Native American Sacred Uses of Tobacco, Sweetgrass, Cedar and Sage

The Four Sacred Plants



Tobacco

Cedar

Sage

Sweetgrass

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The four sacred plants are gift of the Four Manido (Spirits of the Four Directions). To those who live in the traditional way, there are four plants which are especially revered and used in daily living. The creator taught us to use the natural herbs of sage, sweetgrass, tobacco, and cedar smoke as a physical reminder to them of this omnipotent presence. It is the sacred way.

Tobacco (Semah)

Semah, or tobacco, is one of the four sacred plants. It represents the Eastern Direction and the mind. The Anishinaabe use a form of tobacco known as kinikinik, or a red willow mix. Because it opens the door to the creator, When tobacco is used to make smoke, it is one of the most sacred of plants for Native people. Some elders say that tobacco is used to connect the worlds since the plantís roots go deep into the earth, and its smoke rises high into the sky. This plant is highly respected and highly honoured. Giving tobacco is a beautiful way of our people. Ceremonies using tobacco invoke a relationship with the energies of the universe, and ultimately the Creator, and the bond made between earthly and spiritual realms is not to be broken.

There are four traditional Tobacco uses. None of them will harm you.



Prayer

When we put sacred tobacco into our Sacred Pipes, we are also using that tobacco as a communicator to the sky world where all of our ancestors have gone on before us. We do not inhale the sacred smoke that comes from the pipe. When the smoke rises, it is taking our prayers with it up to the Creator and all of our relatives who have gone on before us. Our elders show us that when we finish with prayers, we sprinkle a small amount of tobacco on the drum. This is a way of giving back to and thanking the Creator for all he has given to us. Tobacco can be used on a daily basis as each new day is greeted with prayers of thankfulness. Many elders say to hold it in your prayers of thankfulness. They also add that you are to hold it in your left hand as this is the hand closer to your heart.

Offerings

Traditionals burn tobacco before storms. It is used to pray that powerful storms wonít hurt our families. To pray with tobacco in your Native language is very powerful. It can make a difference in the physical world.

Purification

Tobacco is used in the offering of prayer to the Creator, acting as a medium for communication. It is either offered to the fire, so the smoke can lift the prayers to the Creator, or it is set on the ground in a nice, clean place. It means we come humbly to our creator. We proclaim our innocence. When you want to speak to the creator, we are told to make an offering of the tobacco plant. An Elder will take tobacco ties and offer them to the fire or offer it back to Mother Earth on behalf of the Sacred Circle. Anishinabe people live life in a very sacred manner. When taking something from the Earth, they always explain to the spirit of the plant why it is being done and offer some tobacco in return for the generosity and help of the plant which shared itself so freely.



Purification and working with a clear mind and heart are essential in asking the land to provide for people. This is keeping with the Native belief that if you do things in a good way, good things will follow. If careful attention is not established, the result will not be as good. Sometimes elders place tobacco on the water. This shows our thanks to the Creator, for the lifeblood of our Mother the earth that is provided to us. At this time we also acknowledge the moon who in her 28-day cycle cleanses the water by filtering it through the sands.

Respect

Respecting our tobacco should be taken seriously. Sacred tobacco is used for prayers of gratitude to thank the Creator of Mother Earth for our many blessings, such as good health, great fishing, and good crops. When any plant is picked or any animal is taken, Tobacco and Prayer must be given to show respect. By honouring all our relations we demonstrate that we have not forgotten our place within the web of life. To offer someone tobacco is to ask that you and the person receiving the tobacco be of one heart, one mind and one spirit. Tobacco is offered when you ask someone to do a ceremony for you, such as a name-giving, drumming or singing for someone, to do a smudging ceremony, a sweatlodge or sacred pipe ceremony; any ceremony. This signifies that you and the one doing the ceremony are of one heart, one mind and one spirit, that you have the same purpose.

Another way that is used to bring people together in unity is that it is used to heal rifts between people. If you have a disagreement that causes ill feelings or someone has treated you badly, or if you have treated someone badly, you can bring tobacco and ask to speak to the person. Then of course, you would do your best to heal the rift, not to make things worse, so tobacco assists us in making amends, getting over resentments, healing emotional wounds and in forgiving people. Even a little tobacco can be given if you do not have money for a pouch. It is the sacredness that counts, not the amount. The person can decide to accept your tobacco or reject.

Some of our Elders still offer tobacco to everyone who visits them. Tobacco is given to elders when one is seeking advice. It is always good to offer tobacco when seeking knowledge or advice from an Elder or when a Pipe is present. It shows gratitude and respect for the elder whose advice you are seeking. Tobacco is given when you appreciate a teaching from an elder or even a younger person if you value what that person has told you. It is a way of showing respect and gratitude.

