Saturday, August 29, 2015

Native American Church

From Wikipedia, the free encyclopedia

Native American Church insignia

The Native American Church (NAC), also known as Peyotism and Peyote Religion, is a Native American religion characterized by mixed traditional and Protestant beliefs and by sacramental use of the entheogen peyote. The religion originated in the U.S. state ofOklahoma in the late nineteenth century after peyote was introduced to the southern Great Plains from Mexico.^[1]^[2]^[3] Today it is the most widespread indigenous religion among Native Americans in the United States, Canada, and Mexico, with an estimated 250,000 adherents as of the late twentieth century.^[4]^[5]^[6]^[7]

[hide]

History of the peyote religion[edit]

Peyote road

Peyote use originated in pre-Columbian Mexico as a medicine and a means of mystic revelation. The tradition spread north to tribes in the United States in the mid-nineteenth century and acquired its present form around 1885 and thereafter began its wider spread.^[3]^[7]

The two current, major NAC chapters in the United States showcase this dichotomy: the Native American Church of the United States, the original umbrella incorporated church birthed in 1918 from which many other chapters are tied to, allows non-natives to participate, in regulation with state law. On the other hand, the Native American Church of North America, incorporated much later in the 1950s, only allows Native Americans with a 1/4 native blood quantum and CIB certificate to participate (Omer Stewart - Peyote Religion).

Development of the movement[edit]

This article appears to contradict the article Quanah_Parker. Please see discussion on the linked talk page. Please do not remove this message until the contradictions are resolved. (April 2009)

Quanah Parker clasping a peyote feather fan

Peyote Rattle, late 19th-early 20th century, Brooklyn Museum; This peyote rattle was played during Native American Church ceremonies. The gourd symbolizes the world and the sound it makes represents prayers. The gourd’s zigzag decoration symbolizes Christ’s crown of thorns. The handle’s beaded lightning design, which signifies people's ability to ascend from earth to heaven, is encircled by a red horsehair fringe that represents the rays of the sun at sunrise, the hour when Christ rose from the dead. The medal attached to the handle reads “Behold the heart of Jesus is with me.”

Quanah Parker, along with other prominent roadmen, was influential in the adoption of the Native American Church by tribal entities in the United States. Even though historically ceremonies are much older, the NAC movement started generally in the 1880s and was formally incorporated in 1918 in Oklahoma. The genesis of modern NAC ceremonies have deep roots in both Mexican and Native American culture and ritual, due to the natural locality of peyote and the dissemination by Parker to theComanche and other plains tribes located in Indian Territory.^[8]^[9]

Though there are many variations, the main two ceremonial styles of the NAC are the "half moon" fireplace and the "cross fire" fireplace. Parker learned the "half moon" style of the peyote ceremony from the Lipan Apache leader Chevato. The Lipan Apache learned the ceremony from the Comecrudo tribe of Southern Texas (Peyote Religion by Omer Stewart). The "half moon" fireplace hallmarks include the use of tobacco throughout, with very little to no use of the Bible in the ceremony. This does vary tribe-to-tribe. The "cross fire" ceremony (originally called the "Big Moon" ceremony) became prevalent in Oklahoma (initially among the Kiowa) due to the influence of John Wilson, a Caddo man who traveled extensively around the same time as Parker during the early days of the Native American Church movement. The "cross fire" ceremony has elements that separate it strongly from the "half moon". Usually, there is no tobacco used in the meeting and the use of the Bible is used extensively. Therefore, it is a merger of both indigenous ritual and Christian doctrine and belief.

United States law[edit]

A peyote set such as this is used by the medicine man during the peyote ritual.

Peyote ceremony tipi

As a result of the U.S. Supreme Court decision in Employment Division, Department of Human Resources of Oregon v. Smith, 494 U.S. 872 (1990), which, among other things, put the legal use of peyote by American Indians into uncertainty and potential legal jeopardy, Congress passed an amendment to the American Indian Religious Freedom Act of 1978 (42 U.S.C. § 1996), i.e., the American Indian Religious Freedom Act Amendments of 1994 (42 U.S.C. § 1996a), pertinent excerpts of which are given below:

Use, possession, or transportation of peyote

Notwithstanding any other provision of law, the use, possession, or transportation of peyote by an Indian for bona fide traditional ceremonial purposes in connection with the practice of a traditional Indian religion is lawful, and shall not be prohibited by the United States or any State. No Indian shall be penalized or discriminated against on the basis of such use, possession or transportation, including, but not limited to, denial of otherwise applicable benefits under public assistance programs.
—42 U.S.C. 1996A(b)(1).

