16
The Cultural Appropriation of the Sweat Lodge Ceremony Sheldon Roussy in collaboration with Brittany Collier

The Cultural Appropriation of the Sweat Lodge Ceremony · PDF fileTHE CULTURAL APPROPRIATION OF THE SWEAT LODGE CEREMONY !! 4! Cultural Appropriation Defined Cultural appropriation

  • Upload
    lamngoc

  • View
    237

  • Download
    3

Embed Size (px)

Citation preview

Page 1: The Cultural Appropriation of the Sweat Lodge Ceremony · PDF fileTHE CULTURAL APPROPRIATION OF THE SWEAT LODGE CEREMONY !! 4! Cultural Appropriation Defined Cultural appropriation

The Cultural Appropriat ion o f the Sweat Lodge Ceremony

Sheldon Roussy in collaboration with Brittany Collier

Page 2: The Cultural Appropriation of the Sweat Lodge Ceremony · PDF fileTHE CULTURAL APPROPRIATION OF THE SWEAT LODGE CEREMONY !! 4! Cultural Appropriation Defined Cultural appropriation

THE CULTURAL APPROPRIATION OF THE SWEAT LODGE CEREMONY

 

  2  

CAPSTONE SEMINAR SERIES (Re)Negot iat ing Arti fac ts o f Canadian Narrat ives o f Ident i ty , Volume 4, Number 1, Spring 2014.

Managing Editor

Dr. Anne Trépanier

Desktop publishing

Shermeen Nizami

Proofreading and final edit

Emma Gooch and Ryan Lux

Editorial Board

Dr. Daniel MacFarlane, Amanda Murphy, Sarah Spear, Ryan Lux, Greer, Jessica Helps, Martha Attridge Bufton, Paula Chinkiwsky, Sarah Baker, Heather Leroux, Victoria Ellis, Stephanie Elliot, Emma Gooch, Cassandra Joyce, Brittany Collier, Tiffany Douglas, Anne Trépanier.

Guest Editor

Dr. Daniel MacFarlane

Special thanks

Patrick Lyons and Andrew Barrett

Copyright Notice

© Sheldon Roussy and Brittany Collier, April 2014

All rights reserved. No reproduction, copy, or transmission of this publication, or part thereof in excess of one paragraph (other than as a PDF file at the discretion of School of Canadian Studies at Carleton University) may be made without the written permission of the author. To quote this article refer to: ― Sheldon Roussy in collaboration with Brittany Collier, The Cultural Appropriation of the Sweat Lodge Ceremony, Capstone Seminar Series, (Re)Negotiating Artifacts of Canadian Narratives of Identity, Volume 4, number 1, Spring 2014, page number and date of accession to this website: http://capstoneseminarseries.wordpress.com

Page 3: The Cultural Appropriation of the Sweat Lodge Ceremony · PDF fileTHE CULTURAL APPROPRIATION OF THE SWEAT LODGE CEREMONY !! 4! Cultural Appropriation Defined Cultural appropriation

SHELDON ROUSSY AND BRITTANY COLLIER

CAPSTONE SEMINAR SERIES (Re)Negot iat ing Arti fac ts o f Canadian Narrat ives o f Ident i ty , Volume 4, Number 1, Spring 2014.

    3  

The Cultural Appropriation of the Sweat Lodge Ceremony

Sheldon Roussy in collaboration with Brittany Collier

ABSTRACT

Cultural appropriation is a persistent topic with regards to cultural and Indigenous studies in Canada. This paper holds that the cultural appropriation of the Indigenous sweat lodge ritual limits Indigenous community control resulting in benefits for individuals and organizations actively appropriating the ceremony. This article highlights the negative implications of appropriating the sweat lodge tradition through a tragic 2009 incident led by self-help guru James Ray. It is argued that intercultural understanding—though limited—must be fostered to ensure the future safety of sweat lodge participants in both Canada and the United States.