Proper Uses

Sacred herbs are powerful, but when misused or dis-respected, their power consume us. Tobacco can be a healer or a destroyer. It depends on how and how often it is used. When used in a sacred way, it can promote good health and assist with spiritual guidance and growth. When tobacco is used in a protocol way it becomes sacred. In the old days, tobacco was the most holy of plants and the most sacred of ceremonial objects. The Creator's spirit is in tobacco. When used in this sacred manner with the sacred pipe, the spirit as smoke enters the man, refreshes him, and then travels to the sky laden with thanksgiving. For hundreds of years, the people were taught this holy and powerful way to communicate with their creator. If used correctly, tobacco can improve your spiritual, mental and physical well being.

Abusive Uses

When it is not used in a sacred way, it can be very harmful. Commercial tobacco is a poison containing over 4000 chemicals. The dominant culture exploits tobacco by commercializing and glamorizing cigarette abuse. When tobacco is used as a drug: smoking daily or chewing, it is not being used in a sacred manner. Itís also a problem when young people use it to be cool and fit in even if they donít have the right. Commercial tobacco was introduced from the outside. When smoking is considered an everyday affair, it looses its power. The addictive nature of it destroys our communities. 40% of all Native Americans smoke. Around the world, 7 people die every minute because they abuse tobacco. Native Americans abuse tobacco at a higher rate than any ethnic group in America.

If we abuse a sacred plant, we risk spiritual disconnection. Many Elders feel that any use of tobacco that occurs outside of ceremony is an affront to the Creator. Think about it! Nothing commercially marketed, chemically laced and mass marketed can sacred.



Abusive Uses

When a sacred plant is not used in a sacred way, it can be very harmful. Commercial tobacco is a poison containing over 4,000 chemicals. The dominant culture exploits tobacco by commercializing and glamorizing cigarette abuse. When tobacco is used as a drug -- smoking it daily or chewing it; it is not being used in a sacred manner. Itís also a problem when young people use it just to be kewl and to fit in even if they donít have the right to use it. Commercial tobacco was introduced from the outside. When smoking becomes a habit, a mundane, everyday affair, it looses its power. The addictive nature of it destroys our communities. Around the world, 7 people die every minute because they abuse tobacco. 40% of all our Native people smoke. This is the highest percentage of all groups. That means Native Americans abuse tobacco at a higher rate than any ethnic group in America.

Role Models For Our Youth.

We need to be good role models to our youth. Lawrence Shorty, founder of the Native Tobacco People asks us to "Think about what goes through their minds when they see us holding a cigarette in a bar, drinking and disrespecting women (or ourselves), throwing cigarettes in urinals. What do our youth think when they see this?" We cannot be hypocritical in our actions. We must show our youth that tobacco should only be used in ceremony. Think about where will we be as a people if we lose our spirituality? Our young people must realize that they need to stop abusing tobacco and educate themselves about its spiritual aspects. Tobacco teaches Indian people about themselves. The discipline it teaches and the respect it demands helps and individual grow to be a good person.



Real Tobacco

It is important to remember that Native Tobacco is a different species that is indigenous to the Americas. Real tobacco is not the tobacco you find in smoke shops and stores. When we say tobacco in English we are not talking about a sacred plant. There are over 60 species of this plant. It grows wild in most sections of North America. However, it is no way related to tobacco and does not contain nicotine or other poisonous properties. The Great Lakes Ojibwe, and the neighboring Iroquois used it for a number of medicinal purposes, including as a remedy for stomach aches and fever. It tends to remove obstructions from every part of the system and is even felt to the ends of the toes. Indian Tobacco not only cleanses the stomach but exercises a beneficial influence over every part of the body. Our own native languages have a word for tobacco that is to be used in offerings. We need to address the energy within that plant by its native name so that we can understand the plant as it understands us. It is important to know the name of the plant in your native language

Should We Use Cigarettes To Pray?

Most Native people donít have access to our real botanicals. Weíve been moved off the lands where these plants were grown. Reservation life encourages peer pressure to smoke commercial tobacco and to rely on products that can be obtained quickly and easily from local stores owned by non-Indians. If the plant is not prepared properly and mindfully, the power of the ceremony will be diluted. For our ceremonies to have their full power, we need to know how the tobacco was procured, grown and harvested to have a whole ceremony.