Definitions

For purposes of this section (1) the term “Indian” means a member of an Indian tribe; (2) the term “Indian tribe” means any tribe, band, nation, pueblo, or other organized group or community of Indians, including any Alaska Native village (as defined in, or established pursuant to, the Alaska Native Claims Settlement Act (43 U.S.C. § 1601 et seq.)), which is recognized as eligible for the special programs and services provided by the United States to Indians because of their status as Indians; (3) the term “Indian religion” means any religion (A) which is practiced by Indians, and
(B) the origin and interpretation of which is from within a traditional Indian culture or community; and (4) the term “State” means any State of the United States, and any political subdivision thereof.
—42 U.S.C. 1996A(c)

Protection of rights of Indians and Indian tribes

Nothing in this section shall be construed as abrogating, diminishing, or otherwise affecting (1) the inherent rights of any Indian tribe; (2) the rights, express or implicit, of any Indian tribe which exist under treaties, Executive orders, and laws of the United States; (3) the inherent right of Indians to practice their religions; and
(4) the right of Indians to practice their religions under any Federal or State law.
—42 U.S.C. 1996A(d)

Instruments[edit]

Shawnee altar cloth, ca. 1940,Oklahoma History Center

Native American Church instruments used in the peyote ceremony are as follows:

The peyote gourd rattle (also used in the Gourd Dance ceremony) consists of a hard wooden stick, with a vegetable gourd cut in half and affixed to a wooden or other hard stopper. It has a horsehair top with usually intricate threadwork that is removable at top. Leather fringe tassel affixed to the bottom of the gourd stick. It can be beaded or carved depending on the artist's taste. Finally, inside of the gourd is filled with stones, pebbles or other material to produce a special sound. This rattle is used to sing peyote songsduring the NAC ceremony.
The water drum is an iron kettle, with ears cut off, that is tied down with a deer, caribou, or other animal hide. It is tied down with stones or marbles along a certain formation along the side. It is filled with water halfway and produces a special, deep sound when played with a drumstick. It is played by the water drummer during the ceremony while the singer sings songs with a peyote rattle. The tempo played by the drum is usually rapid and quick.
The peyote drum stick is a single hard wooden stick used to play the drum during the ceremony. It is usually made from dense wood to produce a more satisfactory sound when played with the water drum.
The peyote staff is a wooden staff that is passed around with the water drum and peyote rattle. It is representative of holy god and is held up right during the ceremony. The staff is usually beaded or carved to match the gourd. Like the peyote rattle, it usually has a horsehair top affixed and removable.

References[edit]

Jump up^ http://www.facstaff.bucknell.edu/jms089/Z-Unpublished%20Work/Shields-Christ%20&%20Cactus.pdf
Jump up^ Catherine Beyer. "Peyote and the Native American Church". About.com Religion & Spirituality. Retrieved 5 March 2015.
^ Jump up to:^a ^b "Native American Church". Encyclopedia Britannica. Retrieved 5 March 2015.
Jump up^ "Native American Church". Retrieved 5 March 2015.
Jump up^ "World Religions & Spirituality - Native American Church". Retrieved 5 March 2015.
Jump up^ "University of Virginia Library". Religiousmovements.lib.virginia.edu. 2006-09-07. Retrieved 2011-07-09.
^ Jump up to:^a ^b "'A Brief History of the Native American Church'". CSP. 1996.
Jump up^ Stewart OC. 1989. Peyote Religion: A History. Norman, OK: University of Oklahoma Press. ISBN 0-8061-2457-1.
Jump up^ Alice Lee Marriott, Carol K. Rachlin, Peyote: An Account of the Origins and Growth of the Peyote Religion, New York: Thomas Y. Crowell Co. (1971), 111pgs.

Bibliography[edit]

Hayward, Robert. The Thirteenth Step: Ancient Solutions to the Contemporary Problems of Alcoholism and Addiction using the Timeless Wisdom of The Native American Church Ceremony. Native Son Publishers Inc., 2011. ISBN 0983638403. -- Describes the Native American Church Ceremony.

External links[edit]

Wikimedia Commons has media related to Native American Church.

