WANTING TO Turns intoTheft Cultural When Spiritual Searching BE INDIAN

comended authors, see Endnote #7.) (This list was selected by the publisher, not Myke Johnson. For Myke’s rec http://wsdp.org/ - Western Shoshone Defense Project http://blackmesais.org/ - Black Mesa Indigenous Support http://indigenousaction.org/ - Indigenous Action Media http://wiinimikiikaa.wordpress.com/ - Revolutionary Indigenous Resistance http://warriorpublications.com/ - Warrior Publications http://intercontinentalcry.org/ - Reporting on Indigenous Struggles http://geocities.com/dont_pay_to_pray/ - “Don’t Pay to Pray” list of frauds http://www.newagefraud.org/ - native site about Plastic Shamanism Websites: All Our Relations: Native Struggles for Land and Life, by Winona LaDuke A Tortured People: The Politics of Colonization, by Howard Adams (1995) Indians Are Us? by Ward Churchill (Common Courage Press, 1994) Worldern (Akwesasne Notes) A Basic Call to Consciousness: the Haudenosaunee Address to the West Blood of the Land, by Rex Weyler (New Society Publishers, 1992) Bury My Heart at Wounded Knee, by Dee Brown (1971) American Indians, by Ward Churchill (1992) Fantasies of the Master Race - Literature, Cinema and the colonization of [email protected] - PDF available online. 2009 Quiver distro - Santa Cruz, CA 1998 Responsible Ethics for Spirituality 1995 The Brown Papers 1994 Sinister Wisdom #52 RECOMMENDED FURTHER READING

- - riage of Indians and Europeans, especially French and Scottish. intermar whichthe grewfromculture and way.people Métis the are Métis of my Innu great-great-great grandmother also shaped my consciousness in a influence the yet And White. not are who those to denied advantages tain other culture. To be White is to fit into the norm in ways that gives one cer anyto me link to were“part-Indian” we that reminder a only hair,redand and Labrador. I grew up in White U.S. Christian culture, with fair skin and Quebec called now is which land the to indigenous are who Montagnais, French the by called people, Innu the to ancestry matrilineal by related an I want First, to introduce myself in relation to this issue. I am a White wom people, and yet also honor deep-felt spiritual desires? their beliefs and rituals? How can we respect the cultural integrity of Indian Whyinterest Nativearethis in byendangeredtheft? peoples cultural of act Indians. American of beliefs and ceremonies religious the of exploration peoples’ and well-being of Indigenous people. to the survival rimental gravely detexploitation, form cultural a of as “borrowing.” it identify They such condemned have elders, religious respected highly including people, Indian rituals and ceremonies to non-Indian people. However, many Native offering lectures workshopsand find easily can one and practices, spiritual gious institutions. Some have begun to an interest take in Native American M In this paper, I will be discussing the ethical questions raised by White by questionsraised ethical the discussing be will paper,I this In world, and feel a hunger unmet by the teachings and services of reli of services and teachings the by unmet hunger a feel and world, y n a WANTING TO BE INDIAN: 1 What is at work here which makes sincere spiritual searching an searching spiritual sincere makes which here work at is What

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- - - Give , Vol. 16 Sojourner Vol. 18 #2, October Sojourner 16/17, Fall 1990, p. 50. , (North Vancouver, BC, Canada), Trivia Joanna Kadi describes how cultural ap Smith, “For Andrea All Those Who Were Jewish White women are an exception Gunn with Paula “Interview Jane Caputi, From the poem, “Shame On!” in Dream Joy Asham Fedorick, “Fencepost Sitting a lecture. Paraphrase from support Native women writers, I would rec ommend the books of the following Native writers, as a start: Paula Gunn Allen, Betty Louise Bell, Beth Brant, Maria Campbell, Chrystos, Louise Erdrich, Janice Janet Campbell Hale, Joy Harjo, Linda Gould, Ho Leslie Maracle, Lee Jaimes, Annette M. gan, Marmon Silko, Anna Lee Walters. 8. and How I Fell Off to One Back: First Nations Perspectives Side,” on Cultural in Practice Issue Monographs, Artists’ Women Gallerie: 11, 1992, p. 42. 9. 10. and “ahistorical as objects treats propriation culturally empty.” See “Whose Culture Is It Anyway?,” 1992, pp. 5-6. 11. Indian in a Former Life,” 1990, p. 8. #3, Nov. 12. a is , Indian like Judaism, since here community based . 13. Allen,” 14. Gang, 1991). Press On, (Vancouver:

, - - - #52, , , Vol. 8 , (New York: (Boston: South Indigenous Wom Indigenous Indigenous Woman Sinister Wisdom Bloomsbury Review The Sacred Pipe Fantasies of the Master Race Dec. 1990. (Monroe, ME: Common Courage I dedicate this paper to my German-American paternal grandmother, Vol. I #1, Spring 1991, p. 18. Vol. This pamphlet is a revision of the article Andrea Smith, “The Movement From “Spiritual Hucksterism: The Rise of Pam Colorado, quoted in Wendy Rose, One account of the is given Churchill, For those who would like to learn more ENDNOTES 1. which appeared in Spring/Summer 1994, pp. 79-88. 2. in Spirituality,” Native and an, 3. Churchill, Ward in Men,” Medicine Plastic the Fantasies of the Master Race: Cinema Literature, and the Colonization of American Indians, Press, 1992) p. 217. Originally published in Z Magazine, 4. “The Great Pretenders: Further Reflections Jaimes, Annette M. in Whiteshamanism,” on Col Genocide, America: Native of State The onization, and Resistance, End Press, 1992), p. 405. Original quote in Genocide: of Matter Little “A Churchill, Ward Native American Spirituality and New Age Hucksterism,” affili tribal Her 23-4. pp. 1988, Sept/Oct #5, ation was mentioned in magazine. 5. in Black Elk, Penguin Books, 1971), pp. 44-66. 6. pp. 216-7. 7. about the experience of Indian people and at the age of 98. 9, 1995, born Mary who died March Lucille Heisler, ------in White culture which affects any interaction be e n o n m p h e n o

