the Sun", also called Native Mexican Church) in the 1970s.[72]
From the 1970s onwards Mexcayotl has grown developing in a web of local worship and community groups (called calpulli or kalpulli)[69] and spreading to the Mexican Americans or Chicanos in the United States. It has also developed strong ties with Mexican national identity movements and Chicano nationalism.[73] Sanchez's Native Mexican Church (which is a confederation of calpullis) was officially recognized by the government of Mexico in 2007.[74]
The Yucatec Maya continue the one of rites of passage—second birth jéets méek which marks a child's movement from cradling or carrying to the mother's hip.
Religious traditions of the Indigenous peoples of South America from different regions are very varied. The most outstanding contrast appears between the highly developed Andean faiths with priesthood and empire-ruling cults[22][78] and the religious beliefs of the tribes in the eastern lowlands.[10]Caral–Supe civilization in Peru has been recognized as one of the cradles of civilization and oldest-known civilization in the Americas.
One of many carts of a parade during the Diablada de Pillaro, Equador.
An example of modern syncretistic events is the dance and parade Diablada ("Dance of the Devils") during wich traditionally honored the indigenous Uru terrible god Tiw.[79]
Especially among native North Americans, can be found several pan-Native ceremonies and traditions, both all-North American, such as powwow meetings, and regional, like the Sun Dance.[80]
The Peyote Religion (legally termed and more properly known as the Native American Church), also sometimes called the "Peyote Road" or the "Peyote Way", is a reformed religious tradition involving the ceremonial and sacred use of Lophophora williamsii (peyote).[81][82][27][83] Use of peyote for religious purposes is thousands of years old and some have thought it to have originated within one of the following tribes: the Carrizo, the Coahuiltecan, the Lipan Apache, the Mescalero Apache, the Karankawa, or the Caddo, the Navajo, the Tonkawa, with the Plains Cree, Carrizo, and the Lipan Apache being the three most likely sources.[citation needed] In Mexico the Huichol, Tepehuán, and other Native Mexicans use peyote.[84][85][86]
The Sun Dance is a religious ceremony and reform movement, 1890 the Shoshone tribe in origin, [27] practiced by a number of Native American peoples in the U.S. and Canada, primarily those of the Plains Nations.[87][88][89] Each tribe that has some type of sun dance ceremony that has their own distinct practices and ceremonial protocols. In many cases, the ceremony is held in private and is not open to the public. Most details of the ceremony are kept from public knowledge out of great respect for, and the desire for protection of, the traditional ways. Many of the ceremonies have features in common, such as specific dances and songs, the use of drums, the ceremonial pipe, praying, fasting and, in some cases, the piercing of the skin as a sacrifice.
In Canada, the Plains Cree call this ceremony the Thirst Dance; the Saulteaux call it the Rain Dance; and the Blackfoot (Siksika, Kainai, and Piikani) call it the Medicine Dance. It is also practiced by the Canadian Dakota and Nakoda, and the Dene.[88][27]
The Green Corn Ceremony is an annual ceremony practiced among various Native American peoples associated with the beginning of the yearly corn harvest.[90]
From time to time important religious leaders organized revivals. In Indiana in 1805, Tenskwatawa (called the Shawnee Prophet by Americans) led a religious revival following a smallpox epidemic and a series of witch-hunts. His beliefs were based on the earlier teachings of the Lenape prophets, Scattamek and Neolin, who predicted a coming apocalypse that would destroy the European-American settlers.[91] Tenskwatawa urged the tribes to reject the ways of the Americans: to give up firearms, liquor, American style clothing, to pay traders only half the value of their debts, and to refrain from ceding any more lands to the United States. The revival led to warfare led by his brother Tecumseh against the white settlers.[92] Juan de la Cruz Puc became seen as a prophet between the Yucatec Maya during the Caste War. Juan's sermons and prophecies were preserved in the A'almaj T'aan (Cruzo'ob Bible) and are still relevant between the Yucatec Maya people.
The American Indian Religious Freedom Act is a United States federal law and a joint resolution of Congress that provides protection for tribal culture and traditional religious rights such as access to sacred sites, freedom to worship through traditional ceremony, and use and possession of sacred objects for Native Americans, Inuit, Aleut, and Native Hawaiians. It was passed on August 11, 1978.
Native American Graves Protection and Repatriation Act
The Native American Graves Protection and Repatriation Act (NAGPRA), Pub.L. 101–601, 104 Stat. 3048, is a United States federal law passed on 16 November 1990 requiring federal agencies and institutions that receive federal funding to return Native American cultural items and human remains to their respective peoples. Cultural items include funerary objects, sacred objects, and objects of cultural patrimony.
