March 15, 2003
I, Chief Arvol Looking Horse, 19th
Generation Keeper of the Sacred White Buffalo Calf Pipe, would
like to thank all the People that attended this historic
"Protection of Ceremonies" meeting.
Bernard Red Cherries - Northern
Cheyenne Nation, Northern Cheyenne Arrow Priest and Elk Society
Headsman
Tweety Little Bird - Northern Cheyenne Nation, No. Cheyenne Elk
Horn Scraper Society
Lee Pedro - Southern Arapahoe Nation, Southern Arapahoe Rabbit
Man (Holy Man)
Dave Chief - Ogallala Nation, Lakota Spiritual Leader
Dave Swallow - Ogallala Nation, Medicine Bundle Keeper
Kevin Horse Looking - Ogallala Nation, Medicine Bundle Keeper
Floyd Hand - Ogallala Nation, Medicine Bundle Keeper
Silo Black Crow - Ogallala Nation, Medicine Bundle Keeper
Sam Moves Camp - Ogallala Nation, Medicine Bundle Keeper
Chris Leith - Prairie Island Dakota Community, Medicine Bundle
Keeper
Gaylen Drapeau Sr. - I-hank-to-wa (Yankton Sioux) Nation,
Medicine Bundle Keeper
Gaylen Drapeau Jr. - I-hank-to-wa (Yankton Sioux) Nation,
Medicine Bundle Keeper
Ambrose Little Ghost - Spirit Lake Dakota Nation, Dakota
Spiritual, Leader
Calvin Medicine Bear First - Assinoboine Nakota Nation, Nation,
Spiritual Leader
Leonard Crow Dog - Si-c'an-g'u Rosebud Sioux Nation, Medicine
Bundle Keeper
Roy Stone Sr. - Si-c'an-g'u Rosebud Sioux Nation, Medicine
Bundle Keeper
Ned Medcalf - Si-c'an-g'u Rosebud Sioux Nation, Interpretor/advisor
Leon Red Dog - Hoh'-wo-ju Cheyenne River Sioux Nation, Medicine
Bundle Keeper
Steve Vance - Hoh'-wo-ju Cheyenne River Sioux Nation, Medicine
Bundle Keeper
Francis Yellow - Hoh'-wo-ju Cheyenne River Sioux Nation,
Medicine Bundle Keeper
Jacob Sanderson - Cree Nation Canada, Medicine Bundle Keeper
Kevin Ta-c'an - Sioux Valley Manitoba Dakota Nation, Dakota
Spiritual Leader
On March 8th and 9th, Spiritual Leaders
and Bundle Keepers of the Lakota, Dakota, Nakota Nation,
Cheyenne Nation and Arapahoe Nation were called together to
discuss the protection from the abuse and exploitation of our
ceremonies. The meeting was held at the Cultural Center in Eagle
Butte, South Dakota, hosted by the Cheyenne River Sioux Tribe. I
would also like to acknowledge the financial donation from the
Prairie Island Dakota Community.
Discussions in the meeting included the molestation taking place
in ceremony, indecent mockery, mixing of new age beliefs,
charging for ceremonies and death, which was never heard of
before in our ancient ceremonial history. There was also
discussion of the use of other 'medicines' (drugs) in and around
our ceremonies. When the White Buffalo Calf Woman brought the
Sacred Bundle, she instructed that only those with a pure mind
and heart should touch the C'anupa. The ceremonies in question,
in reference to all the Plains Tribes, were the I-ni-pi
(Purification Ceremony), Wi-wanyang-wa-c'i-pi (Sundance
Ceremony) and Han-ble-c'i-ya (vision quest) Sacred Rites.
We put out notice in the newspapers, native radio stations
and also contacted people through the phone. I offered prayers
for the safe journey of the People to this very important
historic meeting. Those that could not attend, I acknowledge
their prayers for a good outcome for our concerns.
After long discussion and testimonies of the concerns and
issues, it was decided that it would be up to me, as the Keeper
of the Sacred White Buffalo Calf Pipe to make a decision. It was
good to feel the beginning of a Unity amongst our People. This
has been my concern for many decades, especially now, when we
are facing an oncoming war. We need to stand strong with our
ceremonies!
I will state what the decision is and also explain the
reasons. I will state the protocols to our Seven Sacred Rites,
which were passed down to me when I became the next Keeper at
the age of 12 years old. These protocols are traditional
knowledge passed down through our oral history and need to be
brought back to strengthen our 'Ho-c'o-ka' (our sacred alters)
once again.
