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Visionary Traditions of the Great Plains

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Visionary Traditions of the Great Plains University of Nebraska - Lincoln DigitalCommons@University of Nebraska - Lincoln Great Plains Quarterly Great Plains Studies, Center for 1994 Walking the Sky: Visionary Traditions of The Great Plains Lee Irwin College of Charleston, [email protected] Follow this and additional works at: https://digitalcommons.unl.edu/greatplainsquarterly Part of the Other International and Area Studies Commons Irwin, Lee, "Walking the Sky: Visionary Traditions of The Great Plains" (1994). Great Plains Quarterly. 800. https://digitalcommons.unl.edu/greatplainsquarterly/800 This Article is brought to you for free and open access by the Great Plains Studies, Center for at DigitalCommons@University of Nebraska - Lincoln. It has been accepted for inclusion in Great Plains Quarterly by an authorized administrator of DigitalCommons@University of Nebraska - Lincoln. WALKING THE SKY VISIONARY TRADITIONS OF THE GREAT PLAINS LEE IRWIN The shared worldviews of the indigenous peo­ The challenge of understanding such a re­ ples of North America are rooted and linked markable and complex worldview, one based in a rich pre-Columbian artifactual and oral on the significance and centrality of dreams past that is still highly active today. One per­ and visions, requires a fundamental reorienta­ spective into these worlds is obtained by un­ tion toward the phenomena of dreaming and derstanding the nature of dreams and visions. its creative role in the formation of cultural In traditional Native American cultures, such values. In turn, this requires a reconfiguration a perspective is an essential part of the search of religious topology and a recognition of the for spiritual knowledge where dreams and vi­ purposeful intent implicit in the dreaming sions represent contacts with primordial sourc­ experience. This essay facilitates this recon­ es of empowerment. To perceive this search figuration with an analysis of ethnographic for empowerment requires an appreciation of materials collected on Plains dreaming over the visionary experience, an experience which the last 150 years, focusing primarily upon the has often been denied or marginalized in the late nineteenth and early twentieth century. dominant cultures.1 This focus, however, should be seen only as a necessary delimitation on a very widespread and continuing phenomena among contem­ porary Plains peoples. THE VISIONARY WORLDVIEW Lee Irwin is Director of Religious Studies at the College of Charleston. He has published several articles on religion and folklore of various cultures and has a While a number of classic articles have been forthcoming book, The Dream Seekers: Native written on Plains visionary traditions, little American Visionary Traditions of the Great Plains. has been written on the underlying epistemo­ logical bases for the dream experience and how this experience is integrated into a reli­ [GPQ 14 (Fall 1994); 257-71] gious worldview. 2 To demonstrate the role of 257 258 GREAT PLAINS QUARTERLY, FALL 1994 visions as central to a religious world view, it is This does not mean to imply that all Plains first necessary to develop a comparative anal­ groups constructed their religious world views ysis of the threefold mythic strata of that reli­ in an identical fashion, nor does it mean to gious world and the accessibility of that world suggest that there is a single, overarching reli­ through visionary experience. The vision is gious view that was the same for all Plains fundamental to a shared epistemology as a vi­ peoples. In fact, Plains religions are highly sionary episteme or world view. 3 Such a world­ differentiated, consisting of related or inter­ view is distinct from the Euro-American locking complexes of religious activity and episteme in its fundamental acceptance of the belief, each one uniquely formulated through sacred nature of dreams and visions as a pri­ a combination of practical experiences, eth­ mary form of perception and knowledge. nohistorical encounters and variant features Dreams are neither "epiphenomenal" nor are of social and cultural organization. On the they peripheral to personal growth and em­ other hand, the specific materials recorded in powerment. The centrality of the vision the visionary ethnography show a remarkable throughout Plains religious traditions is at­ consistency with many overlapping features. tested to by each generation of dream seekers Nevertheless, it should be kept in mind that who return from a vision quest with new pow­ each Plains group integrated these visionary er and ability given to them by the dream­ encounters into a unique complex of religious spirits. This affirmation of the sacred nature values and practices. This is particularly true of dreams is further enhanced by the many in distinguishing between Plains hunting cul­ spontaneous visions that equal or surpass the tures like those of the Absarokees, frequently experiences of the structured quest. referred to as Crows in history and literature, Each vision or dream contributes to a gen­ or Kiowas and the river-valley