Growing Tobacco

When we use tobacco properly, we must refer to it by its Native American Name. When tobacco is grown from the earth, you know it is clean. It is good for us to develop our knowledge about the use and growing of tobacco in the old way with guidance from our grandparents and other Native tobacco people. To grow tobacco in a sacred way, we must re-establish the bonds between oneself and the earth, sky, plants, and animals. Traditional, sacred methods should be utilized in preparing the earth and the seeds. We need to revive our planting ceremonies so that we can have access to tobacco that is grown and prepared in a good way for our ceremonies We need to be mindful of the reasons behind why we do things the way we do. Do everything by hand, in a good way. Proper preparation, use of sacred stones in the planting, acknowledge our directions so that we remain mindful our own state of being in creation. Using tobacco traditionally requires a whole different mind set. We need to realize that we are more whole than we give ourselves credit for. We must find the wisdom and the courage to revive our cultural ways.

Tobacco is part of our heritage. We need to better understand our traditions, so we can better understand who we are. Reestablish our belief in tobacco as a sacred plant for healing, ceremony and prayer. Using tobacco traditionally requires a whole different mind set. We need to realize that we are more whole than we give ourselves credit for. We must find the wisdom and the courage to revive our cultural ways. Stop abusing tobacco and make a commitment to learn about its sacred uses. Re-commit to sacred tobacco use and make a distinction between sacred and commercial tobacco. We have our choices. The difference between what is sacred and what isnít. Like all medicines, when treated with respect, tobacco is helpful. When treated with disrespect, it is dangerous.

"Tobacco was seen by our people as a gift from the Creator which would enable us to communicate with him. We were given tobacco because it affected the way we were able to thinkÖ We were given knowledge to fashion a pipe with which we could take very small puffs of tobacco smoke. We would only take small puffs, and then we would immediately blow out the smoke because smoke was not meant to be taken into our body and held there. The smoke needed to leave us in order to rise to the Creator with our prayers and thoughts. If we held it in our body, it would be an unnatural presence there. Immediately after taking the puff of smoke, our minds would race, and our whole body would be affected by this smoke since tobacco is a very powerful medicine. It has a specific purpose which must not be abused."
Elder Danny Musqua, Wunska. First Nations Youth Inquiry into Tobacco use: Final Comprehensive Report to Health Canada, [Saskatchewan Indian Federated College, April 1997], p.52).

Cedar (Keezhik)

Keezhik (Cedar) represents the Southern direction and the soul. The leaves are cleaned from the stems and separated into small pieces, which are used in many ways. When burned, Keezhik acts as a purifier, cleansing the area in which it is burned and emitting a pleasant scent. True cedar is burnt while praying to the Great Mystery in meditation, and also to bless a house before moving in. Cedar was offered to the fire to smudge the lodge and people. It is also used to waft the smoke to ward away sickness. In traditional medicine, a compound decoction of twigs was made into an herbal steam for rheumatism. It works both as a purifier and as a way to attract GOOD energy in your direction. Elders say put some in you shoes and only goodness will come your way. Many traditional women keep some cedar in their left pocket. When you breathe in the smell of cedar you decide that you're going to have courage and stamina and that you're going to survive. You think of what the herb means, why it was given to us Ö It's not magic.

Abuses

New Age tourists have been abusing the sacred Cedar tree Manido Giizhigance on the Grand Portage Reservation in Minnesota.





Sage (Sukodawabuk)

Sukodawabuk, also known as sage, is used in much the same ways as Keezhik (cedar). it is burned as a purifier, but when compared to the "piney" scent of cedar, sage has a spice air. Shkodawabuk represents the Western direction. Sage is used by the original peoples to make their prayers, to signal the creator of one's need for help. There are many varieties of Sage and all are effective in smudging. Smudging is a way of using the smoke from burning herbs to cleanse the body, an object, or a given area of negative influences. Many Native Americans used varieties of sage for medicinal purposes as well as religious ceremonies. The burning of Sage in smudging ceremonies is to drive out evil spirits, negative thoughts and feelings, and to keep negative entities away. The root was used by the Ojibwa in three ways: as an anti-convulsive, on wounds to stop bleeding, and as a stimulant. The Potawatomi burned the plant to smudge and also used it as poultice on long-standing sores.



Abuses

The New Age is often guilty of abusing this sacred plant. Many use it out of ignorance for every occasion without any real understanding about its power. Itís not appropriate or respectful to over-use it. A lot of health food stores are selling sweet grass and sage as "NDN incense". What they are doing is wrong! Don't give these places your money. Donít promote bad behavior. Never buy "smudge stix" from food co-ops or from anywhere that you canít be sure the herb wasnít treated respectfully from seedling to harvest. Sage that is grown commercially has no power. We must stop skipping steps and taking short cuts. Smudge isnít just incense Ė to use it as nothing more than atmosphere for new age cocktail parties is disrespectful and will only bring harm to those who do so. It wonít chase away ghosts, help you see what color someoneís aura is and it is not intended to "cleanse crystals". Many New Agers think of "smudge stix" as magic objects. Their thinking is wrong and immature. Sage is a tool that helps us get to a point. Plastic Shamans who don't know how to use sage properly and respectfully can do great harm to you. Only those who are well-grounded in Native American traditional values should ever even attempt to use this herb in a sacred way.