KEYWORDS

Cultural Appropriation, Sweat Lodge, New Age Movement, James Ray, Indigenous Spirituality, Cross cultural awareness

Page 4: The Cultural Appropriation of the Sweat Lodge Ceremony · PDF fileTHE CULTURAL APPROPRIATION OF THE SWEAT LODGE CEREMONY !! 4! Cultural Appropriation Defined Cultural appropriation

THE CULTURAL APPROPRIATION OF THE SWEAT LODGE CEREMONY

 

  4  

Cultural Appropriation Defined

Cultural appropriation can be defined as the “use of one’s culture’s symbols,

artifacts, genres, rituals, or technologies by members of another culture—regardless of

intent, ethics, function, or outcome” (R. A. Rogers 476). This definition frequently has

a negative connotation, associated with the assimilation and exploitation of

marginalized peoples. This broad understanding positions cultural appropriation as a

process in which another groups’ culture is transformed to meet the needs of

individuals or communities (Rogers 476). There are currently many examples of

Indigenous cultural appropriation in Western films, media, and popular culture.

Teenagers wear moccasins, pop stars do not question the use of headdresses, and

popular films reinforce stereotypes of homogenous and ancient Indigenous cultures.

Appropriation can also extend to cultural ceremonies such as sweat lodges used by

spas and other fitness organizations. A sweat lodge is a group therapy sweating

session in a covered dome structure with important spiritual significance for

Indigenous communities. These instances of cultural appropriation limit Indigenous

communities’ ability to control the representation and meaning of their cultural

ceremonies and symbols. This paper will therefore expand upon the above definition

of cultural appropriation to include loss of control by Indigenous communities and

the resulting benefits for those appropriating the ceremony.

This complex and specific understanding will be applied to a discussion of the

cultural appropriation of the sweat lodge ceremony, which has recently experienced a

surge in popularity as an essential part of health and fitness in North America.

Individuals or groups appropriating this sacred ceremony are driven by the lure of

potential economic and professional benefit, which thereby creates challenges for

communities attempting to protect the sweat lodge as a specific cultural ritual.

Page 5: The Cultural Appropriation of the Sweat Lodge Ceremony · PDF fileTHE CULTURAL APPROPRIATION OF THE SWEAT LODGE CEREMONY !! 4! Cultural Appropriation Defined Cultural appropriation

SHELDON ROUSSY AND BRITTANY COLLIER

CAPSTONE SEMINAR SERIES (Re)Negot iat ing Arti fac ts o f Canadian Narrat ives o f Ident i ty , Volume 4, Number 1, Spring 2014.

    5  

Misinterpretation of the ceremony is common as it is often removed from its original

context, which limits the possibility for effective cross-cultural understanding.

Indigenous communities quickly lose control of the representation and meaning of

the ceremony, often finding it difficult to reassert their perspectives. These ideas will

be explored using the tragic 2009 incident in which several people died as a result of a

sweat lodge ceremony performed by James Ray. This example demonstrates the clear

consequences for unqualified practitioners of the ceremony, while also posing

challenges to Indigenous groups in both Canada and the United States. Although this

case study is located within the United States, discussions of cultural appropriation are

relevant for Indigenous communities on both sides of the border.

The cultural appropriation of the sweat lodge ceremony stems from a

misunderstanding between Indigenous and non-Indigenous cultures. Cross-cultural

awareness in which groups learn and exchange perspectives is difficult to attain

through cultural appropriation. Though it is held as a sacred ceremony, some

Indigenous communities have encouraged the participation of certain non-Indigenous

people. Problems arise however when the symbolic elements are misinterpreted, and

the ceremony is conducted in a manner that is inconsistent with those that are

deemed to be traditional. It is therefore of the upmost importance to foster a sense of

awareness and understanding between Indigenous peoples, the public, and those who

are seeking to take part in sweat lodge ceremonies. To provide context for the

arguments, a brief overview of the sweat lodge ceremony and cultural appropriation

of the sweat lodge tradition will be discussed, followed by an analysis of the case study

of James Ray.

