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2003 June 6 Protection of Ceremonies Meeting
at St. Francis, SD
From Alfred Bone Shirt This meeting--called to show support on the Protection of ceremonies and to stop abuses and exploitation by certain Spiritaul Leaders for big money--was held at the Sicangu Lakota Veteran Gym in St. Francis,South Dakota. Many Lakota Elders and Lakotas from the local community came to this meeting to show support for the Protection of the Lakota way of Life and Our ceremonies. Special invitations went out to the people who have been abusing and exploiting the Sacred Lakota Ceremonies. But none showed up. This was held on June 6, 2003 all day. It was announced on the Local Radio station for about a week prior to the meeting. A second meeting was held with the Lakota Oyate in the Parmalee community on June 7, 2003 with a very good turn out as well.
 Above: Cheyenne Chief Bernard Red Cherries (on mic) and Chief Arvol Looking Horse
Above:
Ken Bordeaux (left), Ned Metcalf (center), and Chief Arvol Looking Horse (right)
Sacred ceremonies for sale?
Meeting leads to heated discussion
Dottie Potter
Lakota Journal Senior Staff Writer
Volume 4, Issue 25, June 13 - 20 2003
St. Francis -- How to protect the Lakota culture and ceremonies was the topic of a sometimes heated discussion at a meeting that took place on the Rosebud Reservation last week.
Arvol Looking Horse, keeper of the Sacred Bundle, Ned Metcalf, Alfred Bone Shirt and Bernard Red Cherries served as leaders who organized the meeting. They listened to a group of Grassroots Oyate on the Rosebud Sioux Reservation where they claim the abuse and mis-use of the Lakota ceremonies is taking place.
Looking Horse is from Green Grass on the Cheyenne River Reservation, Metcalf and Bone Shirt are Sicangu and Red Cherries is Northern Cheyenne from Lame Deer, Montana.
As the keeper of the Sacred Bundle that the White Buffalo Calf Woman brought to the Lakota People, Looking Horse had earlier this year issued a proclamation of Protection of Ceremonies, stating they should be for only the Indian people and were to be excluded from non-Indians.
"We need to stop this sell-out of our culture. We have a Medicine Man - Leonard Crow Dog - who is making chiefs out any white man who comes along with money to pay for it," Bone Shirt said.
He added that the group had sent special invitations to Crow Dog, Lionel Bordeaux and other members of the opposition who had first held a meeting of leaders last month at the Sinte Gleska University on the Rosebud Reservation.
Bone Shirt said that group had voted to approve non-Indian participation of the sacred ceremonies and claims they are doing it for a hefty price. He said the politicians are involved and are receiving big gifts of money, as well as new cars and other types of payment for participating and learning some of the Lakota people's most sacred ceremonial rites. Then in turn, those people to to other parts of the country and world and perform those ceremonies, again charging big prices for anyone participating.
Bone Shirt also said that a memorandum was sent ou to Rosebud Chief of Police, Harold Salway, the FBI, the BIA and director of South Dakota State Fish and Game Department about attending the meeting last week of the Grassroots Oyate. However, none of those individuals were present at the daylong meeting.
It was also reported by Bone Shirt, but could not be confirmed, that another member of the Rosebud Sioux Tribe had agreed to let a European man dance at a Sundance for the next four years and had reportedly charged the man $45,000 to participate.
Bone Shirt said that when the statement issued by Looking Horse came out, the man had called the RST, wanting a refund of his money because he had only danced at one Sundance, but had been charged for four.
These guys doing this are violating tradition and protocol. These non-Indians think it's real macho to dance with the Indian people," Bone Shirt said.
He added that it's not only the Rosebud Reservation where this type of thing is happening, but also on other reservations throughout Indian Country, including the Pine Ridge Reservation where he said approximately 40 Sundances are held annually, but only two or three are strictly Indian participation.
Bone Shirt explained that the Internet has opened a whole new method of exploitation of the ceremonies with hundreds of ads placed on different WEB sites. "It's like a cult."
Another issue he said that the Grassroots Oyate will need to address is how the tribes will handle the return of Sacred Pipes and other ritual items from non-Indian individuals who offer to give them back to the Indian people.