"As my mother taught me, and she was taught, the plants, animals, birds Ė everything on this earth Ė they are our relatives, and we had better know how to act around them or they will get after us."
-- Kathleen Rose Smith Mihilakawana Pomo/Olemitcha Miwok



Sweet Grass (Weengush)

Weengush, or Sweet grass is used to cleanse the mind, body and spirit. It is considered sacred because it is symbolic of purification. It represents the Northern direction and the body. The elders tell us that scent of these natural herbs is pleasing to the creator and will incline him to hear the ceremony with favor. The smoke is considered distasteful to all evil beings and thwarts their powers. This plant plays an important part in ceremonies of spiritual significance. When Weengush is used in ceremony, each person is to fan the sweet grass smoke, first to their heart, second to their mind, third around their body and lastly, return the smoke to their heart. The prayer said during this process is: "Great Mystery, please cleanse me of my negativity and fill me with the positive energies of love, so that, as I am healed so may I work for the healing of our Earth Mother."

Because it signifies the hair of Nokimis Akiin (Our Grandmother the Earth) it is usually braided. Each of the three sections that go into the braid have a specific meaning, being mind, body and spirit. Because the Anishnaabe people live life in a very sacred manner, when taking something from the Earth, they always explain to the spirit of the plant why it is being done and offer some tobacco in return for the generosity and help of the plant which shared itself so freely.

Many sacred and cultural objects re made with Weengush. The Menís grass dance outfits are symbolic of the sacred plant. A braid of sweet grass was traditionally tied to the dancers' belts. The colorful yarn or fringe that sways from their regalia symbolizes sweet grass swaying in the wind. Weengush is also used to make coiled baskets, called unity baskets. These Unity baskets are not for sale. It is said that in the old days very small ones kept children's navel cords. Sweet grass is a very powerful herb.

Unity

The elders tell us that "Sweet Grass is the hair of our Mother, each strand alone is not as strong as when braided together." The braid represents to us the great strength a united tribe has opposed to a divided one.

Abuses

Alot of New Age businesses have been harvesting sweet grass for commercial use. They have no respect and they pull it out by the roots and at the wrong times of the year so that the plant cannot grow back. When harvesting medicines, a traditional NDN shows respect by never taking more than 1 /10 of whatís there. Medicine is only taken at certain times of the year and tobacco is always given back in gratitude. No one should buy sweet grass unless they are absolutely sure that the earth hasnít been "strip-mined" to get it. Collecting medicines is a long complicated process. It mustn't be done haphazardly for commercial profit. Great care must be taken in harvesting by an elder who understands the plant and can develop a relationship with it. This cannot be done as quickly and efficiently as most consumers would like. The roots of a sweet grass plant are very fragile and can be easily uprooted in the harvesting of the grass. There are places in the Northeast where sweet grass can no longer grow because it was not harvested in a good way by hundreds New Agers. If you donít know for sure that care was taken gathering sweet grass, donít buy it. The herb should always be treated with respect and dignity. New Age practices such as selling sweet grass Christmas wreaths is sacrilegious. Don't support it.

Think about it. Our sacred Weengush represents the hair of Nokimis Akiin! Do you really want anything to do with hair thatís pulled out from the roots?

We must always remember that the ends donít justify the means. Some of these New Age seekers are overly concerned about where they can buy sacred objects. They don't understand that the object isnít sacred. Only sacred plant is addressed in a Native language, by an elder who is entitled to do so, does it become sacred. NDNS and nonNDNS alike need to learn that they must pay attention to the whole process! It must have integrity! The planting, the harvesting, the giving back. One of our grandmas has a warning for the New Age seekers. She says, "Itís almost always a bad idea to try to buy "sacred objects". The person doing this should be asking themselves why they need to do this and deal with that shortcoming first."

Gratitude

Our sacred plants have a special role to play in our lives. We need to keep the idea of gratitude ever present in our mind. We cannot keep our NDN worldview alive without fully appreciating the concept of gratitude. Proper use of our sacred plants helps us to convey the meaning of gratitude. Whenever we take something, we must remember to give. We must be able to be grateful before receiving. To appreciate that life is a gift and that everything that comes with it Ė our successes and our defeats -- is truly a gift in itself. Tobacco is what is offered back to Nokimis Akiin - grandmother earth. When we find a feather or collect medicines, we take them with us as a gift from her. We offer tobacco. When we hunt animals, we offer tobacco to the earth and to the chief spirit (Manitou) of the plant or animal we're asking to give of itself. We also offer tobacco when we cross a river, before thunderstorms when someone dies, when we see an eagle. This idea of gratitude is what binds us together as native people and keeps us strong. The four sacred herbs complete the cycle of life. Their smoke is used to cleanse the mind, spirit, body and soul. They can remove negative forces and refresh us.