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This Métis consciousness makes it more complex and confusing to speak to confusing and complex more it makes consciousness Métis This Since childhood, I have been a spiritual person. As I was becoming an dangerous, the - Savage Hostile the is Indian stereotype the of side One 2 h e r e about this issue, even as it lies at the heart of my commitment and responsi and commitment my of heart the at lies it as even issue, this about when “they” and “we” use to how question I grammatically, Even it. to bility I might be included in both, but not quite contained in either category. I decided have I issues. these about out speak people Indian many heard have that it is most useful me for to speak as a White woman, to raise the issues in the context of the feminist spirituality movement of which I am a part, that we might be true to our commitment to the survival and liberation of own my seeking of element an is there me for while Furthermore, people. all spiri Native in interest outside of phenomenon current the heritage, Native tuality is a phenomenon of White culture, and this White phenomenon affects all of us who find ourselves interested in Native Americans. It has inside to get this White thing about Indians, search been important my for to explore and understand how it works in White people, of which I am a part, Métis people as well. so that I can understand it affects how adult, the values of the gospel led me into political activism on behalf of justice and liberation. This path of justice activism led me to understand One of as the places a and woman. of myself of ing women, the oppression where women experience oppression is in the area of spirituality and reli transformation, a and search spiritual a me for instigated feminism So gion. and with many other women I began to seek and women’s create spirituality. This what is we when I called also began to be interested in Native American spirituality. T tween White people and Native Americans. White culture has created an image and called it “Indian.” But this image is a stereotype, and not really informative or accurate about real Native Americans, who are of many di An “Indian.” stereotype this about details give could us of All cultures. verse the like sides, two has it that is “Indian” importantstereotype this of aspect sides of a coin. two irresponsible the or West, the of settlers the attacked who warrior primitive said, was it reservationwhich of Indian the trusted, be couldn’t who drunk In stereotype the of side other The Indian.” dead a is Indian good only “the spiritual naturally was who primitive innocent the - Savage Noble the is dian Menominee two-spirit poet, Chrystos: the by offered advice the In remember alone. to not like arewould we I that closing, trust a and people, the of life the to mitment com unwieldy.a rootedor in is It difficult so not is on embarkwejourney tween various cultures and classes of people? be go who those for responsibilities certain there Are orientation? sexual for rejection of face the in kin and family reconstitute people lesbian and gay do How kin? their by abused been have who those for about What ity? spiritual and community and betweenbiology interplay the is roots?What those women who were about adopted or in What some way responsibilities? cut off from ethical their biological and spiritual our shape it does How munity? com make must we which in kinship primary the culture Black or White on? Does biological heritage make a difference here, or is our adoption into culture’s racist and distorted images to access find to something we can rely the through sort we do How spirituality? Native with connection into us Native Is ancestry? there a legitimate calling from the ancestors which draws partial of people Blackfor same the or different this is Howresponsibility? Despite the complexity of these issues which are raised, I believe the believe I raised, are which issues these of complexity the Despite spirituality? influence ancestry does how anydescent, of those for And & it doesn’t cost a penny simple Respect all beings Give thanks for your life Walk quietly Do what needs to be done Give to others give more Take nothing you cannot return 14 - - - - ment settings is actually a part of this distorted image. So-called “Native “NobleSavage”the stereotype, drawson So-called spirituality” American mixed with image. distorted this of part a actually is settings ment voices and experiences of actual Native peoples. layer we encounter is this layer of distortion, like a mask which obscures the first the Nativepeople, about more learn to desire some with us of anyfor an improvement on the first, it is actually also harmful to Native people. So be to seem might Indian, wise spiritual noble the image, second the While perceived“other.”those ontoas people White dreamsof fears and of tions ful. fear or defensive or angry feel might We savage. hostile the re-emerge, to foreasy is it stereotype weIndians, When of first anger the the hear Indian Indian. noble stereotype,friendly the second this mind to call they people, tions with Native people or concepts. interac our of anytobackdrop subliminal a are and culture, our in deeply embedded are images These survive. Pilgrims the helped who stories ing and lived in idyllic harmony close to the earth, the Indian of the Thanksgiv What is called “Native American spirituality” in various New Age move projec - fantasies really are images these that realize to important is It White with wisdom spiritual sharing Indians about hear we When 3 ------17 What about those who have participated in some way in Native rituals? participated in Native What in about some those way who have when women, of settings multicultural of context the in do we do What Can a Puerto Rican-American, a Jewish-American, a Scandinavian- What about those of us who are of partial Native ancestry, but were What are the consequences and responsibilities we have if we have become if have we What the have and are consequences we responsibilities you? claimed have spirits the if do you do What powers? these in implicated What are the implications of that? One of the principles of many Native So traditionssome of is the the belief responsibility. that equals knowledge dangers of these rituals are the ways in which we are implicated by them. How have we taken on commitments and responsibilities which we might not even be aware of? I think of the old movies where the explorer takes a bowl of soup from the pretty Native maiden and discovers in the ensuing hours that he has married her without knowing it. What have we commit what Also, now? it about do we should what and unawares, to ourselves ted Are ceremonies? muddled or distorted in participated have who those about purifications that should be done? there and peoples of mingling a been has There us? among ritual create to seek we cultures, with beneficent as well as oppressive links. What ceremonies can that findingus? hold I believe us all, honor the us pain all, between respect If what? then but step, one be might resources ancestral own our dif sharing and being we are how only, traditions ancestral own our to turn women White interrelatedness our recognize we do How segregationists? racist from ferent create to possible it Is us? between brokenness the as well as peoples, all with a way to pray together to bring us power for the struggles we face together? As we create real instances of multicultural linking do the “rules” change? American, an African-American, and a American Native do ritual together as women? What about a group which is 80% White women, with 20% women of color from various cultures? If Native women want to keep cer only emony in context, a the given Native is appropriation which rampant, situ the honor to women Latina and Asian, Black, White, for way a there is don’t, others and teach, or ritual share to want women Native some If ation? how do we approach that? Are we attaching a higher standard of authority for women, Native while we let White or Black women be “spiritual teach ers” with no authority but their own? What is our privilege? heritage White with and culture our raised in White - - - - 2 I didn’t know any of this right I away. mentioned that spiritu , The ‘Indian ways’ that these white, new-age practicing veryhave little basis ...these in new reality. agers do ‘feminists’ are survivaland for struggles our or people Indian understand not thus can have no genuine understanding of Indian spiritual practices. These can all be important visions, and contain elements of truth. But I also learned about the reclamation of Indian pride and identity and c o u r s e