Page 6: The Cultural Appropriation of the Sweat Lodge Ceremony · PDF fileTHE CULTURAL APPROPRIATION OF THE SWEAT LODGE CEREMONY !! 4! Cultural Appropriation Defined Cultural appropriation

THE CULTURAL APPROPRIATION OF THE SWEAT LODGE CEREMONY

 

  6  

The Ins And Outs Of The Sweat Lodge

Group sweating is an integral method and custom of human health therapy that

has been practiced for thousands of years by various cultures around the world. In

fact the earliest known medical document, The Ayurveda, considered sweating to be

such an important aspect of health that it prescribed fourteen different methods of

sweat therapy. (Aaland). In Canada and the United States, anthropologists such as

Raymond Bucko, have discovered references to the sweat lodge among groups such

as the Dakota and Lakota American Natives as early as 1680 (24). Many academics

argue that the sweat lodge was created as a means to combat the onslaught of

colonialism, and was nonexistent prior to the arrival of Europeans. (Powell 517)

Sweat Lodge traditions differ across North America, with the main differences

being the resources available and the cultural teachings associated with the ceremony

that may differ over time. For example, Indigenous groups in the United States, such

as the Lakota or the Hupa, build their structures mainly out of rocks, while most

Canadian indigenous groups use tree branches and rawhide (Bucko 21). Though the

elements of the tradition may be unique between groups, the holistic purpose of

rejuvenating the mind, body, spirit and soul remains consistent regardless of the

Indigenous group practicing the ceremony. As with most Indigenous traditions, every

aspect of the sweat lodge contains an underlying spiritual element, reaching far

beyond the physical world (Speilmann 158).

The sweat lodge ceremony is therefore highly complex, as demonstrated by the

intricate symbolism within any given lodge. For example, a typical Anishinaabe sweat

lodge structure in Ontario symbolizes the womb of Mother Earth while the path to

the fire pit represents the umbilical cord (Bucko 156). Rocks, known as the

Grandfathers, are heated in the fire for several hours before the beginning of the

ceremony.

Page 7: The Cultural Appropriation of the Sweat Lodge Ceremony · PDF fileTHE CULTURAL APPROPRIATION OF THE SWEAT LODGE CEREMONY !! 4! Cultural Appropriation Defined Cultural appropriation

SHELDON ROUSSY AND BRITTANY COLLIER

CAPSTONE SEMINAR SERIES (Re)Negot iat ing Arti fac ts o f Canadian Narrat ives o f Ident i ty , Volume 4, Number 1, Spring 2014.

    7  

The Grandfathers are perceived to be living beings and nature’s oldest objects.

As they arise from underground, the Grandfathers are viewed as a gateway to the

spiritual world, imparting wisdom and sacred knowledge to those who bask in their

steam (Pelech 76). To Indigenous communities, the most important aspect of the

lodge is not the physical act of sweating, but rather the cultural continuity of the

ceremony. To examine the implications for Indigenous communities in Canada and

the United States, this paper will now provide a short overview of cultural

appropriation.

Understanding Cultural Appropriation

Cultural appropriation can be understood as taking an expression, tradition, or

way of knowing, and presenting it improperly, which unjustly provides benefits to the

group who ‘borrowed’ the information. Appropriation has existed since the initial

contact of settler and Indigenous cultures, where researchers had wrongfully taken

knowledge of medicine at the expense of Indigenous groups (Bucko 24). This legacy

has continued into the present, now in a different form through the incorporation of

the sweat lodge into the North American economy. The 1980’s ‘New Age’ spirituality

movement has created a surge of popularity for Indigenous cultural knowledge, and

traditions such as the sweat lodge. This consumer trend commercializes Indigenous

spirituality as an economic sector of profit (Aldred 331), which is consumed by non-

Indigenous people at the expense of Indigenous communities.

The ‘New Age’ movement is the response by a significant number of White

suburban and urban middle-aged baby-boomers who feel uprooted from cultural

traditions, community belonging, and spiritual meaning (Aldred 329).

Page 8: The Cultural Appropriation of the Sweat Lodge Ceremony · PDF fileTHE CULTURAL APPROPRIATION OF THE SWEAT LODGE CEREMONY !! 4! Cultural Appropriation Defined Cultural appropriation

THE CULTURAL APPROPRIATION OF THE SWEAT LODGE CEREMONY

 

  8  

Driven by consumer capitalism, ‘New Agers’ pursue spiritual meaning through the

acts of purchase.

Examples of this can be found within the publishing industry with regards to ‘Native

American’ medicine books. Authors such as Lynn Andrews and Mary Summer Rain

have produced New York and Los Angeles Times best selling books through the

appropriation of Indigenous spirituality (Aldred 331). These non-Indigenous women

also lead expensive workshops, claiming to teach their consumers “how to practice

Indigenous spirituality” (Aldred 331). Moreover, products such as “sweat kits” can be

purchased over the phone (1-800-36-SWEAT), which will give a consumer the “total

experience” through their own personal tent product (Aldred 334). These instances of

cultural appropriation lead to an examination of reasoning behind such actions.