"While people having possession of eagle feathers is another thing. The freedom of Indian Protection Law that was passed in 1978 states that non-Indians should not own eagle feathers, but now there's a lot of them out there who do," Bone Shirt said.
He added, "What makes it said--is there are really some sincere white people who are sometimes invited to ceremonies, but they respect them and our way of Life--they decline to be part of it."
Looking Horse said that he travels all over the world and attends the United Nations meeting every year. He told the group that he would be traveling to Australia in a few weeks.
"The Lakota-Nakota-Dakota people are people who are known throughout the world as spiritually strong people and that foundation is the Sacred Pipe," Looking Horse said.
He explained that the government had outlawed the Indian religion until 1978. "Our way of life--our tradition--the old ways were protected by the organizations and blood groups. We have to get our message out to the newspapers and media for the protection of our ceremonies--not only in Indian Country, but throughout the world."
Looking Horse said that the Sundance has always been a heavy topic and whether only enrolled members could participate in it or whether it should be opened up to others.
He said there are many issues pertaining to the ceremonies issue, such as sovereignty, treaties and the sacred sites.
"Again, not only in Native Country, but honoring the sacred sites throughout the world," Looking Horse said.
He explained that, "The issues affect the food we eat to the way we live. The rivers are polluted with chemicals, a negative energy. Water is very sacred to us. The rivers are the vein of Mother Earth. Now everything is disposable and there is no appreciation of life--everything is abusive--violence in our families. There is so much pain and a lot of healing needs to happen."
Looking Horse mentioned the things going on for the Yankton Sioux as a result of the government building dams on the Missouri River in the 1950's to bring electricity into homes and power industry.
"The water level has gone down now on Turtle Island and human remains are being exposed along the river. As Indian people, that is a very sacred place to us. We as the first Native people, have so many relatives buried in many places where people go to pray and these places to our people are very sacred," Looking Horse said.
He shared that he carries a heavy burden and responsibility. "At Green Grass people are calling about someone who is doing this or doing that--some days I want to give up--I feel like crying. What is happening to our people, our ceremonies? Our grandparents said to protect these ceremonies. Yet, as one newspaper editor says, "Medicine Men are a dime a dozen."
Looking Horse said the way of the Lakota people is to be humble and respectful. "Today we have a strong voice. A lot of our communities are very traditional and the language is strong in our communities."
But he also recognized factors that the believes contributes to selling the culture because of tough times on the reservations with few jobs, women working trying to make ends meet and all the violence from many directions that seems to penetrate the young people.
Looking Horse said that at one time he didn't believe that an Indian would sell an eagle feather because of the great significance eagle feathers play in the Indian culture and spirituality, but that has changed.
He said that the traditional Indian believes and knows that the right to own an eagle feather has to be earned--you cannot buy that--and it's not to be sold.
"We are taught to never drop an eagle feather--carry it high and honor knowledge with
compassion--that's part of our ways. Today disrespect has come," Looking Horse said sadly.
"Spiritual leaders like me learned from our grandparents. My grandma said, "Don't ever pick up a gun--don't be around that energy"--I never been around guns or used one--and she said, "Don't ever use foul language.' So I never did. I've
never used foul words," Looking Horse said.
He added that the grandfathers taught oral history and teachings were always to be respectful and to be humble. "Almost no words we use today in the Lakota language are not different--our language is the same and to me we abuse that language."
Looking Horse said, "From the time our ways were outlawed, our family has been keepers of the Sacred Bundle and few people knew that the Bundle even existed."
Ken Bordeaux, respected elder and pipe carrier, firmly believes that it's the misuse of the Sacred Pipe that has brought about a lot of bad things happening on the reservations with the high number of teen suicides, the alcohol and drug abuse, the spousal abuse and violence that is taking place in homes.
"The Sacred Pipe is very powerful and it's nothing to be played with," he said.
Bordeaux, RST member who has lived in Lincoln, Nebraska for the past 30 years and worked in law for most of his life, said the struggle to protect and preserve the sacred ceremonies began back in the early 1980's when it started to be addressed.
The Elder Bordeaux, who traveled from Lincoln to attend the meeting, addressed the group by sharing his oral history and also reading from and quoting from previous written publications of meetings addressing the same concerns.
