The United States of America’s constitutional law promises protection of the religious beliefs and practices of citizens by way of the Free Exercise Clause and the Free Establishment Clause. Under these laws, people may practice their religion as they please and the government is forbidden from acting in any way that prevents free practice of their religious beliefs. However, the Native American community has historically found itself unprotected by these laws. They have found themselves in a struggle to justify their beliefs and attain the rights and protection supposedly afforded to them as citizens of the United States. Traditional Native American pipe ceremonies and sweats are rituals that unite the Native American people under one religious …show more content…
Native Americans have faced a continuous struggle to acquire equality and rights for themselves as a nation of people. For centuries, their dismembered population were under the oppressive rule of the United States government which intended to convert them into a European Christian culture. This conversion resulted in the suppression of Native American religion which was assumed by the Europeans to be nonexistent resulting in the labeling of Native Americans as “pagans, savages, brutes, and heathens” (Wunder 66). A large contributing factor to the systemic oppression of the Native Peoples is that monotheistic Christian Europeans were unable, perhaps unwilling, to understand the polytheistic, pluralist nature of the various Native American tribes. This lack of understanding of the Native American religion has led to the denial and criminalization of Native peoples’ religious practices such as the Lakota Ghost Dance and peyote rituals (Lucia, Introduction to Native 19). In his work, Wunder asserts that one of the barriers on Native American religious freedom is that “judges fail to accept that Native …show more content…
The sweat, or Inipi, is performed before most important rituals such as the Sun Dance as the first of many processes in sacred traditions (Deer, 182). In the sweat lodge, participants pour water over hot rocks to produce steam that clouds the room, representing their spirit and life (Deer, 189). This is accompanied by smoking of the pipe, singing, group discussion, and prayer that leaves participants purified and healed. It is a religious ritual that places a believer in an environment of cathartic pain that not only serves as means of healing and rebirth, but also as a way to express devotion to your worship. This willingness to experience physical pain is very similar to Abrahamic religions’ flesh mortification such as Muslim fasting during Ramadan in order to demonstrate obedience to Islam’s teachings and beliefs. In this way, the sweat lodge is instituted as the Native American place of worship similar to a Jewish synagogue and the sweat can be accentuated as a practice similar to those of accepted American religions. In prisons, the sweat has become integral to the rehabilitation of Native American prisoners who use it as a means for rebirth and reunification with their community inside and outside the prison walls. Irwin states that the pipe and sweat have become “crucial for orienting [prisoners] to life outside of prison by establishing values
The Indigenous people of America are called Native Americans or often referred to as “Indians”. They make up about two percent of the population in the United States and some of them still live in reservations. They once lived freely in the wilderness without any sort of influence or exposure from the Europeans who later came in the year of 1492, and therefore their culture is very different from ours.. In the following essay we will discover some differences between the religious beliefs of the Native American Iroquois and Christianity to see if the culture and ways of living have an effect on the view of religion, but we will also get to know some similarities between them. I am going to be focusing on the Iroquois, which are the northeastern Native Americans who are historically important and powerful.
Professor and poet Deborah A. Miranda, pieces together the past and uncovers and presents us with a story--a Californian story--in her memoir, “Bad Indians.” Her use of the Christian Novena, “Novena to Bad Indians,” illustrates the irony of using the form of her oppressors as a call out for help, not to God, but to her past ancestors. We tend to think of religion as a form of salvation and redemption of our lives here on Earth, in which we bare down and ask for forgiveness. But by challenging this common discourse using theological allegories and satirical terminology, Miranda turns her attention away from a Deity to call the reader out for help. It is crucial to recognize the struggles that the Native community currently face. Californian Indians are often not given recognition for their identity and their heritage, and are also repeatedly stereotyped as abusive, alcoholic, uncivilized, and “freeloaders” of the United States government. Such generalizations root back from European colonization, nevertheless still linger in our contemporary society. Miranda has taken the first step forward in characterizing few of these stereotypes in her Novena, but she’s given her story. Now what are we going to do with ours? It’s up to us to create our
"American Native Spirituality." American Native Spirituality. Tahtonka, 28 Feb. 1998. Web. 27 Apr. 2014. .