To achieve honesty within yourself; to recognize who and what you are.
Do this and you can be honest with all others.







Related Notes

ENDANGERED SACRED HERBS

Sweet grass Hierochloe odorata exists in wild stands in Connecticut, Maine, Massachusetts, New Hampshire, Rhode Island, and Vermont. It is classified as "endangered" in Maryland, North Carolina, and Pennsylvania.

Atlantic White Cedar Bog is classified as an endangered species. The Fish and Wildlife Service's Albemarle/Pamlico Coastal Program in North Carolina is working with the Pocosin Lakes National Wildlife Refuge and North Carolina State University to restore an 18,000-acre (7,280-hectare) Atlantic white cedar (Chamaecyparis thyoides)/bald cypress (Taxodium distichum) bog. So far, approximately 2,000 acres (810 ha) have been replanted to primarily bald cypress and Atlantic white cedar.

Montana Red Sage is listed as sensitive.

Red Sage is an endangered species in Texas

California Coastal Sage and Chaparral are endangered. The coastal sage scrub community is dominated by three plant species: white sage, black sage and artemesia (sage brush). Destruction of coastal sage scrub for housing and agriculture has already eliminated 80% of the habitat in southern California. Thirteen plant species of the coastal sage scrub are recognized as threatened or endangered. Unfortunately, many other species are threatened with extinction and extirpation, but the conservative listing practices of federal and state agencies preclude their formal recognition. Artemisia ludoviciana (white sage, prairie sage, artemisia)

The University of New Mexico ordered the Native American Seed bank closed

Southern Gulf of St Lawrence Coalition on Sustainability Traditional Ecological Knowledge Working Group Climate A report by Adela Levi and Franklin Levi, Elsipogtog First Nation and Colleen Gauvin and Nora LaBillois, Ugpiganjig First Nation

"The practices of over-picking/over-harvesting of medicine by those who do not follow the proper ways are preventing medicine from regenerating. This in itself can destroy medicine,but combined with climate change impacts, it also weakens medicineís chances of being found in the region in sustainable numbers. The medicine gatherers see greed by those who collect more than what they need (over-picking and harvesting) as an enormous problem to overcome."

The Endangered Herbs The rocketing popularity of natural remedies is threatening ginseng, goldenseal and other plants



Plant Poaching A rising demand for medicinal herbs is fueling plant piracy.

Stalking Medicinal Plants An International Trade Imperils Wild Herbs by Sally Deneen

"Some herbs now at risk or near extinction."
Kerry Hackett, Stratford Beacon Herald (Stratford, Ontario), March 12, 2004

Related Links

Sacred Use Not Abuse: Tobacco Use Prevention Education
Sacred Smoke videos: student created Public Service Announcements on the impact of commercial tobacco in the American Indian community.

Keep it Sacred: your one-stop connection to resources to assist you develop commercial tobacco abuse prevention efforts.

Zagehdowin: Aboriginal Initiatives in Health

Akwesasne Notes: Elders Gathering

Walpole Island First Island: Sacred Medicine Plants

Native American Tobacco Education Program

Northern Plains Tobacco Prevention Project

Great Lakes Inter-Tribal Council Youth Tobacco Survey
2000 A survey of Wisconsin American Indian middle school students on the traditional use of tobacco. Prepared by Great Lakes Inter-Tribal Council Tobacco Project And Great Lakes EpiCenter Great Lakes.

Urban American Indian Tobacco Prevention & Education Network

What is Traditional Medicine: An Elder Dies, a Library Burns

Differentiating Traditional Use of Tobacco from its Recreational Use

Tool Kits Links

Tobacco: A cultural approach to addiction recovery for Aboriginal Youth

South Dakota Community Tobacco Use Prevention Toolkit

Physicians for a smoke free Canada: Towards effective tobacco control in First Nations and Inuit communities

Power point presentation: Native American Tobacco Education Fact Sheets: Ceremonial Use versus Habitual Use

Keewaytinook Okimakanak Healthís Smoking Cessation Project

National Native Addictions Partnership Foundation

Urban American Indian Tobacco Prevention & Education Network

First Nations Tobacco Cessation Programs

Northwest Portland area Indian Health

Washington State Urban Indian Tobacco program

Northern Plains Tobacco control program

Tobacco cessation pharmacotherapy use among First Nations persons residing within British Columbia

