Interest in native spirituality continues to grow. Vine Deloria, Jr., Jamie Sams, Robert Doyle, and Ted Andrews talk about ongoing issues between and within the American Indian and New Age communities. by Ray A. Hemachandra artwork by Loree Hemachandra am married to an Indian woman. My as a member of the National Office of Rights Hemachandra: I’m always skeptical when wife and her family are Cree/Blackfoot. of the Indigent; and as a professor of history, a book about American Indian spirituality I have interviewed many American law, religious studies, and political science at comes in for review by an author with a na- I Indians during the past six years. An- the University of Colorado — Boulder. He is tive-sounding name and a bio that indicates ecdotally, at least, a touch of Indian blood even author of A Native View of Religion; Custer the author as “Native American” without runs through my African American line of Died for Your Sins; and a seminal book on specifying tribal affiliation. How serious do you the family. I also am the editor of New Age American Indian spirituality, God Is Red: A perceive the problem of non-Indians “pre- Retailer magazine, where I have worked for Native View of Religion, first published in 1972 tending” to be Indian and selling books, mu- half a decade. Together, these facts have and updated and re-released in 2003 by Ful- sic CDs, and other products? caused numerous incongruities and tensions. crum Publishing. Deloria, Jr.: I’m always very skeptical of Many American Indians feel scorn, con- their claims and even more so of people al- tempt, and anger toward people in the New Ray Hemachandra: How can independent leging to be members of the Five Civilized Age community for exploiting, distorting, and retailers better respect native spirituality in Tribes but who know nothing about those trivializing native sacred spirituality and iden- terms of selecting the products they sell in tribes. Then there also are Indians who ex- tity. Others consider the New Age — and “New their stores? pand the teachings far beyond what would Agers” — a joke. Some American Indians feel Vine Deloria, Jr.: Well, most products today be acceptable to people on the reservation. no animosity toward New Age whatsoever; are artificial reproductions of Indian crafts. It’s a difficult call. sell their products to the New Age market; Many are modeled on previous crafts. So, Hemachandra: How should an individual and look at the sharing of spiritual paths as a while they can be used for some kinds of de- retailer of good conscience and intentions, natural part of the progression of humanity. votional activities, I doubt if there would be wanting to offer information about different Some issues that come up frequently are: any violation of a particular tribe’s spirituality spiritual paths and communities, attempt to • Should retailers sell items that are consid- — unless they were advertised as being do so for her or his clientele without crossing ered sacred by American Indians? blessed or authorized by a particular medi- an inappropriate line when offering products • What does it mean for non-natives to be cine man. In that case, I would check with based upon native spirituality? “shamans”? the tribe to see if the object was really autho- Deloria, Jr.: The Northern Plains spiritual • Can non-natives teach native spirituality, rized by the medicine men of that tribe. leaders recently issued a code of conduct to or offer native-styled products, in any way Hemachandra: What care should retailers prevent further exploitation of ceremonies. that has integrity? take in presenting Indian crafts and spiritual They were immediately criticized by some • Are there topics even American Indians objects? Indians, who claimed they had received their themselves should not be teaching or shar- Deloria, Jr.: Many things already have been ceremonies from different elders. So, not even ing with non-natives? trivialized by both Indians and non-Indians. Indians can figure out how to curb abuses. I These issues are complex and sensitive, Unless outrageous claims are made regard- just don’t know how you solve the problem. It and their resolutions often seem intransigent. ing an object, I think it should be up to the will take some self-discipline by Indians be- New Age Retailer will be exploring the rela- shop owner to display the objects in a respect- fore resolution of the problem can be achieved. tionship between the New Age and Ameri- ful manner. Hemachandra: As a broad generalization, can Indian communities throughout 2004 to Hemachandra: Do you think there are lim- what is the perception of the New Age com- provide appropriate depth of coverage. To its to what American Indians should write or munity among Indians? begin, I spoke with two natives, authors Vine teach to non-Indians? Deloria, Jr.: I think the New Agers are re- Deloria, Jr., and Jamie Sams, and two non-na- Deloria, Jr.: Well, that is a slippery slope. garded in a negative light, especially people tives, Canyon Records president Robert Doyle Stories and ceremonies belong to the spiri- who try to practice certain rituals. I occasion- and author Ted Andrews, about some of these tual leader and the people he works with. My ally find newspaper stories about people dy- topics. Please also read the interviews of flut- rule is that if a story is told to me, I don’t re- ing in the sweat lodge. They were trying to ist R. Carlos Nakai (beginning on page 32) and peat it unless I can find that it already is in use that ceremony and didn’t know how to do Crystal Connection store owner Deborah print. In that case, someone has previously it. It is very sad, but those things can happen. Morningstar (starting on page 114) for further told the story, so it is now public information. Since the practices are so widespread, I doubt coverage of these topics. I don’t include a story that has been told in if anything can be done. print without asking the person if it is permis- I have had people come to me to ask about Vine Deloria, Jr. sible. I often leave out material that could spirituality. I find them a year later claiming Vine Deloria, Jr., is Standing Rock Sioux. bolster an argument, because it is not mine to to be of a certain tribe; starting to use phrases Deloria has served as executive director of print until I am assured it is OK or that it has of the tribal language as if they knew the lan- the National Congress of American Indians; already been printed elsewhere. guage; and passing themselves off as tribal