... “ the majority of [Native Americans] turned to the invaders’ cultures and religious for empowerment, knowledge and skills with which to sustain native identities and values in other guises” , many of them stilled called themselves “true people” by keeping their native names (116-117).
On the morning of December 29, 1890, many Sioux Indians (estimated at above two hundred) died at the hands of the United States Army near Wounded Knee Creek on the Pine Ridge Reservation. The Indians were followers of the Ghost Dance religion, devised by Wovoka, a Paiute prophet, as a spiritual outlet for Indian repression by whites. The United States Army set out to intercept this group of Native Americans because they performed the controversial Ghost Dance. Both whites’ and the Sioux’s misunderstanding of an originally peaceful Indian religion culminated in the Battle of Wounded Knee. This essay first shows how the Ghost Dance came about, its later adaptation by the Sioux, and whites’ fear and misunderstanding of the Dance, then it appraises the U.S. military’s conduct during the conflict, and American newspaper coverage of events at Wounded Knee.
Native Americans were not afforded full citizenship in the United States until 1924, therefore they were not afforded the rights of American citizens i.e. religious freedom until then. It wasn’t until 1945, that the Supreme Court held that “Freedom of speech and of press is accorded aliens residing in this country” (Bridges v. Wixon, 326 U.S. 135, 148). In 1890 the Ghost Dance movement gain momentum within the Lakota. This created concern and fear among many whites in the area. A massacre at Wounded Knee on the Lakota Reservation in South Dakota was a direct result of the Euro- American fears of non-Christian people. Tisa Wegner tells us, “in 1906, Congress supported a view, amending the Dawes Act to postpone citizenship for newly allotted Indians for twenty-five-year period or until they had “adopted the habits of civilized life” (Hoxie 1995:211-238). The Native people then developed secular dance ceremonies which allowed them to continue the practice of dancing and not be perceived as a threat, they did this by having these ceremonies coincide with Euro-American
Native Americans have had a long history of resistance to the social and cultural assimilation into white culture. By employing various creative strategies, Native Americans have attempted to cope with the changes stemming from the European colonial movement into the Americas. There are fundamental differences in world views and cultural and social orders between Indians and Europeans, which contributed to conservatism in Native American cultures. In this paper, two aspects of such cultural and institutional differences of Native American societies will be examined: holistic Native American beliefs versus dualistic world views and harmony versus domination. These two aspects are important in terms of explaining changes (or lack thereof) in Native American societies because they suggest that the Native American world view is more cyclical and its components are interlinked, while Western societies have a clear demarcation between cultural elements, such as religion, kinship, and morality. However, there are certain limitations to the theoretical frameworks that explain conservatism in Indian cultures because these theories are oriented around the Western world view and were developed based on the Western terms; therefore, indigenous population was not taken into account when these theories were developed.
In George E. Tinker’s book, American Indian Liberation: A Theology of Sovereignty, the atrocities endured by many of the first peoples, Native American tribes, come into full view. Tinker argues that the colonization of these groups had and continues to have lasting effects on their culture and thus their theology. There is a delicate balance to their culture and their spiritual selves within their tightly knit communities prior to contact from the first European explorers. In fact, their culture and spiritual aspects are so intertwined that it is conceptually impossible to separate the two, as so many Euro-American analysts attempted. Tinker points to the differences between the European and the Native American cultures and mind sets as ultimately
The United States Government was founded on the basis that it would protect the rights and liberties of every American citizen. The Equal Protection Clause, a part of the Fourteenth Amendment to the U.S. Constitution, provides that “no state shall deny to any person within its jurisdiction the equal protection of the laws”. Yet for hundreds of years, the US government and society have distressed the Native American people through broken treaties, removal policies, and attempts of assimilation. From the Trail of Tears in the 1830s to the Termination Policy in 1953, the continued oppression of American Indian communities produced an atmosphere of heightened tension and gave the native peoples a reason to fight back. In 1968, Clyde Bellecourt, Dennis Banks, and Russell Means founded the American Indian Movement to address issues concerning the Native American community and tackle the situation and position of Native Americans in society. Over the next few decades, the movement led to a series of radical protests, which were designed to raise awareness to the American Indians’ issues and to pressure the federal government to act on their behalf. After all of the unfair and unjust policies enacted by the U.S. government and society, all of the American Indian Movement’s actions can be justified as legitimate reactions to the United States’ democratic society that had promised to respect and protect their people and had failed to do so.