4 f elements of symbol and ritual from various actual Native religious practices. religious Native actual various from ritual and symbol of elements What interests us about these Indians might be the way they are portrayed as having a spiritual world view, while mainstream culture seems increas ingly secular. might We be looking for an emphasis on female deities and intercon the in earth,grounded the on focus a or women, for roles positive manhood of image an as Indian the seen have Men beings. all of nectedness be reclaimed. to the mask is still a mask. Andrea Smith, Cherokee activist and member of points out, Nations, of All Red Women O ality had led me into political activism. As part of my journey, I was also I that context this in was It people. Native with activity political into drawn began to learn about the lives and issues faced by actual Americans. Native I learned about the continued theft of the land and displacement of its in habitants. I learned about forced acculturation through forbidding people to practice their religions, sending their children to boarding schools, and forbidding them to speak their languages. I learned about the mining of coal and uranium on reservations with disregard for the consequences on And on and on. of the communities there. the lives the history of resistance to genocide. I learned about A.I.M. current and resistance: Alcatraz and the Wounded Knee occupation. I learned met I about Eventually, Peltier. Leonard and Aquash Pictou Mae Anna like people heritage,the engaged been Innu own currently in people a of who my have trystop they to as life of way and land their of destruction the against battle the building of a huge hydroelectric project, the Saint Marguerite 3 dam. These real people and real struggles began to cut through the stereotypes American understand Native to about me help and culture, our by fostered today. realities seems that one step is to acknowledge the depth of it, not play games with it. if they are not in a proper balance. So if we really believe the powers exist, it powers certain of dangers the of because is access withhold elders ditional tra reasonsthe the power of the reallyNativethere?One if is What spirits. environment?the earth’s to responsibility our is What plants. and animals other of use makes that away,fromfar foodprocesscomes industrializedOur ture. throughan and na of balance the upset culture our of aspects other many and agriculture monocrop pesticides, chemicals, buildings, Concrete, land? the destroying comparative wealth. Do we have any power to free land from ownership? to alter that? evenIn this country having access to land can be a privilege of individuals as power our is what land, of ownership the granted for takes whichculture a in livewe slaves.When as people of ownership the sustain to capacity society’s White with here parallels are there that me to seems spirituality. It earth-based an of ethic the against goes land of ownership of idea very The property? our her made have we when goddess our be earth the can How “property.” to “person” from her reduced has who people a of hands the into enslaved and respect, demanded which consciousness of possessed and unownable as land regarded who people a from kidnapped been also has stolen.She been has notonly treesgroup- that of mountain, people? original restoreher to land this love who us of all of responsibility the it Is honor? with here live we do how But all. us of mother the is she earth, the on belong do we believe I generations. many for perhaps birth, original people? Are there ways to be welcomed here? This is the land of our land on which we live is stolen land? What about the grief of the land for her discussion. hope of sparking further the in raised, are which issues the of some to voice give merely can I per, pa this For spiritualities. earth-centered woman-valuing anti-racist creating F 16 There may be non-Indian persons who feel they have been visited by visited been have they feel who persons non-Indian be may There and polluting is which culture a in live we that mean it does What that stream, this - specificity her all in land the that me to seems It What does it mean for an earth-centered spirituality, that the particular further questions and reflections which have emerged on this path of path this on emerged have which reflections and questions further r o

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this journey, I would also like to offer some offer tolike journey, wouldalso this I - - - tive culture. Na of destruction the and colonization of process the in participating are ceremoniessymbols and American them foruse and we ownour purposes, periencing domination or colonization. When take Euro-Americans Native ex people a of articles and ceremonies religious and cultural the over take people colonizing or dominating a when is appropriation Cultural zation. form of racism. is a weapon in the process of coloni a is appropriation Cultural appropriation. cultural as ceremonies and bols reckon with. to have thus and inherited, we something but chose, we something isn’t This culture. and Nativelands on assault its continues it and here, already people of nations the destroying and conquering by built was It land. of we all have to reckon in some way. about much individual guilt or so innocence, as it is an atmosphere notof injustice with which is It breathe. we air the in is Racism lives. their over combines Racism prejudice against people of color with political, people. economic, and social power White by controlled and operated are society their impact on people. The context here is structural racism. and society of structures the at ethics--looking social is That here. helpful find I which ethics about thinking of way another is there but important, uppermost, and right or wrong is something we each of us choose. These are used to thinking of ethics as an individual matter, where good intentions are of colonialism. and a history Rather, they are about context and underlying values. They are about power teachers. better or ceremonies of recordings accurate more with corrected be can that something not are differences These lives. peoples’ Native for true actually was what and spirituality” American “Native as promoted ing Janet McCloud, Tulalip rights activist, elder and fishing tells us, It is in this context that Native Americans identify the use of Native sym theft European the upon built was It society. colonialist a in live We of structures the which in oppression of system a is racism Structural Wequestions. these get for context bigger the at look to important is It be was what between differences vast the see to began I way this In we have a lot of unscrupulous idiots running around saying around running idiots unscrupulous of lot a have we sudden, a of All well. as religions our want they...Now game. and fish our water,then and land our take to came they First 5 - - - - -