Appropriating The Sweat Lodge For Personal Benefit

A study conducted by Oklahoma State University investigated the effects of

group dynamics during sweat therapy. The research discovered that participants

reported more therapeutic factors, including stronger group cohesion, as a result of

group sweating. The study further concluded that sweat lodge use promotes healthier

skin, aids in eliminating toxins, enhances immunity, and provides deeper sleep, pain

relief and muscle relaxation (Colmont, Eason and Winterowd 330). The study notes

that sweating has been helpful in treating insomnia, arthritis and even cancer

treatment. Though sweating has its physical health benefits, the group setting has

tremendously positive effects on the mind of participants. These factors make the

sweat lodge appealing as a means of successfully accumulating profit by capitalizing

on the New Age Movement associated with a focus on connecting with the

environment (Aldred 332).

Page 9: The Cultural Appropriation of the Sweat Lodge Ceremony · PDF fileTHE CULTURAL APPROPRIATION OF THE SWEAT LODGE CEREMONY !! 4! Cultural Appropriation Defined Cultural appropriation

SHELDON ROUSSY AND BRITTANY COLLIER

CAPSTONE SEMINAR SERIES (Re)Negot iat ing Arti fac ts o f Canadian Narrat ives o f Ident i ty , Volume 4, Number 1, Spring 2014.

    9  

Professional advancement is an important motivator for the appropriation of

the sweat lodge ceremony. The professional opportunities to develop a reputation as

an important trainer or health guru can result in economic benefit (Aldred 331). As

indicated by this example, appropriation of the ceremony has many clear benefits for

individuals wanting to gain profit and professional advancement opportunities as a

result of the New Age Movement.

Consequences Of Appropriation For Indigenous Communities

The multiple benefits of cultural appropriation have transformed the sweat

lodge into a form of commercialization consumed by non-Indigenous people at the

expense of Indigenous communities. Indigenous communities express concern as

often non-Indigenous people claim authority for the definition and meaning of the

Indigenous tradition means, therefore distorting understandings (Rogers 487). This

community concern ultimately reflects the challenges associated with attaining cross-

cultural understanding when they lose control over the meaning of the ceremony.

These frequently non-Indigenous ‘authority’ figures claim to be knowledgeable about

the meaning and symbolism of the practice, which as the case study of James Arthur

Ray outlined later in this paper demonstrates, is often false.

Another concern deals with the issue of cultural preservation. Cultural practices

are best understood in their native contexts and advocates for Indigenous

communities believe that preservation of their cultures should be a priority (York

368). The appropriation of the sweat lodge has thus caused communities to lose

control of the tradition.

Page 10: The Cultural Appropriation of the Sweat Lodge Ceremony · PDF fileTHE CULTURAL APPROPRIATION OF THE SWEAT LODGE CEREMONY !! 4! Cultural Appropriation Defined Cultural appropriation

THE CULTURAL APPROPRIATION OF THE SWEAT LODGE CEREMONY

 

  10  

The free market principles of the New Age movement exploit the sweat lodge

tradition because it encourages a homogenization of cultural standards (York 368),

resulting in the removal of the tradition from the communities who hold it as a sacred

ritual.

Not only does appropriation move the sweat lodge tradition away from its

roots, it contributes to a further misunderstanding between Indigenous and non-

Indigenous cultures. This is problematic because the traditional lodge leaders, through

the spiritual connection, contain the significance of ceremony within the teachings.

The case of James Ray and his misappropriation of the sweat lodge will now be

explored in more detail, enhancing the discussion of cultural appropriation.

James Ray’s Deadly Sweat Lodge

In what the Lakota Nation has termed a “misappropriation of faith,” popular

self-help guru James Ray performed a sweat lodge ceremony in 2009 that resulted in

the tragic death of three people (Goulias). This case of cultural appropriation has left

many Indigenous communities bewildered. As a means of professional advancement

and economic benefit, Ray charged nearly $10,000 for participants to take part in a

week long ‘renewal camp,’ the final stage being the Native American sweat lodge. A

small dome structure was crafted and covered with tarps, which were described as

impermeable and non-breathable. Nearly 50 people were crammed into the small

structure, eventually resulting in the deaths of three individuals and leaving many

more ill (Dougherty).