New Age Retailer November/December 2003 ● 3 members. It’s very sad. Rather than make an years and around Native Americans for years. Cards are archetypal Native American psy- issue with them, I just pass the word to other Then they would realize you don’t come with- chology. But they can be called divination sys- Indians that the person is a fraud. Sometimes out asking what you can do to help prepare tems, because that allows many people on the person is thousands of miles from home beforehand, to clean up afterward, or to assist spiritual paths to get it. The labels matter too and tells others that their elder commanded in some way. much, and we’ve got to work that out. It’s not them to go into white society and conduct I personally believe that’s why certain just about my books. Musicians or authors ceremonies — and they ask for payment. Native Americans resent New Agers. And, who change genres — because life changes again, it’s not just New Agers. It’s anyone. It — get lost, and people can’t find their creative Jamie Sams could be another Native American who efforts. More than anything, addressing that Jamie Sams is half French and half four sepa- came from another tribe where they weren’t problem would help both New Age retailers rate American Indian tribes, with the major- taught their own traditions, where they didn’t and general retailers. ity being Cherokee and Seneca and with a have their own storytellers, so they didn’t Hemachandra: Should Indians share native Choctaw and a Mohawk great-great-grand- learn as part of how they were raised the philosophies with non-Indians at all? mother from each side of the family. Her works importance of contributing to the whole of Sams: Every Native American person who include Dancing the Dream, the Sacred Path the tribe. has the courage to share the beauty and simple Cards, and, with David Carson, the Medicine Hemachandra: What advice do you have goodness of what they have been taught by Cards, one of the most popular titles in many for booksellers and other retailers selling their elders is creating a bridge between cul- New Age stores. American Indian titles and products? tures. The same is true of African Americans, Sams: To retailers in the general bookstores, Asian Americans, Latinos, different European Ray Hemachandra: Why do you think ill will in my opinion, they would sell more if they spiritual traditions, and others. The more we exists among many Indians toward the New would take anything placed in Native Ameri- experience life as experienced by different Age community? can spirituality and put it in two completely cultures, the more we can stop hatred. Jamie Sams: No one wants to be looked at different places: one under metaphysical or According to Seneca tradition, we are at stereotypically, the way Indians often are. Ste- New Age and another under Native Ameri- the end of the fourth world of separation and reotypes harm humanity by creating assump- can or even philosophy. the beginning of the fifth world of peace and tions. And it’s not just New Agers. Even people I have been to 18 bookstores in the past illumination. Each of us who embrace human- raised on reservations, who maybe were two days — including general bookstores and ity and all our relations are responsible for taught a tiny bit of their own creation myths the big chains — and they don’t put anything letting love, peace, and illumination flow by and healing practices, may think they know a Native American under philosophy. They living that path. lot about all Native American practices, when don’t even put the different lineages of Bud- in fact they know very little. There are 686 dhism under philosophy. So, if under philoso- Robert Doyle acknowledged tribes in the United States. phy, they would put Native American phi- When Canyon Records founder Ray Boley Lots of non-native people seek a spiritual losophies and Eastern philosophies along with retired in 1992, longtime employee Robert discipline — not just Native American spiri- everything else, those books would be much Doyle purchased the company. One of the tuality but really anything — that can make easier for customers to find. country’s oldest independent record labels, their lives better: a spiritual discipline to make A lot of bookstores have strictly Native Canyon Records specializes in all types of them feel better, make their lives more pro- American sections, and then they have New American Indian music, with distribution ductive, and let them contribute to human- Age sections. A lot of authors — an enormous throughout the world. The label has received ity. But they don’t realize how offensive it is number — fall through the cracks. 