The Religious Freedom Restoration Act of 1993 (also known as RFRA), is a 1993 United States federal law aimed at preventing laws that substantially burden a person's free exercise of religion. It was held unconstitutional as applied to the states in the City of Boerne v. Flores decision in 1997, which ruled that the RFRA is not a proper exercise of Congress's enforcement power. However, it continues to be applied to the federal government - for instance, in Gonzales v. O Centro Espirita Beneficente Uniao do Vegetal - because Congress has broad authority to carve out exemptions from federal laws and regulations that it itself has authorized. In response to City of Boerne v. Flores, some individual states passed State Religious Freedom Restoration Acts that apply to state governments and local municipalities.
The United Nations Declaration on the Rights of Indigenous Peoples was adopted by the United Nations General Assembly during its 61st session at UN Headquarters in New York City on 13 September 2007. Article 31, in particular, emphasizes that Indigenous Peoples have the right to their cultural heritage, including ceremonial knowledge, as protected intellectual property.
The Native Sacred sites could be described as "specific, discrete, narrowly delineated location on Federal land that is identified by an Indian tribe, or Indian individual determined to be an appropriately authoritative representative of an Indian religion, as sacred by virtue of its established religious significance to, or ceremonial use by, an Indian religion".[93][94]
Among non-Natives
Among non-American Native modern pagans in a number of countries, there is a loosely formed movement called Indianism or Powwow. If in American countries, non-Natives by origin can somehow join authentic ceremonies and, at least, can revitalize same components in their own traditions,[95] then in other parts of the world, such as Russia, neo-pagans are uniting into their own new religious movement. Its adherents, based on romanticized ideas drawn from classic adventure literature and other sources, strive to follow the worldview and way of life of American Natives. Each participant personally chooses a favorite tribe, takes a new spiritual name, and rallies (powwow) are organized in summer country camps.[96]
1 2 3 Calloway, Colin Gordon (2019). First peoples: a documentary survey of American Indian history (6thed.). Boston: Bedford/St. Martin's, Macmillan Learning. ISBN978-1-319-10491-7.
↑ Yolotl González Torres. The Revival of Mexican Religions: The Impact of Nativism. Numen - International Review for the History of Religions. Vol. 43, No. 1 (Jan., 1996; published by: BRILL), pp. 1-31
↑ Jennie Marie Luna. Danza Azteca: Indigenous Identity, Spirituality, Activism and Performance. San Jose State University, Department of Mexican American Studies. 2011
↑ Lauro Eduardo Ayala Serrano. Tiempo Indígena: la construcción de imaginarios prehispánicos.
↑ Bourdeaux, Michael; Filatov, Sergei, eds. (2006). Современная религиозная жизнь России. Опыт систематического описания[Contemporary Religious Life of Russia. Systematic description experience] (in Russian). Vol.4. Keston Institute. Moscow: Logos. pp.208–212. ISBN5-98704-057-4.
Bird, Louis (2011). Telling Our Stories: Omushkego Legends & Histories from Hudson Bay. Toronto: University of Toronto Press. ISBN978-1-55111-580-1.
Brown, Brian Edward (1999). Religion, Law, and the Land: Native Americans and the Judicial Interpretations of Sacred Land. Westport, Conn: Greenwood Press. ISBN978-0-313-30972-4.
Buff, Rachel (1995). "Tecumseh and Tenskwatawa: Myth, Historiography and Popular Memory." Historical Reflections/Réflexions Historiques. pp. 277–299.
Carpenter, Kristen A. (2005). A Property Rights Approach to Sacred Sites: Asserting a Place for Indians as Nonowners, 52 UCLA Law Review 1061.
Carpenter, Kristen A. (2012). Individual Religious Freedoms in American Indian Tribal Constitutional Law, "The Indian Civil Rights Act at Forty." UCLA American Indian Studies Publications. ISBN978-0-935626-67-4.
Clinton, Bill (1996). "Executive Order 13007--Indian sacred sites". Weekly Compilation of Presidential Documents. 32 (21).
Detwiler, F. (1983). The Sun Dance of the Oglala Sioux: A Case Study in Religion, Ritual, and Ethics. University Park, Pe: Pennsylvania State University.
Eliade, Mircea, ed. (1987). "North American Indian Religions". The Encyclopedia of Religion. Vol.10. New York: Macmillan. ISBN0-02-909810-6. | 2005 2nd ed.
Eliade, Mircea, ed. (1987). "South American Indian Religions". The Encyclopedia of Religion. Vol.13. New York: Macmillan. ISBN0-02-909840-8. | 2005 2nd ed.
