10-27-2016, 09:33 AM
(This post was last modified: 10-27-2016, 09:25 PM by smc.
Edit Reason: Account Closed
)
Before I go - when I said I felt I'm not much liked here - that's not a sad feeling. Not at all. So if you think I feel that way you're projecting that onto me.
What I do feel is the defensive energy on B4. And a clique. Not all the time. But a lot of the time. And it's tiring. And (imo) it's toxic.
(And it's not just me that feels this way.)
After visiting here I sometimes feel like I have lots of tiny cuts all over. So I log off, and shower, and go outside and sit in the sunshine.
I just don't want to be amongst this energy. I've tried. No can do.
I sincerely wish you all the very best.
https://unsettlingamerica.wordpress.com/...be-indian/
What I do feel is the defensive energy on B4. And a clique. Not all the time. But a lot of the time. And it's tiring. And (imo) it's toxic.
(And it's not just me that feels this way.)
After visiting here I sometimes feel like I have lots of tiny cuts all over. So I log off, and shower, and go outside and sit in the sunshine.
I just don't want to be amongst this energy. I've tried. No can do.
I sincerely wish you all the very best.
https://unsettlingamerica.wordpress.com/...be-indian/
Quote:Wanting To Be Indian: When Spiritual Searching Turns into Cultural Theft - By Myke Jo
Many people are searching for a deeper spiritual engagement with the world, and feel a hunger unmet by the teachings and services of religious institutions. Some have begun to take an interest in Native American spiritual practices, and one can easily find workshops and lectures offering Indian rituals and ceremonies to non-Indian people. However, many Native people, including highly respected religious elders, have condemned such “borrowing.” They identify it as a form of cultural exploitation, gravely detrimental to the survival and well-being of Indigenous people.
In this paper, I will be discussing the ethical questions raised by White peoples’ exploration of the religious ceremonies and beliefs of American Indians.1 What is at work here which makes sincere spiritual searching an act of cultural theft? Why are Native peoples endangered by this interest in their beliefs and rituals? How can we respect the cultural integrity of Indian people, and yet also honor deep-felt spiritual desires?
First, I want to introduce myself in relation to this issue. I am a White woman related by matrilineal ancestry to the Innu people, called by the French Montagnais, who are indigenous to the land which is now called Quebec and Labrador. I grew up in White U.S. Christian culture, with fair skin and red hair, and only a reminder that we were “part-Indian” to link me to any other culture. To be White is to fit into the norm in ways that gives one certain advantages denied to those who are not White. And yet the influence of my Innu great-great-great grandmother also shaped my consciousness in a Métis way. Métis are the people and culture which grew from the intermarriage of Indians and Europeans, especially French and Scottish.
This Métis consciousness makes it more complex and confusing to speak about this issue, even as it lies at the heart of my commitment and responsibility to it. Even grammatically, I question how to use “we” and “they” when I might be included in both, but not quite contained in either category. I have heard many Indian people speak out about these issues. I have decided that it is most useful for me 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 all people. Furthermore, while for me there is an element of seeking my own Native heritage, the current phenomenon of outside interest in Native spirituality is a phenomenon of White culture, and this White phenomenon affects all of us who find ourselves interested in Native Americans. It has been important for my search to get inside this White thing about Indians, to explore and understand how it works in White people, of which I am a part, so that I can understand how it affects Métis people as well.
Since childhood, I have been a spiritual person. As I was becoming an 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 understanding the oppression of women, and of myself as a woman. One of the places where women experience oppression is in the area of spirituality and religion. So feminism instigated for me a spiritual search and a transformation, and with many other women I began to seek and create what we called women’s spirituality. This is when I also began to be interested in Native American spirituality.
There is a phenomenon in White culture which affects any interaction between 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 diverse cultures. All of us could give details about this stereotype “Indian.” An important aspect of this stereotype “Indian” is that it has two sides, like the two sides of a coin.
One side of the stereotype Indian is the Hostile Savage – the dangerous, primitive warrior who attacked the settlers of the West, or the irresponsible reservation drunk who couldn’t be trusted, the Indian of which it was said, “the only good Indian is a dead Indian.” The other side of the stereotype Indian is the Noble Savage – the innocent primitive who was naturally spiritual and lived in idyllic harmony close to the earth, the Indian of the Thanksgiving stories who helped the Pilgrims survive. These images are embedded deeply in our culture, and are a subliminal backdrop to any of our interactions with Native people or concepts.
When we hear about Indians sharing spiritual wisdom with White people, they call to mind this second stereotype, the friendly noble Indian. When we hear the anger of Indians, it is easy for the first stereotype Indian to re-emerge, the hostile savage. We might feel angry or defensive or fearful.
