Preliminary Issues

History

The history of the study of Native American religious traditions is filled with controversy over two main issues: The interpretation of native traditions and the application of those interpretations.

• Interpretation: Many descriptions and accounts of native traditions have not respected the worldview and indigenous meanings and significance of the data that has been presented. The misinterpretation appears most frequently in two forms: Christians and social scientists both of whom have forced their categories and judgments on native cultures.
• Application: Quite often the interpretations and judgments of Christians and/or social scientists have been used to the determent of native peoples. This is true particularly but not exclusively of those who have used the government to impose their conditions on native life.

As we approach the study of Native American religious traditions we must be aware of both these dangers. Many contemporary Native Americans argue that the impact of the data gathered by non-Natives has been so great that these traditions should not be studied by non-Natives. While we will approach the study of Native American religious traditions with caution, we will attempt to get a glimpse at the most distinctive and significant aspects of these traditions.

The Sacred

In approaching the study of Native American religious traditions we must first realize that tremendous diversity exists. There is no one set of beliefs and practices that extends to all native peoples. There are, however, several preliminary points we can make that seem to be fairly widespread.

• Ritual predominates over belief. As one scholar has put it, "Native Americans dance their religion." Process and experience are more central than articulated belief systems.
• The category of "persons" extends beyond the human realm to encompass other-than-human persons who otherwise would be included in what Westerners refer to as the natural realm. This implies that the concept of supernatural is not fully applicable to native conceptions of reality because they do not draw a distinction between what Westerners call the human, natural, and supernatural dimensions of reality.
• Interaction between human and other-than-human persons is natural. Other-than-human persons often contact and communicate with humans and give them a song or other means of communicating when humans desire to contact them. Humans lacking such ability to communicate with other-than-human persons must rely on their own (often inadequate) resources in dealing with life problems.
• Power is the primary category of many native worldviews. Outward forms cannot always be trusted. What differentiates one person from another is the power that is particular to them. Through reciprocal relations with other-than-human persons, humans can appropriate non-human power.
• Gifting defines the appropriate manner of communicating between humans and other-than-human persons. Gifts show honor and respect for others. Other-than-human persons often bestow gifts of power on human persons.

Consensus

Native Americans constituted the consensus in American religion throughout the pre-colonial, colonial, and national periods if we take into consideration all the peoples living in what today constitutes the United States.

One of the primary objectives of colonial settlement and national expansion was to relegate native peoples to the outermost fringes of colonial culture. This removal quickly turned into sustained efforts to destroy native cultures during the 19th century and throughout the 20th century.

In many contexts, Native Americans have been so expunged from the cultural consensus that mention of them is often limited to romantic allusions of the distant past. The reality is that there probably are more Native Americans alive today than during the pre-colonial period. Many Native Americans live in the cities and towns of America as well as on lands restricted for their use by the federal government. Native Americans today practice a variety of religious traditions, including many who remain committed to living in traditional ways and engaging in traditional practices.