Spiritual traditions have a way of emerging. Although once severely repressed and sometimes seemingly forgotten, deep down, they continue to inform the identity of the people. Spiritual tradition is intended to help the community of people, to encourage forgiveness among the families. Thus the individual is strengthened, so that the spirit can become whole in one’s short time on Mother Earth. The spiritual is dear and sacred. To approach the ceremonies of any tribal people – from within or from without – requires complete respect.
In recent years, there has been much agitation among Native practitioners of the ancient religions that inappropriate behavior is taking place. As Indian country has expanded its political and social dimensions, so the Native world has become more complicated. What once was cloistered, for protection against bigoted attack, is increasingly divulged, known, appreciated, sometimes even understood by the world at large. It can also be abused – from within and from without. Individuals can be abused and the ceremonial context itself can be abused, or appropriated without good base, taken out of context, cheapened and disrespected.
One issue is about exclusivity and inclusivity. Part of the problem in this is the popularity of Nature orientations in a broad swath of the non-Native population. Out of everywhere, it sometimes seems, Native people and non-Native people are emerging who want to learn the Indian traditions. There is often a lack of proper preparation, of wanton intrusion on another people’s sensitive and sometimes delicate ritual life. There is also this reality: Indians are marrying non-Indians in high numbers. Families are increasingly multi-ethnic. On reservations and even more in urban centers, Native groups and organizations extend their friendships and make alliances with many non-Native families and communities. Often these connections are deeply developed, with many people choosing to continue in the Native tradition and yet, understandably, wanting to include their family relations. The issue of proper participation – who should partake and who should not – comes to the forefront. It is a difficult issue and points of view differ about who can or can not take part.
Another issue is that the level of integrity expected of spiritual leaders, once severe and beyond reproach, appears to have diminished. As the peoples have suffered blows to their social and political integrity and as our peoples struggle with severe social problems, it should not surprise that in spiritual practice, some have lost the proper approach. We agree that much is offensive, inhuman and even criminal, in the way ignorant or corrupt individuals have abused the trust and goodwill that spiritual traditions draw out of people.
There have been and there are many forms of abuse in the spiritual realms. Spiritual traditions nearly always encourage surrender of the individual’s needs and comforts to provide that “empty vessel” which can receive and channel healing medicine. Thus is a prayer best heard and transmitted, according to the teachings of many traditions. However, the very act is fraught with danger of abuse. A well-poised or self-possessed medicine person, working with the needs of people who willingly listen and even surrender their individual sense, can be abusive. Religion can be dangerous, as Vine Deloria Jr. has said. The scandals of the Catholic Church, for instance, where corrupt men of Holy Orders sexually abused parishioners – Indian country is not immune to this problem.
Spiritual traditions are owned and yet own themselves. Where the connectiveness of ceremony is strong, where the level of traditional knowledge is high and widespread, the people have strong unity. Where the guidance of spiritual leaders is integral and holds the needs of the people in highest esteem, life can be good and clear and nature can respond to human sincerity. The ancient spiritual teachings are irreplaceable and extremely valuable.
In our pages this week, an important dialogue surfaces – how to proceed in ceremony, given the complexities of the modern world? Who can say and who can not, how a ceremony will be run? The issue at hand involves Lakota tradition – but the same or similar questions are facing all Native traditions. On these difficult subjects, more than on any other, we urge the greatest of goodwill, patience and compassion. Rather than accusation or recrimination, we encourage a reaching out for the truth, with pure heart, so that wisdom can be possible.