The Native American Graves Protection and Repatriation Act established Indian nations as the owners of Native American cultural objects, including human remains, which were found on Federal land. It requires that the American Indians provide substantial amounts of information to validate their claims. However, only federally recognized tribes are recognized under this act, so if you are an unrecognized tribe good luck claiming anything that belongs to you. After this, the existing anthropological literature will be consulted. In some instances, Indians will disagree with the literature and take steps to correct it. Indians are also likely to provide additional information that had not yet been documented. The interpretations will be written from the perspective of the claiming tribe, how they view the world, and their perception of significance of objects in religious ceremonial rites. While some might raise the question of scientific objectivity, no one will deny that this perspective had often been lacking in the literature. These interpretations are bound to bring about new insights which will challenge earlier assumptions (5).
Pages one to sixty- nine in Indian From The Inside: Native American Philosophy and Cultural Renewal by Dennis McPherson and J. Douglas Rabb, provides the beginning of an in-depth analysis of Native American cultural philosophy. It also states the ways in which western perspective has played a role in our understanding of Native American culture and similarities between Western culture and Native American culture. The section of reading can be divided into three lenses. The first section focus is on the theoretical understanding of self in respect to the space around us. The second section provides a historical background into the relationship between Native Americans and British colonial power. The last section focus is on the affiliation of otherworldliness that exist between
The sweat lodge is a key healing and spiritual practice of most, if not all, Native American cultures. A variant of the sweat lodge is seen in those cultures from the artic to South America. It can be seen as a form of water therapy as it uses extreme heat and water to produce its effects. Specifically I will explain my personal journey and experience as a participant of a Mohawk sweat lodge. Each tribe has its own unique way of performing the sweat even if they all share the same base upon which to personalise it.
In this way the religion practiced by the Native Americans was taken as contradictions to Christianity. The natives were informed that Christianity was designed to be an eternal rule of significance and a means from which they could use to return to God from their religions that had deviated (Eliot par. 3). Through sermons given by Whitfield, the minds of the natives were engaged in religion and making religion the subject of most of their discussions. They embraced all the opportunities to hear what was been taught on Christianity. The Christian revivals were attended by the young and old alike (Edwards par.
Many colonist viewed the Native Americans as spawn of the devil. In Thomas Morton’s writing he said “if we do not judge amiss of these savages in accounting them witches,… some correspondence they have with the Devil out of all doubt.” (Foner 5) An example of historical content is the Metacom’s War by the year of 1675. The Indians in southern New England didn’t like the new settlers pushing on new religion and harsh treatment. Some of the Indians “converted to Christianity, living in protected ‘praying towns.’” (Jones, Wood, Borstelmann, May, and Ruiz 68) The Indians were ok with the conditions until “a white man shot and wounded a Native American.” (Jones, Wood, Borstelmann, May, and Ruiz 69) Colonist began to even distrust the Indians that were willing to convert to Christianity and moved their “praying towns” to “Deer Island in Boston Harbor” (Jones, Wood, Borstelmann, May, and Ruiz 69) This historical content shows that the colonist didn’t truly trust the Indians even when they were of the same religion, like Morton’s writing said “they have with the Devil out of all doubt” (Foner
The Native Americans who occupied America before any white settlers ever reached the shores “covered the land as the waves of a wind-ruffled sea cover its shell paved floor” (1). These Native people were one with nature and the Great Spirit was all around them. They were accustom to their way of life and lived peacefully. All they wish was to live on their land and continue the traditions of their people. When the white settler came upon their land the values of the Native people were challenged, for the white settlers had nothing in common and believe that it was their duty to assimilate the Native Americans to the white way of life.