15 I could upon impress your hearts, I hope you will h i n g s t o tw a r e h e r e t f I take these with you: the choice to become allies and the choice to do our own spiritual work. I hope that you might honor the desire in your hearts, and lives Native about learn really to it use and Indian, things in interest the realities, deeper the out find stereotypes, the through cut to it Use struggles. and then to use the to you have act power in solidarity with people. Native work, spiritual own our do to ability our in trust might you that hope also I with believe to you ask I other. each with it do to way a find can we that trust in our midst. me that the spirit is here - - -

3 in the history of this theft and domination, how do we get to to get we do how domination, and theft this historyof the in l i v e they’re medicine people. And they’ll sell you a sweat lodge cer lodge sweat a you sell they’ll And people. medicine they’re Indians obscene. its wrong, only not It’s fifty bucks. for emony just is This price. any for anybody, to spirituality their sell don’t and, people Indian theftsveryof from a series in long another one yet. this is the worst in some ways, e w

Cultural appropriation is a theft a people, and also a distortion,Cultural appropriation a from The first trap is denial. European settlers on this continent had a view Denial also creates the myth that Native people don’t exist anymore. Cultural denial has similarities to the process of denial in individuals. Even if justice-minded people don’t get caught in this trap of blatant de 6 h e n lie spread about a people. It is an assault on the cultural integrity of Native the survival people. even threatens people, and ultimately of Native W a place of positive connection or cultural sharing? sincerity Unfortunately, is not enough. As I see it, there are three different traps we can fall into as American people. with Native reckon to attempt we DENIAL lands. Native over take to destiny their was it progress: ordained divinely a of This view is currently maintained through the premise that Native Ameri cans benefit by being assimilated into White culture. For people who are enjoying the privileges of White society, there can be see can They different. is view people, the Native for But belief. this a toward strong tendency every and scars of oppression the wounds day. They are often to referred as the dying race. If Indians are seen as only part We in only the now. on, living moving can justify people White of the past, preserving of way a as culture Native from artifacts using or taking justify can assert or even injustices, about silence the break people Native When them. the of response the And denial. cultural the through cut they existence, their silencing. officials destructive often has been increasingly When someone is an abuser, and hurts a There victim, culpability. own there one’s deny is to and a victim, the scapegoat psychological to propensity the guilt can be destroyed. is a belief that if the victim can be destroyed, obscure can traps These subtle. more are which traps other two are there nial, appear honorable. situations of culturalthem exploitation and make which creates a spiritual relationship, than a spiritual rip-off. rather together.” fused they’re and spiritual and social and physical ...it’s community. Indian an without spirituality Indian do cannot “You saying, by up it sums teacher, make to adopt, relationship with toa person. Paula Gunn Allen, Laguna community Pueblo author and the of power the reflects it rather tices; community through marriage or friendship. Indian of part a become also have people White struggle. the of part were which prayers and ceremonies in people Innu with participated they land, Innu on hydro-dam the of building the protesting activities in joined have various elements of ritual or spiritual life. For example, when White people in included be will one often struggles, and life community’s Indian an in ships. relation of systems upon built are religions Indian principles. or beliefs of set a adopting by Christianity, to might one as to, convert can one thing belief. wayof their conversionto others of the encourages whichimpulse evangelizing an havewhich Islam, or tianity Chris like religions with familiar more are us of manycontrast, In people. [AndreaSmith] ferences which areoverlooked. often dif religions, Native of dimensions certain understanding and stereotypes the through cutting involves it since complex, is answer The ceremonies? and rituals Native in part take to non-Indians for appropriate be might it A of our lives. importance the and universe the in place our honor to is seriously path spiritual own our struggles. This too can be a life-long journey. And why not? To take our forceremoniesown create our Weor battles. find spiritual to and need cal acknowledge our own oppression, so to that we need Weway.are deeper able to a fight our in own on politi going what’s see to place, first the in ing search us sent which distress the to back going mean may that some For “children.” spiritual own our bear work, communal and spiritual own our t 14

t This is not the same as White people adopting Indian spiritual prac spiritual Indian adopting people White as same the not is This So, if one is entering into relationship with Indian people, participating religions.” proselytizing not based, community are religions “Indian s i h

n i o p t , some might still ask the question, are there any times when times any there are question, the ask still might some 11 11 13