Bordeaux read a communique' from the 6th Annual Meeting of the Traditional Elders Circle that took place August 9-14 1981 at the Onondaga Nation. That text follow:
"Since #1 dealing Indian medicine men and their activities here and in foreign lands, we have received complaints of abuses by individuals and organizations such as:"
Medicine bags being sold to non-Indians and Indians.
Sweat Lodges being run by Indians for non-Indians, particularly in Europe, but not exclusively.
Exorbitant prices, as much as $250,000 per individual, per sweat.
Instructions on the use of the sacred pipe given to non-Indians for a price.
Sundances being run in West Germany by a Lakota.
Seminars on Indian medicine being run by Indians and non-Indians for high rates.
Exploitation and abuses of sacred medicines and great power with damaging results mentally and physically to those participating.
Commercialization of Indian ceremonies through books, films, seminars, instructions, and sales of sacred symbols.
Exploitation of Indian and non-Indian people seeking spiritual security, through Indian ceremonies.
Non-Indian individuals professing to be Indian through dress and insinuation.
Foundations established in the name of Traditional Elders and tribes without accounting to Elders.
The sacred drum is being abused by singing groups who drink and use drugs while using the drum; by singing sacred songs in public, and using different Nation's songs with the wrong drum, and performing at public occasions for large fees. The drum is sacred and must be treated with respect.
The document went on to state, "This list of abuses and exploitations of the sacred ceremonies, symbols of the Native people of this Turtle Island, has been documented and further investigation is currently being carried on to verify these accusations."
"The Elders Circle is gravely concerned since the welfare of all people and their future is
threatened by these abuses for personal gain. We ask further response from people who feel they have been victimized by these activities."
"The power of the Native Medicine is through the spiritual purity of the ceremony conducted by the Native person who has been chosen by the medicine to do this."
"One cannot buy this at any price and anyone who offers this especially to non-Indians for fees defrauds not only the victim but also themselves."
Contact will be made with those concerned and the results will be made known to the people."
It was signed by Daw Nay Toh, the Elders Circle, Onondaga Nation, Nedrow, New York.
Bordeaux cited an example of harm or danger coming to non-Indian participants in the incident last year when a Kansas man died while trying to duplicate a Hanbleceya (Vision Quest) ritual in a Knox County pasture.
The report in the Lincoln Journal Star stated that, "An autopsy performed showed no sign of trauma or foul play..."
Bordeaux also cited an article written August 20, 1986 by a Times Correspondent about some of the same issues that were addressed by Stanley Looking Horse, father of Arvol, at the Black Hills Sioux Nation Treaty Council.
The elder Looking Horse said at that time, "We must not play with the Pipe. It is our life."
As stated in the article, the meeting was called to discuss the protection of the Calf Pipe. Looking Horse told the group gathered at that meeting "he was saddened to see the likeness of the Sacred Pipe used on police cars, pickup trucks, jackets, T-shirts, letterheads and other times not concerned with prayer and respect."
The article continued, "Looking Horse, with tears in his eyes, said he is grieved to see the Pipe sold and used any old way. All Pipe people must tell others how to treat the Pipe with respect. We must try to control what the Sacred Pipe is to be used for."
Because of his concern, the group unanimously approved three resolutions that it hoped all Lakota/Dakota and Pipe carriers would actively support.
The resolutions stated, "We Lakota/Dakota people must insist on the protection of the Sacred Calf Pipe, sacred places, such as Paha Sapa, medicine rocks and other sites and sacred objects such as eagle feathers which protections and respect was promised in the American Indian Religious Freedom Act."
"Under no circumstances should the image or insignia of the Sacred Pipe be depicted on such things as police cars, passenger cars, pickups or other vehicles, jackets, flags, letterheads, business cards or any other commercial object. All Sioux Reservations must be notified of this need to keep the sacredness of our Pipe."
"Under no circumstances may Pipes made of pipestone be sold. All non-sacred objects made of pipestone must be absent and removed from the sales counters and museum exhibits at Pipestone National Monument in Pipestone, Minnesota."
It seems the present day concern is a continuance of what was going on back then. The same article mentioned, "Outrage was expressed that the Pipe is being used by bogus 'medicine men' in commercial sweat lodge ceremonies and vision quests where the curious are charged up to $500 to participate."