Healthier First Nations. Communities Through. Community-based Tobacco. Cessation And Intervention. Northern Ontario School of Medicine

Smoking Cessation tips

Assembly of First Nations Tobacco strategies Assembly of First Nations Tobacco strategies

Speakers

National Native Tobacco Prevention Speakers Pool Northwest Portland

Books

Lawrence A. Shorty. "Tricky Tokes, Those Coyote Smokes: How Coyote Learned the Power of Tobacco" from Tobacco use by Native North Americans : Sacred Smoke and Silent killer p.382. (E98.T6 T63 20000)

Journals

Tobacco: Deer Person's Gift or Columbus's Curse? It Depends on How You Use It. Pego, Christine M. Winds of Change, v12 n3 p62-66 Summer 1997.
The article recounts the history of tobacco and its use, emphasizing the difference between American Indians' sacred relationship with "sacred" tobacco and the hedonistic use of "secular" tobacco. Recommends reviving the distinction between the two, especially in substance abuse programs. Sidebars discuss the Traditional Native American Tobacco Seed Bank and Education Program and use of commercial tobacco among Native youth.

Sacred Tobacco Use in Ojibwe Communities by Roxanne Struthers, Ph.D., R.N. and Felicia S. Hodge, Dr.Ph. University of Minnesota School of Nursing
Journal of Holistic Nursing, Vol. 22, No. 3, 209-225 (2004)
A sacred relationship exists between tobacco and American Indian ceremonial activities and beliefs. This ancient connection continues to play an important role in American Indian communities including the Anishinabe (Ojibwe). Six Ojibwe traditional healers and spiritual leaders described the sacred use of tobacco during interviews. The research provides information on key-informant smoking behaviors, influence of tobacco-industry media, and 3 essential themes: the origin of sacred traditional tobacco; contemporary use and abuse of tobacco; and cultural strengths and meaning of tobacco in Anishinabe (Ojibwe) communities. Health professionals must recognize, be amenable to learn, and understand that sacred tobacco use and smoking commercial cigarette tobacco have separate purposes and functions. The challenge for health professionals, including nurses, is to retain the cultural use and value of tobacco while addressing the abuse and chronic effects of cigarette smoking when providing health care to American Indian clients.

Beyer, Peter 1998 Globalization and the Religion of Nature.
(In) Joanne Pearson et al., eds. Nature Religion Today: paganism in the modern world. Edinburgh: Edinburgh University Press (pp. 11-21).

Inter-Tribal Perspectives

Arvol Looking Horse, keeper of the Sacred Bundle on abuse and exploitation of sacred medicines

Huichol Leaders Speak Out Against Peyote Drug Tourism Peyote tourism draws controversial crowds to remote Indian town. By Sandoval, Ricardo November 25, 2003

Mexicoís Peyote Endandged by Drug Tourism

Mexico Peyote Site Suffers Onslaught of Tourists, Mining San Diego Union Tribune by S. Lynne Walker December 9, 2007

Bighorn Medicine Wheel: Sacred Site Endangered by Spiritual Tourism

Ruminations on Appropriating Culture and Ayahuasca Tourism

Salvio Divinorum Abuse A native man advises, "...this is a VERY VERY sacred MEDICINE. do NOT abuse it. the suicide rate of abusers of salvia divinorum (white manís abusive name) is over 10 times that of the national average. "
if you do not know what it means for a medicine to be sacred then you are truly clueless and there is just no other way to put it.
bury all the salvia you may have and ask for forgiveness for abusing this Grandmother."

Google Video: Ayahuasca, tourism vs tradition (full talk) - Jerůnimo M.M.

This is a very interesting talk that raises a lot of questions about drug tourism and cultural colonialism. The speaker is very honest about his assumptions and misconceptions about the cultures he visited. He talks about how "genuine interest" can actually be destructive to indigenous communities and how destructive "gringo" money can be. He analyzes the insidious process of colonization of indigenous culture by the majority culture. "First it was the natural resources, the land the gold the wood then it was their souls. The error is that we think this colonialism is over. It's a cultural colonialism. The gringos are moving inside their culture like they moved inside their land."


If you're offended by a lot of f-bombs, don't watch this one. Parts of his is message about empty forms is very similar to our traditionals, however.

