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"Native American religion"
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Amada's Blessings from the Peyote Gardens of South Texas
\"Amada Cardenas, a Mexican American woman from the borderlands of South Texas, played a pivotal role in the little-known history of the peyote trade. She and her husband were the first federally licensed peyote dealers. They began harvesting and selling the sacramental plant to followers of the Native American Church (NAC) in the 1930s, and after her husband's death in the late 1960s Mrs. Cardenas continued to befriend and help generations of NAC members until her death in 2005, just short of her 101st birthday. Author Stacy B. Schaefer, a close friend of Amada, spent thirteen years doing fieldwork with this remarkable woman. Her book weaves together the geography, biology, history, cultures, and religions that created the unique life of Mrs. Cardenas and the people she knew. Schaefer includes their words to help tell the story of how Mexican Americans, Tejanos, gringos, Native Americans, and others were touched and inspired by Amada Cardenas's embodiment of the core NAC values: faith, hope, love, and charity\"-- Provided by publisher.
Book
BEFORE AND BEYOND THE NEW AGE: HISTORICAL APPROPRIATION OF NATIVE AMERICAN MEDICINE AND SPIRITUALITY
La apropiación de prácticas espirituales y médicas se ha convertido en un tema importante entre los estudiosos y practicantes de las religiones indígenas americanas. Los estudiosos suelen centrarse en la religión de la Nueva Era como el principal ámbito en el que se ha producido la mercantilización y apropiación de creencias, prácticas y objetos religiosos indígenas. Desde la década de I960, los practicantes de la religión de la Nueva Era se han inspirado en una variedad ecléctica de prácticas espirituales, incluidas las originarias de las comunidades indígenas americanas. Sin embargo, la mercantilización y apropiación de las prácticas de los nativos americanos comenzó mucho antes de los albores de la Nueva Era. Este artículo examina las \"Indian medicine companies\", empresas de patentes médicas con sede en Estados Unidos que desarrollaron y comercializaron productos medicinales de temática indígena para el público estadounidense a finales del siglo XIX. El examen de las facetas de la cultura material producida por las compañías de medicina india revela hasta qué punto estas empresas comerciales, además de vender remedios, vendían narrativas racializadas sobre la religión, la cultura y la historia de los nativos americanos.
Journal Article
A Seat at the Table
In this collection of illuminating conversations, renowned historian of world religions Huston Smith invites ten influential American Indian spiritual and political leaders to talk about their five-hundred-year struggle for religious freedom. Their intimate, impassioned dialogues yield profound insights into one of the most striking cases of tragic irony in history: the country that prides itself on religious freedom has resolutely denied those same rights to its own indigenous people. With remarkable erudition and curiosity—and respectfully framing his questions in light of the revelation that his discovery of Native American religion helped him round out his views of the world's religions—Smith skillfully helps reveal the depth of the speakers' knowledge and experience. American Indian leaders Vine Deloria, Jr. (Standing Rock Sioux), Winona LaDuke (Anishshinaabeg), Walter Echo-Hawk (Pawnee), Frank Dayish, Jr. (Navajo), Charlotte Black Elk (Oglala Lakota), Douglas George-Kanentiio (Mohawk-Iroquois), Lenny Foster (Dine/Navajo), Tonya Gonnella Frichner (Onondaga), Anthony Guy Lopez (Lakota-Sioux), and Oren Lyons (Onondaga) provide an impressive overview of the critical issues facing the Native American community today. Their ideas about spirituality, politics, relations with the U.S. government, their place in American society, and the continuing vitality of their communities give voice to a population that is all too often ignored in contemporary discourse. The culture they describe is not a relic of the past, nor a historical curiosity, but a living tradition that continues to shape Native American lives.
eBook
Chumash Conversions: The Historical Dynamics of Religious Change in Native California
The historical dynamics of religious change among the Chumash constitute a compelling case for the academic study of conversion. Within 250 years the community has experienced two major cultural transitions: first, European colonization after 1772, and second, indigenous revitalization since 1968. Although both events implicate changes in religiosity, ethnohistorians and anthropologists tend to regard religious conversion as a byproduct of other cultural forces. This paper takes a different approach because conversion is understood as a force that in itself contributes to cultural transition. The relative distribution of the four most significant religious traditions since colonization is traced using a model that synthesizes prevailing insights from conversion research into an analytical matrix that may be applied to historical and contemporary qualitative data. Approaching cultural change among indigenous peoples as conversion brings a renewed focus on religiosity as a cultural strategy at the same time as it contributes to a cross-cultural perspective on conversion.