They tie together the heart and lifegroup and specific of Theya together tie of heart the It is our link with Native people as allies and friends friends and allies as people Native with link our is It 12 Indian religionsarenotsome Indian ------

cultural whitecultural middle class dominance in yet another form. multi- is createdgetscommunity. What multi-cultural mayhave about they intentions good whatever subvert people “rainbow” Age New the people, tices keep happening. feelbetter transformdoesn’t but Native of situation the injus The peoples. W of a so-called Rainbowassumed a new identity as “tribal” members Tribe. Native traditional However,people. manyfelt welcomedpeople and White many by sell-out a considered was He Tribe. Bear the called entity Indian an like Sun Bear who taught spirituality to White people, and started a non- ture, and is adopted by the Indians. This trap explains the appeal of an Indi cul White of destructiveness the exceptionto the is heroWolves,” White the where with “Dances like movie a to heroes, White the of survival the Movies went from those portraying Indians as the bad guys who threatened forgiveness, and welcome us, adopt [us] into their own better ways. tion with White culture. And so we seek out Indians to say we’re okay, to offer but get stuck in the feeling of guilt. We desire release from the guilt of associa areawareacknowledgeand of whatWhiteculture rejectdoneand hasthat, GUILT SEEKING REDEMPTION be those romanticized Indians. to Wewant blanks. utopia, the that desirein filling on, so And earth.” the was shared communally.” “In tribal cultures...people lived in harmony with tribal cultures...women were held in respect.” “In tribal cultures...everything say,“In might we example, for over.So take stereotypes romantic the here And be. may they whatever true, were wish we dreams the holding other” tress or oppression, our disenfranchised desire. Indians become the “utopic dis own our of out likely most Indians, the with identification an is trap can Indians have a name for people in this trap, the Wannabe Indians. This WANTING TO BE INDIAN a h eody b dnig h siiul n pltcl uooy f Indian of autonomy political and spiritual the denying by Secondly, us makes It grace. cheap a really is find redemptionwe this all, of First Indians. about movies current in trap this of example an see can We otherThesimilar call“guilttrap Iseeking redemption.” thistrap,Inwe Ameri fact, In Indian.” be to “wanting as torefer I traps these of One t