Google Video:
Carlos Castaneda And The Shaman. Tales From The Jungle

Tales of the Jungle is a documentary by the BBC that strongly critic sizes to the works and philosophy of Carlos Castaneda. The documentary investigates the controversy that surrounded Castaneda's book "Teachings of don Juan" and explores the practices of today's Yaqui Indians with Dr David Shorter, who has spent the last decade working among them in Mexico. Richard De Mille, son of Cecil B. DeMille and an investigative journalist, explains how Castaneda faked his fieldwork and that Don Juan was nothing but a figment of Castanedaís imagination. De Mille also talks about how dangerous Jimson weed is and how it produces deaths every year in the United States. The documentary also claims Castaneda was responsible for 5 suicides of his close female students and exposes a very dark side of the famous guru. Phikes explores the extent of Castanedaís deception. He exposes how everything Castaneda wrote about the peyote rituals was fabricated and analyzes the negative impact of Castanedaís deception and the resulting ďhippie invasionĒ on the Yaqui and the Huichol people. Castanedaís works made him a millionaire, but left the Yaqui and the Huichol people even more misunderstood. Analysis is also presented on how seemingly intelligent people can blindly follow one philosophy into a ritual dogma and cultish devotion to a false nuage trickster.

Think! Pray! Journal! What is your complicity in the spiritual genocide of indigenous spiritualities?





CREDITS:

Much of this information came from talking to our mothers, our Aunties and our Grandmothers and Great mothers. We would like to thank them for passing down this wisdom.
We published this information on the internet so that First Nations people could re-connect with proper protocol regarding sacred plants. Our grandmothers would not want this information used to promote any business endeavor that doesn't FULLY respect ALL of our protocols. Please respect their wishes.



Native America Calling Friday August 2, 2002 - Up in Smoke:

(Click here to listen in RealAudio) You need to go into the 2002 archives and search for the show now

Research continues to show that cigarette smoking is the number one cause of disease and death in the nation. Sadly, it also shows that the adverse affects of smoking are far greater among American Indians and Alaska Natives. Turning it into a commercial product has perverted the sacred status once belonging to tobacco. Yet, Native people are hooked on them because of the physical craving and small emotional pleasure it provides. Can the sacredness of tobacco be restored? Where does one draw the line between traditional and recreational use of tobacco? Guests include Dr. Karol Kumpfer of the University of Utah and Liling Sherry, director of the Western Tobacco Prevention Project.


The photo of the Tobacco Flower is taken from Eastern Native Seeds Conservancy page, where you can find out the scientific scoop about this if interested.


Tobacco photos fron gnostic garden web site
Tobacco plants from Canadian Commonwealth web site
Tobacco Shield from treaty 7 website.

Other sources of information:

"Holy Smokes" Native American Calling on-line April 20, 1999. Interview with Lawrence Shorty.

FIRST NATIONS PEOPLE: SPREAD THE WORD!

Native Groups and Non Profits -Please feel free to distribute this information freely to legitimate Native groups, Pow Wows, Indian Centers etc. We are by no means the final authority on these subjects and you should always consult traditional hereditary elders on such matters, but if we can get natives talking about reclaiming sacred plants in a good way on our own terms we will be very happy. Please do not use this information to promote anyone who is celling sacred plants or ceremony who is not entitled to do so in a strict traditional sense.



ADDENDUM:

BEWARE OF ONLINE HERB SALESMEN and WOMEN WHO CLAIM THEIR PRODUCTS ARE "WILD CRAFTED"

Donít believe the hype. There is no such thing as ďethical wild craftingĒ. The problem with "wild crafting" medicinal plants is that there is little or no control over the amount that can be harvested at any one time or by any one person. Most "wild-crafted" herbs are illegally taken from state parks and National forests and other conservation areas. "Wild-crafters" can decimate a local population of wild medicinal plants and itís detrimental to seed production in many sensitive, threatened and endangered plants. On public land taking of any vegetation is illegal without permits and proper authorization. Most state laws also prohibits the harvesting of plants from highway rights-of-ways. On private lands, collecting is prohibited without landowner permission. Unfortunately, wild crafting laws are rarely enforced. Vendors who are not direct and forthcoming with information about who they are and what federally recognized tribe has authorized them to sell sacred herbs are some of the worst exploiters of indigenous spirituality and should be avoided at all costs.

Wild crafting is hurting the sacred herbs. The new age craze of using sweetgrass sacreligiously as "incense" is depriving the soil where it grows of vital nutrients. The phosphorus and other minerals are not replenished when the leaves are taken in great numbers by "wild crafters" This creates diminished soil fertility and makes it hard for legitimate natives to find the herb for their spiritual practices. White sage is also being over-harvested only to serve the demands of new agers. The practice just isnít sustainable. When "smudging" becomes such a huge fad that millions and millions of people are burning sweetgrass and sage without any understanding of its true purpose and without any concern for the sustainability of the practice, it hurts Native people. Not thinking of the damage your interest is doing to the herb is not thinking about the 7th generation. It violates the most fundamental principles of the indigenous world view. Non-NDNS who claim to be passionately concerned about sustainability will come up with the most far-fetched self serving justifications for continuing to "smudge" and encouraging others to start the practice. Ironically, itís considered morally wrong in most indigenous value systems to be this selfish.