It continued, "Others told of how Pipes are frivolously given to white officials who may treat the Pipe disrespectfully because they don't understand its meaning."
The Calf Pipe was put away for six years because many weren't showing it proper reverence and respect. Those at the meeting spoke movingly of the responsibility of all Lakota and Dakota people to lovingly protect the Calf Pipe in preparation of the "awaking ceremony" that was to take place in 1987.
The elder Looking Horse was concerned in the 1980's about many of the same issues that concern his son, Arvol, today. According to those present at the recent meeting, the same issues continue and seem to have multiplied with even more abuse of the Sacred Pipe and ceremonies today.
Bordeaux said that the prices charged have gotten higher now and instead of $250 per sweat ceremony, the price is more likely to be $500 or more.
He shared with the group that he has a background from three different tribes, including the Sicangu, Cheyenne, and Oglala Lakota. Bordeaux served four years in the Navy and went through some difficult times following the war.
After getting his life together, attending college, working with the legal system for many years and raising a family, Bordeaux said he prepared for five years before becoming a Pipe Carrier. He spent four days and four nights alone on the hill.
"I just want to remind everybody that the Pipe is very symbolic and is very powerful," Bordeaux said.
He gave examples of some of the cases he worked on when working for the Department of Corrections in Iowa. "White guys charged and accused me of racism because the Native Americans in the prison system there did not want the whites in their ceremonies and they were accused of being racist of white people. Well, we took that to the Court of Appeals and the Attorney General of the Supreme Court said, 'Ken can discriminate all he wants to and there's nothing we can do about it.'"
He explained that was because of the Freedom of American Indian Protection Law that had been passed in 1978.
"The Canupa and our way of life needs to be held sacred. There is nothing in the books that says we have to open the gates to white people. We are a separate, sovereign Nation. The eagle feathers are very sacred. No one should have them except Indian people,"
Bordeaux said.
He added, "The old timers always said the eagles are our connection between us and Tunkasila--eagles are powerful--they fly higher than any other living thing."
Bordeaux said that he's been going to Bear Butte Mountain for 28 years and those ways are still here.
"This is a homecoming for me--coming home, but it's kind of hard to come home with all of these problems going on. But, I'm glad to be here talking again. You're all barking the right way and in the right direction from as far as I can see," Bordeaux told the Grassroots leaders.
Marie Two Charger, an elder from the Two Strikes community said that ther husband was the only true Medicine Man on the Rosebud Reservation and that he had cured a man from AIDS.
"I was raised among boys and I learned at a young age to be a fighter," she said.
Two Charger was very adamant about the abuse and mis-use of the ceremonies and said very emphatically, "It has to stop!"
She reminded everyone the purpose of the meeting was how to preserve and protect the Sacred Rites and the Sacred Pipe.
Metcalf said that he had nothing personal against white people. His oldest daughter married a white man. "She still Sundances and he goes to the Lutheran Church."
The majority of elders who spoke shared the same concerns. Joyce Red Feather, an elder from St. Francis, also expressed her concern about the abuse, but she said, "I think it's us Indians who are abusing our Pipe. We carry it like a forked tongue. We can't blame the white people--we need to blame our own Indian people."
Red Feather said that she was taught the Indian religion by her mother and grandmother. Her grandfather on her mother's side was a Medicine Man.
"They don't just pray from the mouth--they pray from the heart--you have to respect yourself and respect others. When they don't have respect, who are they praying to?" Red Feather asked.
She gave some other advice. "My mom always told me that when you see someone--shake their hand--you may not see them again."
"Some just carry that Pipe for the hell of it--they don't care. Yesterday is past, today is reality and tomorrow is a dream. You have to see a vision with your eyes and look into tomorrow," Red Feather said.
"We go around and gossip and fight. How many of our young people have we buried? We cannot blame it on other nationalities or the white people--we must put the blame on us--we don't carry our Pipe as we ought to. We need to sincerely pray from our hearts and not just our mouth," she said.
Red Feather explained that she had cured herself of diabetes with faith, hope and love and her belief. She said, "I don't care who carries the Pipe--you carry it in your heart. Pray with your Pipe and pray with your heart and you can cure yourself--you don't have to go to Sweats or the Medicine Man. We never paid for the Pipe or for prayers."