12 Grammy nominations, with one victory. for them to go to tribes thinking they know Hemachandra: So, it’s a problem with labels? Four of those nominations have been in the everything. They sometimes go in like these Sams: In the book business and in the New Age category. arrogant know-it-alls, and it ticks people off. music business, labels can make people to- New Agers on traditional spiritual paths tally lost. If they don’t find what they are look- Ray Hemachandra: With all the questions are just like every other group in the world. ing for under the label they think it will be about identity within Indian Country, what There are good people, and there are bad under, they assume it’s out of print instead of makes an artist Indian? Do you have a defini- people. Many times people who are invited to asking for help. I made my publisher take the tion you employ? ceremonies don’t realize what an honor it is. words “New Age” off the Medicine Cards, Robert Doyle: That is a really interesting They don’t know anything about Native Ameri- because there’s nothing “New Age” about question. It also is a loaded question. We do a can etiquette. They go in; they sit on their them. There were animals on this planet long lot of music that’s not necessarily from Native butts; and they rarely ask what they can do to before there were humans. American traditions. We have released coun- help unless they have been with a teacher for The Medicine Cards and the Sacred Path try, rock, and Christian albums by Native

4 ● Selling the Sacred? American Indians and the New Age Americans. The way we define it is the way tells us. With some tribes we know somebody say they are or they are not. Our definition, the community defines Native American we can ask, so we’re saved from responding to again: Does the music connect to what the music and particularly whether or not the that criticism. Most of the music we release is community is expressing? music expresses something of the commu- not ceremonial music. Hemachandra: Is there anything else you nity. So, if we have a rap album that focuses Hemachandra: You are of Filipino and would like to add, Robert? on Native American issues, we consider that Scotch-Irish descent. Do you encounter up- Doyle: Nakai maintains that anyone born a Native American album. But a rap album set within native communities about your role here is a Native American. He maintains a by a Native American that doesn’t focus on at Canyon Records? kind of reverse assimilation is taking place. those issues probably would not be. Doyle: No, not really. The previous own- Native American culture is assimilating Eu- We never ask to see enrollment cards. ers, Ray Boley and Mary Boley, were not na- ropean and other cultures into it. One of the We have to go on the basis of what we know. tive. One of the advantages of being around things I find interesting is how many people, One of the things we are strong on is tradi- and having worked here for a long time — I when I meet them, the first thing they say is, tional music — pow-wow and peyote, for started working here in 1980 — is that the “Oh, I have Native American bloodlines.” It’s example. We have a pretty strong sense of whole issue of my ethnicity has never come almost like the new aristocracy — almost like, who is connected to the community and up. For the most part, the Native American “I had ancestors on the Mayflower” — which who is not. community is very accommodating. It’s not is an interesting turnaround from 40 years ago. Hemachandra: Who are your top-selling as if they are upset by it. I’m sure some I think the music has had a lot to do with artists? people are, but it’s never come up directly to changing those stereotypes and attitudes. Doyle: R. Carlos Nakai has been quite suc- me in 23 years in the business. cessful for us. Nakai crossed out of the Native Hemachandra: How does Canyon Records Ted Andrews American community and into the tourist and approach the issue of non-Native Americans Ted Andrews is the author of more than 30 New Age markets in the mid 1980s. The tour- who play native instruments? books, including the best-selling Animal- ist market means places like gift shops at na- Doyle: A lot of non-natives are playing the Speak, about a wide array of spiritual topics. tional parks, airports, and art galleries. Most of Native American flute. It’s my guess that there Andrews’ The Animal-Speak Workbook and the mainstream retailers file Nakai’s music are far more non-native Native American Spirits, Ghosts, and Guardians won a total of under the New Age section. flute players than natives, because of the rela- six 2003 COVR Visionary Awards at the In- Sharon Burch is very popular. We have a tive population sizes. That’s one thing Nakai ternational New Age Trade Show — West. whole list of pow-wow groups, including North- really worked to create — bringing the flute ern Cree Singers and Black Lodge Singers. In out of the culture. Ray Hemachandra: Especially with such peyote, it was Primeaux and Mike. Robert Tree For the most part there is an element of books as Animal-Speak, Animal-Wise, and Cody is another flutist who has done well. respect. Most non-natives are not portraying How to Meet and Work With Spirit Guides, Hemachandra: Does Canyon Records get themselves as what they are not. The ones how important are American Indian traditions much flak from the American Indian com- that do are not respected. They are consid- — particularly regarding vision quests and munity for marketing outside of the commu- ered fake. spirit animals — to your work? And what is nity, and especially to the New Age market? I find that if the person is part of the com- your personal background: Are you full or part Doyle: It’s always hard to speak of the Na- munity in some way, the community is going Indian? tive American community, because it’s so di- to accept him. Part of the beauty of the Na- Ted Andrews: I am not Native American. verse with many different nations and lan- tive American community is if you take the Well, I am only in the sense that I was born in guages. Within each group, there are many time to learn about the community, you will the United States. I have done some exten- different communities. The Native American find a place. It’s the