The sweat lodge session took place the day after participants had spent twenty-

four hours fasting in the Arizona desert without food or water. Shortly into the

ceremony, several people experienced severe discomfort and many began to vomit

and faint. There is no evidence that any help was given to them (Dougherty).

Page 11: The Cultural Appropriation of the Sweat Lodge Ceremony · PDF fileTHE CULTURAL APPROPRIATION OF THE SWEAT LODGE CEREMONY !! 4! Cultural Appropriation Defined Cultural appropriation

SHELDON ROUSSY AND BRITTANY COLLIER

CAPSTONE SEMINAR SERIES (Re)Negot iat ing Arti fac ts o f Canadian Narrat ives o f Ident i ty , Volume 4, Number 1, Spring 2014.

    11  

Throughout the ceremony, Ray maintained that nobody was allowed to leave until the

round had ended. Ray was notified that a woman had passed out and he replied by

saying that they would worry about it after the round was over. In 2011, Ray was

criminally charged and found guilty on three accounts of negligent homicide resulting

in a two year prison sentence (Ortega). The Oglala Lakota’s also filed a lawsuit against

the state of Arizona, Ray, and the Angel Valley Retreat Centre, the site where the

sweat lodge took place. The litigation alleged that the appropriation of the sweat lodge

was an example of fraud and theft of intellectual property (Rehfeld). This lawsuit was

later dismissed; however, civil litigation brought forward by the families of the victims

was settled for a total of three million dollars (Press).

The Cultural Appropriation Of James Ray’s Lodge

Aside from the inhumane treatment and criminal activity, Ray’s sweat lodge is a

form of cultural appropriation demonstrating a deep misunderstanding between

Indigenous and non-Indigenous cultures. Ray misappropriated and misrepresented

the sweat lodge within the context of the New Age spirituality, as nothing about Ray’s

lodge speaks traditional. This is offensive for all Indigenous communities who use the

sweat lodge tradition. The sweat lodge was never intended to be profitable, as from an

Indigenous viewpoint economic benefit diminishes the sanctity of the tradition and

distances it from its true roots and purpose.

Members of the Lakota Nation advocate that the tragedy was a direct result of

the absence of Indigenous community members with lodge experience throughout

the ceremony. The sweat lodge ceremony carries with it a risk of danger, so it is

important to have them conducted by properly trained individuals.

Page 12: The Cultural Appropriation of the Sweat Lodge Ceremony · PDF fileTHE CULTURAL APPROPRIATION OF THE SWEAT LODGE CEREMONY !! 4! Cultural Appropriation Defined Cultural appropriation

THE CULTURAL APPROPRIATION OF THE SWEAT LODGE CEREMONY

 

  12  

There are generally two people in charge, the first being the lodge leader who is

responsible for the participants, prayers, and teachings. The second is the fire keeper,

who transports the grandfathers, maintains the fire, and responds to the requests of

the lodge leader. Ray claimed to have extensive experience with sweat lodges, but this

does not mean he was qualified to perform the ceremony (Rehfeld). Each Indigenous

community practicing the tradition has a vigorous training process for those who wish

to become qualified lodge leaders or fire keepers (Garrett, Torres-Rivera and

Brubaker 321). Though Ray may have had extensive experience with the sweat lodge

ceremony, there is no evidence suggesting that an Indigenous group had properly

trained him. This may well be the most offensive part of this cultural appropriation.

This is because the most significant feature of a traditional lodge ceremony is the

teachings of the lodge leader who communicates with the spirits. Ray’s lodge was

absent of teachings in connection of spiritual knowledge or guidance within the lodge.

Instead it was a test for the participants, who were forced to endure extreme heat,

while being dehydrated, and without proper guidance from their leader.

In an effort to reproduce the sweat lodge tradition, many key safety measures

were overlooked. The construction of the structure was not made in a traditional

manner, as the lodge was not breathable. Traditionally in preparation for a sweat

lodge ceremony, the place where the lodge is built is sacred. The methods in which

the lodge is constructed pay specific attention to the natural law of reciprocity

(Garrett, Torres-Rivera and Brubaker 321). Gifts are given for everything that is

respectfully taken from nature to maintain the balance of the relationship. A

traditional lodge is covered with breathable materials, including animal skins or

blankets, to ensure the safety of participants (Garret, Torres-Rivera and Brubaker

320). Ray’s lodge was not crafted in such a manner and was covered with countless

non-breathable tarps (Rehfeld). The construction of Ray’s lodge in this manner

created danger from the outset.