She said emphatically, "I want this in the newspapers. If they're (non-Indians) here to dance, you shouldn't have to pay money to Sundance leaders or for Sweats--you shouldn't pay for Indian religion. I don't pay and no one should have to pay anyone to participate.
Red Feather had more advice. She said when you go to the Sundance, leave your problems at the gate and don't pick them up when you leave--start over fresh.
"Don't fight over the Sundance--get one big one for everybody. If we're going to carry our Pipe, we better quit fighting each other and forgive and shake each other's hand. Put the past behind you or this will go on and on and on. We have to pray together," Red Feather said.
Many elders spoke throughout the day in support of preserving and protecting their sacred ways of life. Most addressed the group using their Native Lakota language, which has been described as being more powerful.
Bordeaux said, "Some of these ladies spoke very forceful and if some of those who are abusing the culture had been there, they would know they got a real tongue lashing today as only a Lakota woman can do. They would have cowered right down in their chairs. They made no bones about what they were saying."
Metcalf said. "The purpose of this meeting is only asking for a simple thing and that is respect for the Canupa and to respect our ways. Ever since Arvol's statement about protecting the Sacred Rites came out, it has become a controversial issue."
He explained that 40 to 60 people attended the meeting at the Sinte Gleska University where all the medicine men and chiefs came together, but none were present at the meeting he and the others called.
"There are at least 18 Sundances on the Rosebud Reservation and very few are for Indian only. At the end of the meeting, they passed a resolution to continue on to dance, pray, and even have the Vision Quest with non-Indians," Metcalf said.
The Grassroots meeting was open to all who wanted to speak and one individual did speak out in opposition of closing the ceremonies to non-Indians.
Tyron Big Crow, RST member, said he was at the previous meeting and he agreed to allow white people to dance and participate in the Lakota ceremonies. He explained that he had a little girl and if he did otherwise, he would be discriminating against his own child.
"This T-shirt that I wear today represents all of us--we believe everybody can participate in our ceremonies. There's all the colors--red, black, yellow and white--let's leave the ceremonies alone. I go to Sundances on the different reservations--Pine Ridge and Rosebud and I see a lot of things, but I don't say anything. We pray for the problems on the reservations--the drugs and the alcohol," Big Crow said.
Lookng Horse said, "They say 'freedom of religion' and we have that right to run ceremonies, but to us, we can pray with anybody. In my statement in March, I cannot dictate to anybody, but the non-Indian cannot run our ceremonies--whites cannot run our ceremonies. Some say no ceremonies at all."
He added that the statement was to be a foundation and a way to shake everybody up to what's going on. "There's nothing new--the Pipe has always been our foundation and our tradition."
"Overseas they are using our ceremonies and making a big profit. It brings me great sadness to talk about it. We shouldn't be talking about these things--our ways should not be in the court system, but when people die in ceremonies, we have no choice. We have to address it," Looking Horse said.
Metcalf responded to Big Crow's statement about the four directions and colors representing the four races by saying, "The four directions and colors are not because of race. Our ancestors used these colors long before the white man or other races were here--way before the non-Indians came across to Turtle Island. There's a reason why we use these colors, and believe you me, it's not because of race."
Dinah Crow Dog said she was there representing her brother Leonard who couldn't be present for the meeting. She admonished the leaders because of their lack of respect for Looking Horse with no ceremony taking place honoring the spiritual leader's presence.
She provided a ceremony where all present drank from one large plastic bowl filled with water after Looking Horse had been served. "We use water because it is the water of life and for all nationalities. It was a lady who brought the instrument--don't abuse your women--take care of your women and your daughters. The food and the water--this is Wakan--Holy. Every child was sacred and every child was given water," she told the group.
Crow Dog asked her grandson to come to the center and pray aloud while the water was taken around and followed by a bowl of food--Wasna--again after it was first given to Looking Horse. Her ceremony also included the burning of sage to purify the area.
"You have to have it in your heart--put it in here," she said pointing to her own heart.
Others who spoke reemphasized the need to protect their Lakota ways and practice of religion.