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with these three traps? 7 ------13 When we fantasize Indian religion, we might imagine a community of also We see in so-called Indian spirituality a link to ancestors, to tradi I think it is also important for White women to acknowledge the fears spiritual ancestry I face When my I face descent woman, as a European If we jump into a quick fix “Indian spirituality” we end up neglecting greater belonging and interconnection. We need to explore the links of spir of links the explore to need We interconnection. and belonging greater it ask to ourselves, community, Who is community? my do How negoti we apart? us breaks What power? our find we do Where together? world the ate us? around the world to us meaning? What is our relationship What gives tion. are We hungry for this link to ancestors. Native people have encour Some ancestors. own our of traditions earth-centered the explore to us aged might object that those traditions are too hard to find, too far oftenaway. Yet there are remnants so close we don’t notice them. For example, the celebration of Christmas contains countless elements the from ancient cer trees, evergreen night, the in lights Solstice: Winter the Yule, the of emonies gift-giving, reindeers pulling sleighs through the sky, a grandfather of gen erosity who comes from the north, who comes into the house through the hearth carols, chimney, elves, the four candled circle of the advent wreath, the special ham dinner...all of these were once imbued with sacred mean be reclaimed. to ings and powers--perhaps and risks involved in exploring a woman-valuing Euro-descent spirituality. European Christian history includes the destruction of the earth-centered Per power. spiritual and wisdom of roles held who women the and religions tortured. and burned were witches being of accused women of millions haps We carry in our collective European psyche the memory of this gynocide [sic]. While the fantasy image of the “Indian” has been romanticized and spiritualized, the fantasy image of the is “witch” as sinister and belittling as of the North.” the occasional “good witch despite ever, this loss, this tremendous assault on female power and value, perpetrated upon us by my own people. To embrace woman-valuing spirituality is that Euro-based implies a rebellion against the dominant For White Euro-Christianity. women, we must ask “spirit-world” ourselves how the word of bring to word, the reclaim might we whether and us, against used is “witch” and this in risk a is There open. the into search our of aspect rebellious this power. tremendous the real and serious spiritual questions in our own lives, in our own com do to able are we surrogates, as others using from away turning By munities. ------4 “The process is ultimately intended to supplant Indians, even non- end, the In spirituality. and customs own their of areas in Indians will to power complete have define what is and is not Indian, even for Indians. We are talking here about an abso in people Indian of subordination ideological/conceptual lute addition to the total physical subordination they already ex perience. When this happens, the last vestiges of real Indian then will Non-Indians disappear. will rights Indian and society our “own” heritage and ideas as as thoroughly they claim now our land and resources.” own to Thirdly, these Thirdly, options perpetuate the fantasy image of the Indian, and Let me present another example to help distinguish cultural appropri Many feminist scholars have pointed to evidence suggesting that there The shift of context, control, and usage created important shifts of 8 distort us the seeing from They picture. real prevent the of lives real Native Pam self. of expression and voices their out drown and obscure They people. says, Colorado, Oneida activist, THE MOTHER GODDESS OF EUROPE ation from appropriate cultural sharing. This example is from European history and may speak to White women interested in feminist criticism of male-dominated spiritualities. Cultural appropriation is one of the ancient tools of domination and colonization. It has been going history, on whenever throughout one culture has attempted to conquer another. Battles are only not fought by of the arms, force but also by images and ideas. Any cultural imperialism. of domination will include such context were early female images of divinity throughout “pre-historic” Europe. Ac cording to some scholars, the Catholic took church the image of the great mother goddess, and incorporated it as the virgin Mary, Mother of God. It used her early sacred sites for building its shrines to Mary. The church absorbed many such pagan symbols, yet distorted and transformed their of the people. on the lives meaning and their impact meaning and The power. conquerors took what had been an image of em powerment and valuing of women and turned it into an image promoting female acquiescence to male pre-eminence. They were able then to rede fine female goodness as obedience, humility, and renunciation of sexual us? How can weHow honorcan we that gift? give back? are, in our own lives. What are the animals and plants we rely on? What feeds oron acity block. We need to trust that we can begin where we are, who we woods, the in source.Wewalk we the as with paydirectlyattention can nect Con them. wequietarewith if teach us can beings These aroundus. beings here on this earth, our lives equally enmeshed with the fate of countless other livereality,allconnection. in wethis But,for species.other We hungry are formagic which can open the doorway us. powerfuldesirea for our is desirebelievespirit, itself, process.our I that in us help will it that hope can we it, to path recreatea can we spirit, as thing broken and disrupted its own spiritual If heritage. we believe there is such a werealize:must but real, very is starvation of sense This people. White in hunger spiritual rigidly-defined male God. Part of what feeds cultural appropriation is a deep a or secularism between choice a us give to seems which society a Welive dian” to help us do our own spiritual work. “In stereotype the use can we projection, a as it recognize we If for? long What do we see there? Can it teach us what we for?are hungry What do we use the “Indian” stereotype which we have created to learn about our selves. Wecan ourselves. into image that back bring to is work spiritual own our of male bonding. affirmation an or women,empowerment of the forexample, for them, use Theyaregenocide. not empty intowhichsymbols westruggles, our put can they originate. They are fundamental for the Native cultural struggle against which in communities the in purpose a have Nativespiritualities children. gate, we occupy them in a way which prevents them from bearing their own er”, we use them like spiritual surrogates. When we use someone as a surro oth“utopic or stereotypegurus, the intospiritual Indians of weput When oppression, can we begin to experience sharing. cultural all and racism, end to struggle the join wholeheartedly we when only time, level, cultural sharing will not be possible until we end racism. In the mean 12 In popular consciousness, the “Indian” is seen as linked to the earth and spirituality.mysticismand of idea the us for holds “Indian” image The doing of part one Indian, the onto image an projected have we Since work. spiritual own our do to is do can we what of part second The Native people are not keeping us from spirit. from us Native arenotkeeping people 10 White culturehas White - - - - - way of perceiving and valuing reality.wayvaluing perceivingof and ownareperceptionsTheir values and capitalism’s into incorporated are they commodities, into Indians turning By fad. consumer latest the as Americans Native of commodification the tions. So the popularity of calling such a retreattradi a religious“vision quest” most comes from of part a been has This growth. and insight spiritual therein who provideinhabitants food, clothing, inspiration and survival. the and land, of region specific a to community a of relationship intimate the of wholeness the trivializes vision-questers White urban by plants and and selling, a sacrilege in Native contexts. The use of images of wild animals Nativethe buying waytransformedareintoof receiving and giving the ple, to Nativeis fundamental religion. whichresponsibility the of anysense without “Indian,” and spiritual being munity.Rather, of ownidea com gettheir toexperience distorted Whitepeople Native any particularly community, a to accountability no is There visions, which in most New venuesAge and are about individual growth and prosperity.needs people’s White to shifts focus The altered. are power existed in balance with the other. Each community. the to life bringing community, the with connection er group, and their connection to the spirit world would bring them whole into the deep for gift a was calling and life individual person’s the that belief a was context The implications. their out living for guidance and visions their of interpretation offering back them received and prayers, with forth individual the sent community the of elders The community. their within role person’s a of unfolding the into fit and mountains, the in prayer and contexts. In traditional Lakota culture, the vision quest was a time of fasting Age New many in price a for offered now is which nations), Native other the “vision quest,” a ritual found in Lakota culture (with variations in many practices by the New movement?Age I will use the example of one practice, OF THE LAKOTATHE VISION QUEST resistance. to further solidify the subjugation of women and undermine ideas fostering served way this in goddess of image the transform and Tocaptureenergy. There is no harm in White people’s retreating into solitary places for places solitary into retreating people’s White in harm no is There The form and structure of the ritual itself have been changed. For exam and meaning its context, Age New a into brought is ritual this When and images Native of appropriation cultural the to similar this is How 5 9 ------11 7 8 6 We’ve We’ve got real problems today, tremendous problems which threaten the survival of the planet. Indians and non-Indians must confront these problems together, and this means must we have honest dialogue, but this dialogue is impossible so long as non-Indians remain deluded about things as basic as Indian spirituality. ...for those of you who want to know what visual Aboriginal people our feel writings, our in Participate you. tell us let like, are heart in your our music, hear with our stories.” art, move Asham Fedorick - Joy The process of learning and responding will in itself be a life-long It is important to point out that Indian people are not saying, “Don’t Since there are so many distortions, information is important.can We Indian writers, community-rooted artists, and scholars, many are There can pretend people need allies. Native a White We people choice. have Cultural sharing involves interaction with the whole of a person and 9 learn about Indian culture or religion.” Rather the appeal is that people White learn more deeply and accurately about Indian cultures and context in which does a not foster their destruction. Oren Lyons, a traditional says, of the Onondaga Nation chief educate ourselves and our children and friends about the issues and strug gles facing Native peoples today. Help can be given beginning in forms as or appealing to as our leadersand money, congressional concrete simple to issues and land claims. freedom religious support Native instead books their buying by example, for support,can we workers cultural books. Age of the New impostor there is can no get stuck in problem. We grief or guilt about what has hap Native for resource a as people White as privilege our use can we Or pened. peoples’ needs and concerns. Lorde, Audre an African American poet and believe you what for work to have you power what said, “Use worker justice in.” spiritual journey. joy, as well as struggle of sharing receiving, and giving reciprocal community, Cul take. to want we what not give, to wants community the what receiving tural sharing begins in respect, with patience not to make but assumptions to risk stepping outside of our own frame of On reference. a fundamental - - - White people finding themselves interested in Native , a r i z e mm s u