agricultural eral Plains epistemology in which visionary peoples like the Pawnees or Hidatsas. Never­ experience is integral to everyday waking con­ theless many shared characteristics of the vi­ sciousness. The dream or vision is not sharply sionary episteme can be noted as a means for distinguished and bracketed from ordinary developing an integrated overview of how the perception as it is in most Euro-American cul­ visionary experience was attained, religiously tures. The visionary episteme develops through communicated, and sought throughout the vision and dream experiences and incorpo­ Great Plains. rates altered states of awareness as normative The richness of the mythic contents and to human potential and ability. This spectrum the vitality of the dynamic powers of the vi­ of awareness includes visions, dreams, trance, sion are its most salient features. Figures which ritually induced states, and various encoun­ appear in visions, called here dream-spirits, ters with sacred beings as normative and de­ inhabit many features of either the waking or sirable. These states are merged and often fade sleeping continuum. To be in a visionary state into and out of each other while yet maintain­ is essentially to have contact with the powers ing continuity with everyday awareness. Thus that inhabit the sacred ecology of the various distinctions between dreams or visions are rare­ world-strata. In this sense, broadly conceived, ly made. The vision experience, however, is a dream-spirits are experienced as inhabiting a primary vehicle for the manifestation of these threefold topology (above, middle, below) that states and is actively sought, sometimes under ranges from the celestial realm of the sun, the guidance and direction of experienced el­ moon, stars and the "winged" to the "grass­ ders, and other times alone and without guid­ eaters" of the human realm, and downward ance. Understanding Native American into the chthonic realm of underground and religions requires a clear recognition of these underwater animals such as bear and beaver. states as intrinsic to the structure and organi­ An excellent example of this is given by E. zation of a religious cosmology. Adamson Hoebel for the Cheyennes: WALKING THE SKY 259 The universe [Hestenovl is multilayered. Hu­ tains, and rivers, which are the immediate fea­ man beings view the universe from the tures of a complex religious cosmos. Further, Earth's surface. All above the Earth's sur­ the dream-spirits inhabiting the various topo­ face is heammahestonev. All that lies below logical strata are believed capable of changing it is aktunov. Along the surface of the earth their form and are therefore highly metamor­ is a thin layer of air, the atmosphere as per­ phic.s Though human beings occupy the mid­ ceived by the Cheyenne. Called taxtavo, it dle realm, they are generally dependent upon is a special gift of the spirit beings to hu­ the dream-spirits for guidance and inspiration mankind, for it makes breathing and life in all aspects oflife. Animals who have a supe­ possible. Above the air-layer is setovo, the rior knowledge or ability are willing to share Nearer Sky Space ... Above everything their powers with human beings if they are else is the Blue Sky Space, aktovo. Here are petitioned in the correct manner. Or they may visible the sun, the moon, the stars, and the grant their power to someone who is suffering Milky Way. The earth itself consists of two because animals have compassion and pity layers. The first is the very thin strip which human beings. Manifestations of the holy oc­ supports life. It is only as deep as the roots cur through an agent-centered dreaming, in of plants and trees can penetrate. It is known which each dream-spirit has a particular form as votoso. Beneath it is the stratum called and intention-a particular gift of power to aktunov, the Deep Earth.4 bestow on the successful dreamer. Another shared religious conception held by many This sacred topology incorporates all natural Plains visionaries is of a sacred or mysterious phenomena into a unified, multi-layered, vi­ presence which is dynamic and active, capa­ sionary world that expresses a primary orien­ ble of breaking into human awareness through tation widely shared by other Plains groups the vision or dream, whether waking or sleep­ with varying degrees of complexity. The liv­ ing, having a somewhat impersonal and unify­ ing quality of the world is sacralized by the ing character. presence of many animals, sacred objects, and This unitary concept of the holy or sacred mythic beings seen in visions throughout the among most Plains peoples is not systemically Plains. \ or dogmatically defined, nor is it theologi­ The concept of a dream-place, sanctified by cally elaborated in philosophical discourses.9 the use of the pipe and marked out through Knowledge of visionary experience is esoteric ritual processes, is also fundamental to the and has many variable interpretations. Cer­ organization of visionary experience, marking tain religious specialists or experienced vi­ a specially designated area as a primary mani­ sionaries have developed highly complex festation of the holy.
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