(my notes on Native and Christian: Indigenous Voices on Religious Identity in the United States and Canada, a collection of essays edited by James Treat)
The Christian church is made up of creatures on a planet that revolves around a small sun, in a small galaxy that is only a small part of the cosmos. As our knowledge of our creation grows and as our search for meaning expands, can we really continue to believe that the truth that forms the basis for our faith is exclusive or that God has chosen to reveal truth only to Christians? At the same time, does the realization of other truths have to mean that the rich history, tradition, and faith in the truth of Jesus Christ is any less vital? I do not think so.
We must begin to discover the vast, mutual ethical basis of religious experience and begin carving out theology with peoples of different faiths. We must begin to share our faith, not as a tool of conversion, but as a means of mutual spiritual growth in which learning becomes as important as teaching. We must begin to share in spiritual understandings, spiritual expressions, and even spiritual beliefs, not to convert, but to grow in understanding. We are compelled to do this not only out of self-interest (to strengthen our faith) but that in this sharing, we along with others may grow in our understanding of God’s purpose for creation.
from Indian Spirituality, Another Vision, by James L. West (Baptist Cheyenne)
in Treat, Native and Christian (p. 36)
the idea of three Testaments: the Hebrew Scriptures, Native American Tradition, and the New Testament, that there are perhaps multiple “Old Testaments” that can assume a similar role for Christianity as the Hebrew Scriptures… articulated by Steve Charleston (Episcopal Choctaw) in “The Old Testament of Native America”
the idea that the Native Americans are the Canaanites to the Israelite/Europeans, the indigenous people who must convert or be destroyed, who are the original inhabitants of the promised land, proposed by Robert Allen Warrior (Osage, Methodist) Response from William Baldridge (Cherokee, Baptist) tells the story of the Canaanite women who comes to Jesus to beg for healing for her child, who dares to say “Yet even the dogs eat the crumbs that fall from their master’s table.” Baldridge says: “What happens next is a miracle: The Son of Yahweh is set free. The son of the god of Canaanite oppression repents. Jesus not only changes his mind, he changes his heart. He sees her as a human being and answers her as such. “O woman, great is your faith! Be it done for you as you desire.” And her daughter was healed instantly… and so, I believe, were the wounds of bitterness in the Canaanite woman.”
There is real concern among the reservation traditions of the impact and meaning of spreading the tribal teaching to anyone who has a spiritual or emotional need. The belief has always been that the Great Spirit and/or the high spirits are also watching others and they will provide the proper religious insights and knowledge to others. Therefore it behooves Indians to obey the teachings of their own traditions and hold them close. If they were meant for other people, the other people would have them. Such thinking has prevented most tribes from engaging in religious imperialism, and the humility underlying this attitude is admirable.Â (Vine Deloria, Jr. Yankton Sioux historian)
After the Easter trip to Mississippi, I ended up first in Sarasota, FL, at the Hermitage, then home to NYC for a minute, then back to Montalvo to retrieve my car and kayak and bike, and then I drove to northeastern Wyoming, where I am spending May at an artist’s colony at Ucross. I was here once a long time ago, and since then, they have built the most perfect composer’s studio ever. I really really love it here. Wow.
On Saturday I took a hike up to some teepee circles that are on a hill overlooking the tiny intersection that forms the town of Ucross (population 25.) It turns out that the name teepee circle is misleading: archaeologists do not find evidence of encampments or any domestic life at these sites, and seem to think the circles have something to do with religion or vision quests. And they are very old, at least 1000 – 2000 years old, maybe more.
What I found deeply striking, and the reason I am writing about it on this RiverBlog, was that the location of this teepee circle, on a plateau/promontory beneath the crest of an even higher hill, overlooking the river valley from a good height — removed, but not so high above as to be inaccessible or feel terribly remote — is that it seems like the natural analogue of the man-made mounds I encountered from Cahokia near St. Louis all the way down to Natchez. It almost feels like the Native Americans along the Mississippi river decided they needed to build artificial versions of this mountainous landscape along the river where no landscapes like this would ever naturally be found.
And because the migration of Native Americans I’ve been mostly thinking about is the 19th century exile from the East to the West, it’s really strange to imagine that perhaps Native Americans who had lived here in Wyoming and Montana moved east to the Mississippi river valley and decided to replicate an important Western geological/spiritual structure by hand. (I’m totally making this up of course, I have no actual knowledge of the migration patterns of Native Americans a thousand or more years ago.)
These teepee circles and mounds are ghost towns in some special sense — not abandoned villages, but evidence of a lost or abandoned spiritual life — more like Stonehenge than Derwent. I’m thinking that in the Middle East and Greece and Italy, (to name my own preoccupations,) certain places have always had mystical or spiritual significance, and those places often get re-purposed, re-visioned, as different religions and religious rituals develop. Are there churches in the UK that were purposely built on prehistoric religious/ritual sites? I’m not thinking of an example of that kind of re-purposing in the US: the National Cathedral is not on a Native American religious site as far as I know, and I think there’s not enough respect for the Native American spiritual tradition to even think in terms of wanting to borrow or re-imagine the spiritual power Native Americans found in a particular place.
more pictures here