poseurs who drive every- sive genealogical exploration of my family, and community is not a monolithic community body nuts. They may read a book and think I have yet to find a Native American connec- by any means. they know something about the culture, but tion. On the other hand, I heard a theory once We sometimes get questions like, “Why is they don’t connect to the traditions or com- that anyone whose family has been in this Nakai playing the native flute? The Navajos munity in some way. country five or more generations probably has don’t have a flute within their current tradi- Part of the difficulty of ascertaining eth- some Native American heritage somewhere. tions,” or, “Those songs should not be recorded, nicity is that definitions vary between tribes. So, how do we really know? because they are ceremonial songs.” We try to With some tribes you can enroll with a one- In none of my books and none of the stay away from ceremonial songs, but some- sixteenth bloodline. I’ve seen people call them- thousands of workshops on animals that I times people have different opinions about if selves native who are paler than I am. You have taught over the years have I ever pre- something is ceremonial and should be re- really don’t know, so I try to stay away from sented myself as Native American. I have corded. We generally rely on what the artist calling someone non-native. You really can’t taught side by side with truly wonderful and

New Age Retailer November/December 2003 ● 5 powerful Native Americans, but I do not ever protection at times. And it is in these beliefs wrong, but problems usually arise when present myself as such. That mistake is of- that I am most similar to Native Americans. people think that one aspect contains the ten made, though, probably because of the So if I am not a Native American, what whole. artwork on my book covers, my own long does define me? Although I do consider my- It is not realistic to believe that retailers hair, and sometimes the mistaken assump- self a naturalist, this doesn’t quite define my would stop selling Native American products tion that anything to do with spirit animals relationship to nature, either. If I must be clas- altogether. Nor should they. Independent re- has its origin only in the Native American sified — which, honestly, is something I have tailers are educators, or at least they should traditions. My writings draw on my hands- always tried to avoid, enjoying the idea of be- be. They should be able to answer questions on work with wildlife for more than 20 years ing enigmatic and all — I am what some tra- about the items sold and direct the buyer to and the teachings found in many traditions ditions would call an animist or, more prefer- books and other sources of information to help around the world. ably, a spiritist. the individual understand the item more fully. There is what I call the “phenomena of Animism, or spiritism, is the belief that all Hemachandra: Do you think there are lim- common threads.” Common teachings are parts of nature — the elements, the plants, its on what even American Indians them- found in most societies and traditions around and the animals — have spirits. At its core is selves should write or teach to non-Indians? the world. When we find these common the recognition that everything in the phe- Do religious and spiritual beliefs “belong” to threads running through most, if not all, tra- nomenal world is truly alive and has spirit — anyone? ditions, it should make little bells go off. The not only humans, animals, and plants, but also Andrews: Any truly living tradition should common threads tell us there is something nonbiological expressions of the natural world, fulfill certain purposes. First, it must be un- truly wonderful going on, something truly such as stones, rivers, and cultural artifacts. derstood, at least in its basic form and con- universal that we should be paying atten- We do not have to believe that everything in ception. Second, it should open the doors to tion to. Every tradition upon this planet at the world has a creative intelligence, but we new awarenesses and potentials without over- one time or another taught that the only way should at least be able to recognize that there whelming the individual. Finally, and most the divine could speak to humans was is some spiritual force associated with, or con- importantly, it must be a living and growing through nature, and the only way humans nected to, everything. tradition that allows itself to adapt to each could understand the divine was by study- Hemachandra: Some Americans Indians individual, while holding its basic form and ing nature, particularly if animals crossed say that New Age retailers selling American content. their paths. Indian — or American Indian-like — prod- In my studies, I have not seen a truly My undergrad work was in literature, with ucts are “stealing the sacred,” or trivializing unique spiritual belief. Various traditions have a focus on ancient writings, folklore, and my- beliefs they don’t understand. From your own their own twists and their own unique rituals thology. What I describe in my books, such experiences, how should New Age retailers and ceremonies, but similar and sometimes as Animal-Speak and Animal-Wise, comes respond to such criticisms? identical spiritual truths run through all tradi- from those common threads from around Andrews: Native American products or tions. Exclusiveness is what often kills a reli- the world and my experience working and products that are Native American-like are gion or a tradition. It’s what keeps it from teaching as a naturalist. The early shamans going to become increasingly popular. In times breathing and growing. of all indigenous peoples were scientists as when society is a bit more chaotic and un- There should always be