o What are some of the effects of this warped agenda on Native people? The first part is to become an ally. If you are familiar with the twelve t

10 o thus undermined. What is called “Indian spirituality” has actually become a then been distortion.be cannot on, warped relied These they have words to fit another agenda. By this, the attempt to hold onto authentic Indian difficult. more spiritualities has been rendered The actual realities of communities Native are erased. communities Native have been under assault for 500 years, and are facing issues of dislocation, continued theft of land, poverty, unemployment, addiction, suicide, as and such practices traditional of recovery the communities, Native In despair. the vision helps quest build identity and community pride, helps empower Native communities for life struggles against a racist mainstream. If these ceremonies are diluted by misuse in White America, the communities are survival. for in their struggles weakened S Americans first to have deal with the image stereotype Indian, a projection of White fears and hopes which is an undercurrent to any understanding we seek. have to with We reckon an inheritance of White colonialism and a context of structural racism. In such a context sincere spiritual ers face search three traps which can short circuit ethical right relations between White people and Native people: denial, wanting to be which Indian, response a is and there believe guilt I do? we can what But redemption. seeking our do and ally an parts:become two has It on. stand can we ethic an offers spiritual work. own step programs you may have heard of “making amends.” This means that it is important to take stock of one’s past and take responsibility for right ing the wrongs that one can. I believe this can also function on a cultural level. To take responsibility on a cultural level would be to identify one’s cultural location and the realities of colonialism and structural racism. To indi than bigger as problem the acknowledging includes responsibility take vidual guilt or innocence. In we other didn’t words, individually cause this Rather, shame. or guilt individual in stuck get to need don’t we so injustice, our responsibility is to work against racism, to be an ally to those who are oppressed.