Elk, Black (1953). The sacred pipe: Black Elk's account of the seven rites of the Oglala Sioux. Norman, Ok; London: University of Oklahoma Press. OCLC772729.
Getches, David H., Wilkinson, Charles F., Williams, Robert A. Jr. "Cases and Materials on Federal Indian Law- Fifth Edition." Thomas West Company: the United States, 1998. ISBN978-0-314-14422-5.
Gill, Sam D. (1982). Native American Religions: An Introduction. Religious Life in History. Belmont, Ca: Wadsworth Pub. Co. ISBN0-5340-0973-5.
Griffiths, Christopher N., ed. (2013). Indian sacred sites: balancing protection issues with federal management. America in the 21st century: political and economic issues. New York: Nova Science Publishers. ISBN978-1628082845.
Hultkrantz, Åke (1979) [1967]. The Religions of the American Indians. Hermeneutics: Studies in the History of Religions, 463. Translated by Monica Setterwall. Berkeley & Los Angeles, Ca: University of California Press. ISBN0-520-02653-5.
Merkur, Daniel (1985). Becoming Half Hidden: Shamanism and Initiation among the Inuit. Acta Universitatis Stockholmiensis • Stockholm Studies in Comparative Religion. Stockholm: Almqvist & Wiksell. ISBN978-91-22-00752-4.
Mooney, James (1896). The Ghost Dance Religion and Wounded Knee. New York: Dover Publications.
Nabokov, Peter (2006). Where the Lightning Strikes The Lives of American Indian Sacred Places. Viking. ISBN0670034320.
Rice, Julian (1998). Before the Great Spirit: The Many Faces of Sioux Spirituality. Albuquerque, NM: University of New Mexico Press. ISBN0-8263-1868-1.
A medicine man or medicine woman is a traditional healer and spiritual leader who serves a community of Indigenous people of the Americas. Each culture has its own name in its language for spiritual healers and ceremonial leaders.
Crow religion is the indigenous religion of the Crow people, Native Americans of the Great Plains area of the United States.
The Indigenous peoples of the Americas comprise numerous different cultures. Each has its own mythologies, many of which share certain themes across cultural boundaries. In North American mythologies, common themes include a close relation to nature and animals as well as belief in a Great Spirit that is conceived of in various ways. As anthropologists note, their great creation myths and sacred oral tradition in whole are comparable to the Christian Bible and scriptures of other major religions.
The Ghost Dance is a ceremony incorporated into numerous Native American belief systems. According to the millenarian teachings of the Northern Paiute spiritual leader Wovoka, proper practice of the dance would reunite the living with spirits of the dead, bring the spirits to fight on their behalf, end American Westward expansion, and bring peace, prosperity, and unity to Native American peoples throughout the region.
Entheogens are psychoactive substances, including psychedelic drugs, used in sacred contexts in religion for inducing spiritual development throughout history.
The Arapaho are a tribe of Native Americans from the western Great Plains, in the area of eastern Colorado and Wyoming. Traditional Arapaho music, described by Bruno Nettl, includes sacred and secular songs. Traditional music uses terraced descent type melodic motion, with songs consisting of two sections, each with a range of more than an octave and scales of four to six tones.
The Sun Dance is a ceremony practiced by some Native Americans in the United States and Indigenous peoples in Canada, primarily those of the Plains cultures, as well as a new movement within Native American religions, 1890 the Shoshone people in origin. It usually involves the community gathering together to pray for healing. Individuals make personal sacrifices on behalf of the community.
Neoshamanism, refers to new forms of shamanism, where it usually means shamanism practiced by Western people as a type of New Age spirituality, without a connection to traditional shamanic societies. It is sometimes also used for modern shamanic rituals and practices which, although they have some connection to the traditional societies in which they originated, have been adapted somehow to modern circumstances. This can include "shamanic" rituals performed as an exhibition, either on stage or for shamanic tourism, as well as modern derivations of traditional systems that incorporate new technology and worldviews.
Smohalla (Dreamer) was a Wanapum dreamer-prophet associated with the Dreamers movement among Native American people in the Pacific Northwest’s Columbia Plateau region.
Plastic shamans, or plastic medicine people, is a pejorative colloquialism applied to individuals who attempt to pass themselves off as shamans, holy people, or other traditional spiritual leaders, but who have no genuine connection to the traditions or cultures they claim to represent. In some cases, the "plastic shaman" may have some genuine cultural connection, but is seen to be exploiting that knowledge for ego, power, or money.