discretion and well as mystics. They studied nature. They settled, people look to find ways of reconnect- responsibility in what is taught and to what looked to it for healing, for spirit, and for life ing to something substantial, both in spiritual degree. All religions and traditions, including itself. When the science is combined with guidance and in daily life. Native Americans Native American traditions, have teachings the mystical, then the true power of nature incorporate the spiritual within their daily lives that should not be readily available to just is experienced. to guide and help them, and so, at this time, anyone. Even in biblical tradition is the idea Because many people assume that teach- their traditions have increasing appeal. In this of not “casting pearls before swine.” ings about spirit animals and totems are ex- country the Native American roots are the People in the modern world often do not clusive to Native Americans, it often is as- oldest and thus still the strongest. In times of value something that is just given away freely. sumed that I must be Native American. Yes, discord, people subconsciously seek out older We live in a fast-food society, and people of- in this country the Native Americans are tra- wisdom. ten want their spiritual enlightenment the ditionally the keepers and stewards of the Most religions and sacred traditions have same way: by driving up to the window, get- natural world. Among Native Americans, the believed that others have stolen their sacred- ting it handed out to them, and then moving core belief is they are brothers and sisters to ness or trivialized their beliefs at one time or on. There are many rituals and sacred cer- everything in nature. Animals are their com- another, but the truth is that most people only emonies that are quite intricate and power- panions, allies, teachers, guardians, spirit mes- take what they can personally use from any fully transforming. They need great knowl- sengers, and even younger siblings needing religion or tradition. It doesn’t make it right or edge and experience to succeed without dam-

6 ● Selling the Sacred? American Indians and the New Age aging or stressing the psyche. In most spiri- often when individuals try to take advantage tual traditions and religions there are certain of a trend. levels of achievement that cannot be Retailers selling Native American prod- achieved without proper preparation — in ucts should carry a wide variety of books on knowledge and in practiced training. And to Native American traditions, especially books teach such to the unprepared is irresponsible. by Native American writers — stories, my- We live in an age of information and thologies, and more — for children and adults. sometimes an age of misinformation. It is Is there an employee who has an interest in not reasonable to assume that any teach- this area? Have that person become the store’s ings can be held completely secret anymore. expert, helping other employees answer ques- Problems arise, though, when individuals tions and do research. Having employees re- teach practices without mastery of it them- search an area and then teach the other em- selves. They ultimately hurt their tradition, ployees about it is a good way of building a and they can endanger the well-being of knowledgeable staff. those they teach. Finally, we should look to the positive re- Hemachandra: How should non-Indian re- sults from interest in, and work with, Native tailers, wanting to offer native spiritual paths American spirituality. Anything that helps us to their customers, approach doing so? take back our innate responsibility as stew- Andrews: We must begin by recognizing ards of the Earth is beneficial. Native Ameri- that the interest in the Native American roots cans have always fulfilled this role in this coun- of spirituality in this country is just begin- try. Our intention is tremendously valuable. If ning. Research the products. Retailers should the interest in Native American items and learn something about the source of the prod- beliefs by non-Native Americans helps people uct — not only its spiritual origin or applica- develop a new relationship with the Earth and tion but who makes it and what qualifies form a new perspective on their relationship them to make the product. The quality of to its creatures and plants, then great benefit the product ultimately will reflect on the ultimately will come from it. But the items retailer. Is the product made in a traditional that draw people to it are just the first step. manner, or is it an unschooled company or These items should never be looked at as the individual just trying to make a quick buck ends in themselves. They are but tools to help on a current trend? us reconnect with what we have lost. Education is the answer to many prob- NAR lems. Retailers can sell books by knowledge- able experts on the items to help customers better understand them. Native American au- Ray A. Hemachandra is the thors and teachers can be brought in to speak senior editor of New Age about the culture and the items. Many stores Retailer. Write to him at [email protected] to bring authors in, but there are many Native share your own experiences American teachers who, although they may with American Indian issues. not have written any books, can be powerful resources for educating the public or even the employees. Check the backgrounds of individuals teaching in this field. I have taught thousands of workshops across the United States, Canada, Europe, and parts of Asia over the years. I have encountered, met, and worked with many teachers. Many of them are well- qualified, but I also have met some who read a book or two and then decided to hang their own teaching shingle out. This happens most

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