One man sang while playing a small drum he carried in his hands and shared some of his personal story as well as the need to make good choices for sake of the children and their future way of life.
Red Cherries arrived mid-afternoon after a long trip from Ashland, Oregon where he had addressed another tribe out there in their fight against the abuse of their ceremonies.
He shared his background and young years while he was raised by his grandparents and how they taught him the traditional ways. "I grew up poor. We lived in a log house and ate horse and dog. I rode horses and the rich people didn't want anything to do with us."
Red Cherries said he went to school smelling of cedar because that was what his grandparents burned every morning and the other kids at school would make fun of him because of the way he smelled.
His grandmother would also send a piece of bacon fat or salt pork on a hot brick with him to school and he told how he would try to eat it before arriving at school, so the other kids wouldn't tease him.
He also told the story about the time a man came up and asked his grandfather, Frank Red Cherries, for a cup of flour and some sugar so his family could have something to eat.
"My grandfather said to get the tipi and a big sack of flour and sugar, hooked up a team of horses and a wagon, loaded the food on it and gave it all to the man, including the team and wagon. The man started crying. My grandfather was a quiet man. He never talked about i. He was a quiet man and a Medicine Man, but never heard him say it--he never mistreated anyone," Red Cherries said in remembering the event.
He said he didn't know what has happened any more. "Now we can't even talk to each other or shake hands. It's all politics and money."
Red Cherries added, "When I grew up, my grandfather talked to us children and he said that when he was gone, we would know what to do--I taught you--all this land here is yours--it's not to sell--but to use it and raise your children."
He shared that when he went to the Mission school, soap was put in his mouth for speaking his language and he would be ordered to say Hail Mary's. He went home crying and told his grandmother and she would also cry, but his grandparents would be threatened that the children would be taken away from them if they didn't send them to the Mission school.
Red Cherries said that he had done his time with alcohol and done time in jails and in the Army. His grandfather had a friend, Elmer Running, over on the Rosebud and Red Cherries spent one winter with him and cut wood for his keep and that was hoe he had a connection with the people there.
"The ceremony belongs to the people who have been taught the ways and the language. After seeing the abuse again and again, I decided to take a stand. I'm not here to beat someone up and I don't travel with a bodyguard--my life has been threatened, but I go anyway," Red Cherries said.
He added, "This is not about hating white people. A reporter put 'Lakota Bans Whites' for a headline with an article, but that's not what the message was. We need to reclaim our altars and balance our altars."
"I'm here to stand up in a good way--not beat anyone up and not hate anyone--stand up for the protection of our ceremonies and way of life that was taught us," he said.
He also explained that it wasn't a fight between the Lakota and Cheyenne people. "We need to stand together."
Red Cherries said that after the meeting the Grassroots Oyate had at Bear Butte recently, he and Looking Horse were both accused of being Bishops and many other wrong accusations have been made toward both of them.
Looking Horse spoke some more about the sacred ceremonies and exploitation of them. "This meeting today is one of our Sacred Seven Fires--we are the messengers. The abuse started here in the Plains Indian Country. We need to protect and live in peace and in good health, but that will never happen if we let people play with our ceremonies."
Bone Shirt said, "We can't deny a division. The non-Indian has invaded our ceremonies."
He said it began back in the 70's and has steadily increased over the years. "Now when I go to ceremonies, some white man or white woman is telling me what to do when we pray."
He added, "The Sundance is overwhelmed with non-Indian people. Since the 80's it's been getting over run with them."
Bone Shirt mentioned other reservations where they are experiencing similar problems with abuse of the ceremonies. "But the message to come out of here we want to send out to the world is we're not against whites--they can stand with us in many issues, but the ceremonies are ours."
Although many spoke throughout the day of the same concerns and what they want to achieve, there was no resolution to the problem by day's end.
It had been reiterated over and over through the course of the day for the need to protect and preserve the sacred ceremonies--to stop the abuse and mis-use by "Wannabe's" and fake Medicine Men, but there was no solution offered on how that was going to take place.
As one elder put it, it was successful in the fact that the Grassroots people had gathered and it was open for each to speak as they chose to do and express their viewpoints.
(One attendee attacked a reporter from Lakota Journal with erroneous assumptions. See this reporter's comments on page 5.)
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