It is important to realize that these images are really fantasies – projections of fears and dreams of White people onto those perceived as “other.” While the second image, the noble spiritual wise Indian, might seem to be an improvement on the first, it is actually also harmful to Native people. So for any of us with some desire to learn more about Native people, the first layer we encounter is this layer of distortion, like a mask which obscures the voices and experiences of actual Native peoples.
What is called “Native American spirituality” in various New Age movement settings is actually a part of this distorted image. So-called “Native American spirituality” draws on the “Noble Savage” stereotype, mixed with elements of symbol and ritual from various actual Native religious practices. What interests us about these Indians might be the way they are portrayed as having a spiritual world view, while mainstream culture seems increasingly secular. We might be looking for an emphasis on female deities and positive roles for women, or a focus on the earth, grounded in the interconnectedness of all beings. Men have seen the Indian as an image of manhood to be reclaimed.
These can all be important visions, and contain elements of truth. But the mask is still a mask. Andrea Smith, Cherokee activist and member of Women of All Red Nations, points out,
The ‘Indian ways’ that these white, new-age ‘feminists’ are practicing have very little basis in reality. …these new agers do not understand Indian people or our struggles for survival and thus can have no genuine understanding of Indian spiritual practices.2
Of course, I didn’t know any of this right away. I mentioned that spirituality had led me into political activism. As part of my journey, I was also drawn into political activity with Native people. It was in this context that I began to learn about the lives and issues faced by actual Native Americans. I learned about the continued theft of the land and displacement of its inhabitants. 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 the lives of the communities there. And on and on.
I also learned about the reclamation of Indian pride and identity and the history of resistance to genocide. I learned about current resistance: A.I.M. and Alcatraz and the Wounded Knee occupation. I learned about people like Anna Mae Pictou Aquash and Leonard Peltier. Eventually, I met the Innu people of my own heritage, who have been currently engaged in a battle against the destruction of their land and way of life as they try to stop the building of a huge hydroelectric project, the Saint Marguerite 3 dam. These real people and real struggles began to cut through the stereotypes fostered by our culture, and help me to understand about Native American realities today.
In this way I began to see the vast differences between what was being promoted as “Native American spirituality” and what was actually true for Native peoples’ lives. These differences are not something that can be corrected with more accurate recordings of ceremonies or better teachers. Rather, they are about context and underlying values. They are about power and a history of colonialism.
It is important to look at the bigger context for these questions. We get used to thinking of ethics as an individual matter, where good intentions are uppermost, and right or wrong is something we each of us choose. These are important, but there is another way of thinking about ethics which I find helpful here. That is social ethics–looking at the structures of society and their impact on people. The context here is structural racism.
Structural racism is a system of oppression in which the structures of society are operated and controlled by White people. Racism combines prejudice against people of color with political, economic, and social power over their lives. Racism is in the air we breathe. It is not so much about individual guilt or innocence, as it is an atmosphere of injustice with which we all have to reckon in some way.
We live in a colonialist society. It was built upon the European theft of land. It was built by conquering and destroying the nations of people already here, and it continues its assault on Native lands and culture. This isn’t something we chose, but something we inherited, and thus have to reckon with.
It is in this context that Native Americans identify the use of Native symbols and ceremonies as cultural appropriation. Cultural appropriation is a form of racism. Cultural appropriation is a weapon in the process of colonization. Cultural appropriation is when a dominating or colonizing people take over the cultural and religious ceremonies and articles of a people experiencing domination or colonization. When Euro-Americans take Native American symbols and ceremonies and use them for our own purposes, we are participating in the process of colonization and the destruction of Native culture.
Janet McCloud, Tulalip elder and fishing rights activist, tells us,
First they came to take our land and water, then our fish and game. …Now they want our religions as well. All of a sudden, we have a lot of unscrupulous idiots running around saying they’re medicine people. And they’ll sell you a sweat lodge ceremony for fifty bucks. It’s not only wrong, its obscene. Indians don’t sell their spirituality to anybody, for any price. This is just another in a very long series of thefts from Indian people and, in some ways, this is the worst one yet.3
Cultural appropriation is a theft from a people, and also a distortion, a lie spread about a people. It is an assault on the cultural integrity of Native people, and ultimately threatens even the survival of Native people.
When We live in the history of this theft and domination, how do we get to a place of positive connection or cultural sharing? Unfortunately, sincerity is not enough. As I see it, there are three different traps we can fall into as we attempt to reckon with Native American people.