Smudging, or other rites involving the burning of sacred herbs or resins, is a ceremony practiced by some Indigenous peoples of the Americas. While it bears some resemblance to other ceremonies and rituals involving smoke from other world cultures, notably those that use smoke for spiritual cleansing or blessing, the purposes and particulars of the ceremonies, and the substances used, can vary widely among tribes, bands, and nations, and even more so among different world cultures. In traditional communities, Elders maintain the protocols around these ceremonies and provide culturally specific guidance. The smudging ceremony, by various names, has been used by others outside of the Indigenous communities as part of New Age or commercial practices, which has also led to the over-harvesting of some of the plants used in ceremonies. Indigenous people in the US and Canada have argued against appropriation and over-harvesting of white sage.
The American Indian Religious Freedom Act, Public Law No. 95–341, 92 Stat. 469, codified at 42 U.S.C. § 1996, is a United States federal law, enacted by joint resolution of the Congress in 1978. Prior to the act, many aspects of Native American religions and sacred ceremonies had been prohibited by law.
The red road is a modern English-language concept of the right path of life, as inspired by some of the beliefs found in a variety of Native American spiritual teachings. The term is used primarily in the Pan-Indian and New Age communities, and rarely among traditional Indigenous people, who have terms in their own languages for their spiritual ways. Native Americans' spiritual teachings are diverse. With over 500 federally-recognized tribes in just the US, while some regional practices and beliefs might be similar, the cultures are highly individualized. Individual ceremonies and particular beliefs tend to be unique to the people of these diverse bands, tribes and nations.
The Native American Church (NAC), also known as Peyotism and Peyote Religion, is a syncretic Native American religion that teaches a combination of traditional Native American beliefs and elements of Christianity, especially pertaining to the Ten Commandments, with sacramental use of the entheogen peyote. The religion originated in the Oklahoma Territory (1890–1907) in the late nineteenth century, after peyote was introduced to the southern Great Plains from Mexico. Today, it is the most widespread indigenous religion among Native Americans in the United States, Canada, and Mexico, with an estimated 300,000 adherents.
The peyote is a small, spineless cactus which contains psychoactive alkaloids, particularly mescaline. Peyote is a Spanish word derived from the Nahuatl peyōtl, meaning "caterpillar cocoon", from a root peyōni, "to glisten". Peyote is native to Mexico and southwestern Texas. It is found primarily in the Sierra Madre Occidental, the Chihuahuan Desert and in the states of Nayarit, Coahuila, Nuevo León, Tamaulipas, and San Luis Potosí among scrub. It flowers from March to May, and sometimes as late as September. The flowers are pink, with thigmotactic anthers.
Native American civil rights are the civil rights of Native Americans in the United States. Native Americans are citizens of their respective Native nations as well as of the United States, and those nations are characterized under United States law as "domestic dependent nations", a special relationship that creates a tension between rights retained via tribal sovereignty and rights that individual Natives have as U.S. citizens. This status creates tension today but was far more extreme before Native people were uniformly granted U.S. citizenship in 1924. Assorted laws and policies of the United States government, some tracing to the pre-Revolutionary colonial period, denied basic human rights—particularly in the areas of cultural expression and travel—to indigenous people.
"John Wilson the Revealer of Peyote" (c.1845–1901) was a Caddo medicine man who introduced the Peyote plant into a religion, became a major leader in the Ghost Dance, and introduced a new peyote ceremony with teachings of Christ. John Wilson's Caddo name was Nishkû'ntu, meaning "Moon Head."
Earnest Spybuck was an Absentee Shawnee Native American artist, who was born on the land allotted the Shawnee Indians in Indian Territory and what was to later become Pottawatomie County, Oklahoma, near the town of Tecumseh. M. R. Harrington, an archaeologist/anthropologist, was touring the area documenting Native Americans, their history, culture and living habits. Interested in the religious ceremonies of the Shawnee which included the use of peyote, Harrington had ventured to the Shawnee Tribal lands. There he learned of Earnest Spybuck's artistic work and encouraged Spybuck in his endeavors. While Spybuck's work was obviously art, Harrington saw that he was illustrating detailed scenes of ceremonies, games, and social gatherings which could be used to illustrate many anthropological publications. Spybuck's work was received positively by both Native American and non-native artistic communities. Many of his works are now held by the Smithsonian's National Museum of the American Indian.
Shamanism is a religious practice present in various cultures and religions around the world. Shamanism takes on many different forms, which vary greatly by region and culture and are shaped by the distinct histories of its practitioners.
This page is based on this Wikipedia article Text is available under the CC BY-SA 4.0 license; additional terms may apply. Images, videos and audio are available under their respective licenses.