Page 13: The Cultural Appropriation of the Sweat Lodge Ceremony · PDF fileTHE CULTURAL APPROPRIATION OF THE SWEAT LODGE CEREMONY !! 4! Cultural Appropriation Defined Cultural appropriation

SHELDON ROUSSY AND BRITTANY COLLIER

CAPSTONE SEMINAR SERIES (Re)Negot iat ing Arti fac ts o f Canadian Narrat ives o f Ident i ty , Volume 4, Number 1, Spring 2014.

    13  

Ray’s conduct during the lodge session was a marked departure from a

traditional lodge as well, as during an Indigenous ceremony participants can exit the

lodge at anytime. During the ceremony, there are four rounds that together typically

last for three hours. One may leave the lodge if the heat is too extreme, but can only

re-enter when another round starts (Garret, Torres-Rivera and Brubaker 321). This

has always been accepted within an Indigenous lodge ceremony, as bearing the heat is

less important than the teachings of the lodge leader, and the social cohesion of the

group. Personal safety should always be at the forefront of the sweat lodge ritual,

which is why a qualified professional should make the structure.

A traditional lodge always places the group dynamic at the forefront of the

ceremony. Even though one may not be related to those within the lodge, the group is

considered family. Ray’s lodge misconstrued this element of the tradition, as even in

times of dire need, participants were forced to “push through” their distress on their

own.

This case study clearly indicates the negative effects of cultural appropriation of

the sweat lodge ceremony. This appropriation is advanced through a

misunderstanding of traditional elements such as the profitability of the ceremony,

breathability of the structure, the family aspect, the teachings within, and the safety of

participants.

Summary

This paper has demonstrated the consequences of cultural appropriation, which

are especially significant when dealing with a potentially dangerous tradition such as

the sweat lodge. Many of the primary cultural elements are overlooked to the

detriment of Indigenous communities interested in attaining cross-cultural

understanding.

Page 14: The Cultural Appropriation of the Sweat Lodge Ceremony · PDF fileTHE CULTURAL APPROPRIATION OF THE SWEAT LODGE CEREMONY !! 4! Cultural Appropriation Defined Cultural appropriation

THE CULTURAL APPROPRIATION OF THE SWEAT LODGE CEREMONY

 

  14  

The cultural appropriation of the sweat lodge has created numerous challenges

for communities that recognize it as a specific cultural ritual concerning the

relationships between non-Indigenous and Indigenous groups. The commercialization

of this tradition moves it away from its true roots, and from the hands of the

Indigenous communities in both Canada and the United States who recognize it as a

sacred ritual. The case study of James Ray is an example of the misunderstandings of

the sweat lodge that ultimately ended in tragedy. Ray’s ceremony was not complacent

with the traditional methods of an Indigenous sweat lodge, and as a result three

people lost their lives. Intercultural understandings must therefore be created in order

to ensure that this does not happen in the future. The recent surge of the sweat lodge

tradition caused by the ‘New Age’ movement only makes the need for intercultural

understanding more pressing. This paper can serve as a means to spread knowledge

and awareness among Indigenous communities seeking to preserve the tradition, and

others seeking to appropriate or participate in the sweat lodge.

Bibliography

Aaland, Mikkel. Sauna and Health: Sweat Bathing and The Body. 2011. Web. 1 Apr. 2014.

Aldred, Lisa. "Plastic Shamans and Astroturf Sundances: New Age Commercialization of Native Spirituality." American Indian Quarterly 24.3 (2000): 329-352. Web. 31 Mar. 2014.

Bucko, Raymond. The Lakota Ritual of the Sweat Lodge: History and Contemporary Practice. Nebraska: University of Nebraska Press, 1998. Print.