This selfishness will come back on you and harm you. Over 95% of all "medicinal herbs" for sale in the United States are now imported from Eastern Europe, India, China, Mexico, and many third-world countries where they are grown using pesticides and are fumigated with toxic, carcinogenic chemicals . It is not ehitcal or responsible to purchase herbs when you have no way of knowing where they came from. It is your responsibility to ask questions about where these alleged Native American remedies come from, what federally recognized tribe supports their sale, and whether or not your choice in purchasing them is a sustainable choice. Nothing spiritual comes with denial and lack of honesty. Deep honesty with yourself and others is always the first step in any spiritual journey.
You canít ascertain this information from looking at a web site.

Federal List of Endangered Herbs in the Great Lakes area

BEWARE OF SITES CLAIMING TO OFFER NATIVE AMERICAN REMEDIES

There are thousands of FAKE Native American herbal remedies for sale on the internet.
Some of the most popular are bogus cures for avian and swine flu and ď"Native American" COLON CLEANSES or Detoxes.
This is a new age fad. There is NOTHING indigenous about it.
Additionally, products that contain psyllium, Cascara Sagrada, and Senna together can even harm or kill you if you use them foolishly and out of balance such as taking too much, taking them while on fad detox diets or attending bogus new age sweats where the "leader" doesn't let you leave the sweat.

IT IS FOOLISH TO BUY HERBS ONLINE!
YOU CANNOT KNOW WHO YOU ARE DEALING WITH!

When a company makes vague claims of having been learned prepare herbal medicines from "teachers of traditional ĎNative American Indianí Medicine ways" be very, very suspicious. Why arenít they more specific? Why arenít they stating their tribal affiliation? Why arenít they giving you names of living legitimate tribal elders so you can check out their credentials? What do they have to hide?

Be wary of anyone selling herbs who guarantees "higher purity, potency, and effectiveness" than any other company can. This is a Western way of thinking about things. No legitimate medicine person would ever make such self-aggrandizing claims. The Western mind wants things to be bigger, better and more potent. True medicine people know better than to display such arrogance and ignorance.

Anyone seeking information on
indigenous spiritual practices on the internet
should READ THIS FIRST ! ! ! !





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Last Updated: 6/17/09



Webmistress --Marie A.
Text copyright 2000 - 2009. Compiled from information taken from Red Road Collective's Winter Newsletter 2000.



DISCLAIMER:

We DO NOT endorse anyone selling herbs online who links to our page. They are doing this without our knowledge or consent to lend credibility to their business.
We DO NOT support buying sacred objects online and believe it is a sacrilege and contributes to the destruction of Native American spirituality. You should not buy sage stix, sweetgrass, tobacco or cedar online. You should develop a relationship with real native people and real native land.

There are many traditional spiritual leaders who feel strongly that sacred plants should not be bought and sold at all and that they should never be used by non-Natives who do not understand the proper protocols of gathering it in a traditional and offering the proper prayers in the indigenous language of the land. Many traditional pow wows are beginning to prohibit the sale of sacred herbs all together.

We support this 100%.

At no time did we mean to imply that the commoditization of indigenous spiritual practices is acceptable. We are aware that there are some federally recognized indigenous people who believe they harvest in a good way and who sell sacred herbs to help make a living.

We feel we are in no position to judge them. Our issue is with the hundreds of thousands of "well-intentioned" seekers who put their own selfish needs first and never stop to think about their complicity in turning "smudging" into a new age fad that is contributing to the spiritual genocide of indigenous religions.

We put up this page in the hopes that indigenous people would return to their protocols and that non-NDNS would stop their complicity in the commodification of our spiritual practices.



There is an individual by the name of AMYLEE SWARTZ who claims to be an "Iroquois Medicine Woman". She is NOT a member or our collective and she has never been a member of the collective. We DO NOT support and NEVER have supported or endorsed her online businesses, her 'wildlife sanctuarary', her artwork or ANY other of her endeavors.

Any claims on her part that she was ever affiliated with our organziation are entirely bogus.

Do NOT send email to shawlsister@hotmail.com, we beleive this account has been hacked by someone claiming to belong to the fraudulent "Sisterhood of the Shields". No email from this email address comes from anyone associated with Red Road Collective.

IF YOU ARE SELLING ANYTHING SPIRITUAL,
DO NOT LINK TO THIS PAGE!


Please email us and let us know if there are individuals out there trying to use this information to sell sacred herbs online. Our tribal attorneys would like to "dialogue" with them.









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