Journal Article
Your Land Is Holy to Me: The Constitutional Battle to Access Sacred Sites on Public Lands
Baumgardner begins with an introduction to the general features of Native American site-specific religions. He delves into the clashing conceptions of property that exist between the American mainstream and numerous Native American tribes. He then explores some of the federal cases and legal precedents relevant to government development of sacred land and Native American attempts to protect these sites. He pays particular attention to Lyng v. Northwest Indian Cemetery Protective Association, the only Supreme Court decision that has directly dealt with the issue of religious property claims to public land. He concludes with a communitarian critique of the court's treatment of sacred site protections. In lieu of the current legal standard, he offers a more deferential judicial calculus that could better protect religious adherents' property claims to government land.
Journal Article
The green river bighorn sheep horned headdress, San Rafael Swell, Utah
A bighorn sheep horned headdress discovered near the Green River, in eastern Utah within the United States is reviewed. Its history, discovery and subsequent analysis is described. It appears to have been a powerful headpiece employed in a symbolic context for religious expression, perhaps worn by a ritualist in association with the hunt for large game animals (bighorn sheep, antelope or deer). It was likely associated with the Fremont Cultural Tradition, as it was dated by radiocarbon assay to a calibrated, calendar age of 1020-1160 CE and was further adorned with six Olivella biplicata shell beads (split-punched type) originating from the California coast that apparently date to that same general time frame. Such headdresses are mentioned in the ethnographic literature for several Great Basin and American Southwestern indigenous cultures and appear to have been used in various religious rituals. Bighorn sheep horned headdresses can be fashioned directly from the horns of a bighorn sheep and can be functionally fashioned as a garment to be worn on the head without excessive weight and with little difficulty to the wearer. Ethnographic data testifies that the bighorn sheep was applied as a cultural symbol and was employed as a 'visual prayer' relating to the cosmic regeneration of life (e.g. good health, successful human reproduction, sufficient rain and water, and ample natural resource [i.e. animal and plant] fertility).
Journal Article
Sacred in the City: The Huron Indian Cemetery and the Preservation Laws
[...]of what subsequently happens to the people, the sacred lands remain as permanent fixtures in their cultural or religious understanding. [...]many tribes now living in Oklahoma, but formerly from the eastern United States, still hold in their hearts the sacred locations of their history, and small groups travel to obscure locations in secret to continue tribal ceremonial life.21 Over the course of the four centuries since the European incursion, the Indians' sacred world was physically shattered; many of the most revered sites were on lands lost along the various \"Trails of Tears,\"22 or on lands threatened by the non-Indians' relentless, uncaring economy, law, and politics.\\n615 Finally, the plans or laws operated prospectively and did not offend vested rights.616 Indeed, in some of the cases, the plaintiffs were not even able to argue the Establishment Clause because they could not show a constitutional basis for standing.617 The Supreme Court and Congress have recently rolled out the welcome mat of protection and accommodation for Christian interest in a way that may make the Indian concerns seem almost quaint.
Journal Article
Tradition, Performance, and Religion in Native America
In contemporary Indian Country, many of the people who identify as \"American Indian\" fall into the \"urban Indian\" category: away from traditional lands and communities, in cities and towns wherein the opportunities to live one's identity as Native can be restricted, and even more so for American Indian religious practice and activity.
Tradition, Performance, and Religion in Native America: Ancestral Ways, Modern Selves explores a possible theoretical model for discussing the religious nature of urbanized Indians. It uses aspects of contemporary pantribal practices such as the inter-tribal pow wow, substance abuse recovery programs such as the Wellbriety Movement, and political involvement to provide insights into contemporary Native religious identity.
Simply put, this book addresses the question what does it mean to be an Indigenous American in the 21st century, and how does one express that indigeneity religiously? It proposes that practices and ideologies appropriate to the pan-Indian context provide much of the foundation for maintaining a sense of aboriginal spiritual identity within modernity. Individuals and families who identify themselves as Native American can participate in activities associated with a broad network of other Native people, in effect performing their Indian identity and enacting the values that are connected to that identity.
eBook