Listing of Native American Churches
Native American Churches
American Ethnography – The use of Peyote by the Carrizo and Lipan Apache tribes
Native American Church, Oklahoma Historical Society
"Native American Church, Encyclopedia of the Great Plains

Thursday, August 20, 2015

What Bernie Sanders’ Election Would Mean for Legalized Drugs

from golocalprov.com

Wednesday, August 19, 2015

Brendan Murray GoLocalProv News Team

Democratic Presidential candidate Bernie Sanders; Photo courtesy of wikipedia

Democratic Presidential candidate Bernie Sanders has called America’s “War on Drugs” a failure and has promised to transform America’s drug policy if elected to the White House.

So what would that look like?

Sanders has said he plans to end the program that has spent more than $51 billion annually and more than $1 trillion since 1980, according to a report by the Drug Policy Alliance.

The independent Senator from Vermont says its time to stop spending money and resources punishing and imprisoning non-violent offenders. He’s proposed treating the underlying mental health issues that cause drug addiction and legalizing marijuana use.

“Millions of lives have been destroyed because people are in jail for nonviolent crimes,” Sanders’ campaign website reads. “For decades, we have been engaged in a failed ‘War on Drugs’ with racially-biased mandatory minimums that punish people of color unfairly. It is an obscenity that we stigmatize so many young Americans with a criminal record for smoking marijuana, but not one major Wall Street executive has been prosecuted for causing the near collapse of our entire economy.”

DC Track Record

Sanders’ voting record backs up his stance on drugs. During his time on Capitol Hill, Sanders made a number of votes against the enforcement of America’s drug policies.

As a Representative in September 1998, Sanders voted against subjecting federal employees to random drug tests. He voted to legalize medical marijuana in July of 2001, and voted against military border patrol to help battle drug trafficking in September of the same year. After being elected to the Senate in 2007, Sanders voted twice to exempt industrial hemp from marijuana prohibition, once in August of 2012 and again in March of 2013.

The election of Sanders, or any candidate who backs the end of the federal War on Drugs, would be a “welcome change” to the country’s drug policy, according to Chris Brown, press secretary for Americans for Safe Access.

“It’s a failed policy,” Brown told GoLocal. “Repealing the War on Drugs would allow the public to see marijuana, and all drugs, in a nonidelogical view and allow them to analyze it for all its properties.”

Brown also said the repeal of the War on Drugs would ensure that patients who depend on the drug to treat legitimate maladies, particularly pain relief, can receive their medicine without fear of becoming an outlaw.

Paul Armentano, deputy director of NORML, the National Organization for the Reform of Marijuana Laws, told GoLocal the criminalization of cannabis is a “disproportionate response to what is at worst, a public health issue, not a criminal justice issue.”

Armentano also said that those prosecuted for cannabis-related crimes are disproportionately minorities and young people. This can cause them to distrust government and law enforcement agencies. “This disenfranchises entire cohorts of U.S. citizens who, rather than see law enforcement agencies as protectors, see them as instruments of their oppression.”

He also responded to critics’ claims that legalization will allow teenagers and children freer access to marijuana. He said that criminalizing the substance had not proven effective, and it was time for new techniques.

“Alcohol and tobacco use in teenagers was not driven down by illegalizing these substances for adults, but by educating the target audience and imposing and enforcing age requirements,” he explained. “I don’t see why that would not work when it comes to cannabis.”

‘Not so fast’ say critics

Ron Brogan, a spokesman for the Drug Abuse Resistance Education, known more commonly asD.A.R.E., told GoLocal that despite the assertion by legalization advocates that prohibition has failed, drug use is declining.

“The story that’s not really told is that the drug policing efforts in place are working,” he said. “Cocaine use is down nearly 85 percent since its peak, and drug use in general is significantly down. Prohibition is working.”

Calvina Fay, executive director of the Drug Free America Foundation, echoed Brogan’s claims.

“Alcohol is legal for adults and society has done a dismal job of keeping it from our young people, and the same can be said for cigarettes,” she told GoLocal. “Advocates like to ignore that when this country really went after drugs in this country, overall drug use fell by more than 50%. That is not a failure”

Brogan also said that the prohibition of marijuana is the best way to keep drugs like marijuana from falling into the hands of children.

“When the United States government puts an age-restriction down on something like that, the message that is sent is, ‘this is not that bad,’” he said. “That it’s okay for everyone except teenagers, and that does not prove to be effective.”

Fay also addressed claims that drug enforcement laws are used to target minorities and young people. She admitted that there are times when laws are used to target those groups, but said drug laws are not to blame.

“If you look at who is and isn’t in prison, you’ll see that there are not thousands of minorities rotting away in prison because they had a small amount of marijuana,” she said. “That’s a myth.”