Colmont, et al. "Investigating the Effects of Sweat Therapy on Group Dynamics and Affect." The Journal for Specialists in Group Work 30.4 (2005): 329-341. Web. 28 Mar. 2014

Page 15: The Cultural Appropriation of the Sweat Lodge Ceremony · PDF fileTHE CULTURAL APPROPRIATION OF THE SWEAT LODGE CEREMONY !! 4! Cultural Appropriation Defined Cultural appropriation

SHELDON ROUSSY AND BRITTANY COLLIER

CAPSTONE SEMINAR SERIES (Re)Negot iat ing Arti fac ts o f Canadian Narrat ives o f Ident i ty , Volume 4, Number 1, Spring 2014.

    15  

Dougherty, Doug. "For Some Seeking Rebirth, Sweat Lodge Was End." The New York Times. 21 Oct. 2009. Web. 30 Mar. 2014.

<http://www.nytimes.com/2009/10/22/us/22sweat.html?pagewanted=all&action=click&module=Search&region=searchResults%230&version=&url=http%3A%2F%2Fquery.nytimes.com%2Fsearch%2Fsitesearch%2F%3Faction%3Dclick%26region%3DMasthead%26pgtype%3DHomepage%26module%3DSearchSubmit%26contentCollection%3DHomepage%26t%3Dqry388%23%2Fsweat+lodge>.

Garrett, Micheal Tlanusta, et al. "Crying for a Vision: Native American Sweat Lodge Ceremony as Theraputic Intervention." Journal of Counselling and Development 89 (2011): 318-325.

Goulias, Bob. "Sweat Lodge Tragedy, A Missapropriation of Faith." Bob Goulais Anishinaabe. 2009. Web.

Harris, Dan. "James Ray Found Guilty of Negligent Homicide in Arizona Sweat Lodge Case." ABC News. June 22, 2011. Web.

Lazarus, Michael. "The Lowell." 19 October 2006. Web. 30 March 2014. <http://thelowell.org/2006/10/19/anti-racist-measures-take-culture-away-from-sports-1006/>.

Ortega, Bob. "Sweat Lodge Case: Ray Guilty on Three Accounts of Negligent Homicide." 23 June 2011. Web. 30 March 2014. <http://www.azcentral.com/news/articles/2011/06/22/20110622sweat-lodge-case-james-ray-verdict-arizona.html>.

Pelech, William and Jeanette Waegemakers Schiff. "The Sweat Lodge Ceremony for Spiritual Healing." Religion and Spirituality in Social Work 26.4 (2007): 71-93. Web.

Powell, Peter. Sweat Medicine: The Continuing Role of the Sacred Arrows, The Sun Dance, and the Sacred Buffalo Hate in Northern Cheyenne History. Oklahoma: Oklahoma University Press, 1969.

Page 16: The Cultural Appropriation of the Sweat Lodge Ceremony · PDF fileTHE CULTURAL APPROPRIATION OF THE SWEAT LODGE CEREMONY !! 4! Cultural Appropriation Defined Cultural appropriation

THE CULTURAL APPROPRIATION OF THE SWEAT LODGE CEREMONY

 

  16  

Schennum, Michael. "Sweat Lodge Lawsuit Settled for $3M." USA Today. 2 December 2011. Web. 31 March 2014 <http://usatoday30.usatoday.com/news/nation/story/2011-12-02/sweat-lodge-deaths-arizona-settlement/51592820/1>.

Rao, Pratima V. and Bruce Ziff "Introduction to Cultural Appropriation: A Framework for Analysis." Rutgers University Press, 1997. Web.

Rehfeld, Nina. "Lakota Tribe Files Lawsuit Against Parties in Sweat Lodge Incident." 17 Nov 2009. NDN News. Web. 30 Mar 2014 <http://ndnnews.com/2009/11/lakota-tribe-files-lawsuit-against-parties-in-sweat-lodge-incident/>.

Rogers, Richard A. "From Cultural Exchange to Transculturation: A Review and Reconceptualization of Cultural Appropriation." Communication Theory 16 (2006): 474-503. Web.

Speilmann, Roger. Anishnaabe World: A Survival Guide for Building Bridges Between Canada and First Nations. Sudbury: Your Scrivener Press, 2009. Print.

York, Michael. "New Age Commodification and Appropriation of Spirituality." Journal of Contemporary Religion 6.3 (2001): 361-372.

Young, James. "Profound Offense and Cultural Appropriation." The Journal of Aesthetics and Art Criticism 63.2 (2005): 135-146. Web.