I will also address the areas that I cannot be involved in.
My responsibility is the Seven Sacred Rites. It was decided,
from March 9th, 2003 and forward, there will be no non-Natives
allowed in our sacred Ho-c'o-ka (our sacred alters) where it
involves our Seven Sacred Rites. The only protection with this
decision in Government law; is that only enrolled members can
carry an eagle feather. In all the Seven Sacred Rites, there has
always been the understanding of earning and a requirement of an
eagle feather while participating in these Rites. The eagle
feather stands for Indigenous knowledge and guidance in our
spiritual ways.
The Wi-wanyang-wa-c'i-pi (Sundance Ceremony): The only
participants allowed in the center will be Native People. The
non-Native people need to understand and respect our decision.
If there have been any unfinished commitments to the Sundance
and non-Natives have concern for this decision; they must
understand that we have been guided through prayer to reach this
resolution. Our purpose for the Sundance is for the survival of
the future generations to come, first and foremost. If the
non-Natives truly understand this purpose, they will also
understand this decision and know that by their departure from
this Ho-c'o-ka (our sacred alter) is their sincere contribution
to the survival of our future generations.
Please understand the Wi-wanyang-wa-c'i-pi Ceremony is not
only taking place in the center (Ho-c'o-ka) with the dancers.
Cremonial participation also depends on all the supporters on
the outside of the arbor who should be in prayer. From the gate,
to the cook shack, to the fire-keepers, to the supporters around
the arbor, to even the moon camp, all people are still a part of
this sacred ceremony.
There should be a preparation of 'Han-ble-c'i-ya' (vision
quest) before you become a participant of the Sundance.
We shall go back into this ceremony with the proper
protocols before and during the ceremony itself. Only those that
have had the dream or direction through a ceremony, in concern
of someone's health, should be dancing. Dancers should be
secluded from outside participants, as to not be contaminated by
other people's energy or thoughts. There should be absolutely no
food or water during this four-day ceremony. If there are health
problems, you should choose a person to finish your commitment.
This ceremony is supposed to be for those that believe they can
fulfill all required four days of the ceremony.
Han-ble-c'i-ya (Vision Quest): The vision quest should be
only for Native People that have had the dream or vision. This
Rite is also for the young men and women that reach the age of
12 years of age.
I-ni-pi (Purification Ceremony): Those that run this sacred
rite should be able to communicate with Tun-ca-s'i-la (our
Sacred Grandfathers) in their Native Plains tongue. They should
also have earned this rite by completing Han-ble-c'i-ya and the
four days and four years of the Wi-wanyang wa-c'i-pi.
The other four sacred rites of the Hun-ka ka-g'a (Making of
a Relative), the Ta-pa kah'-g'o-ya (Throwing of the Sacred
Ball), Wi-yan is'-na ti (Womanhood Ceremony) and the Na-g'i glu-ha
(Keeping of the Spirit Ceremony), should be only handled by
legitimate Lakota, Dakota, Nakota Oyate (People).
It was also decided only legitimate Lakota, Dakota, Nakota
Oyate Medicine Bundle Keepers should handle any other ceremonies
that are connected to our Ho-co-ka, such as the Lo-wa-pi and U-wi-pi
ceremonies. There should be no price tag allowed to participate
in any of our Sacred Ceremonies. The only protocol needed for a
ceremony is to o-pa-g'i, meaning to offer your C'anupa or offer
tobacco that has been prayed with, in which the Medicine Person
accepts or not accept if he is not able to assist.
Medicine People do need to survive, and if people wish to
give a monetary or any other gifts after they receive their help
from ceremony, giving it from their hearts, I see no problem
with that. We have to have faith that the Grandfathers will
provide for our needs to survive in this modern society; whether
the gift is money, blankets, food or anything that represents
how much they appreciate the help. Some people can afford big
gifts, some people cannot. It all balances out.
My position is only for the Seven Sacred Rites. I cannot
dictate to our Medicine People who they allow to attend and
support these Rites, in reference to non-Native People. I cannot
dictate who they choose to doctor in their ceremonies. I cannot
dictate where they travel to doctor.
I have my own personal feelings on who should be Keepers of our
Sacred C'anupa (Pipe). The C'anupa is very sacred and the Keeper
should first be given a dream and be of Native decent. This
issue should be further discussed in our future meetings. The
reason for my feelings is that I am aware the C'anupa has gone
out to the International community and has been for sale. I know
that most non-Native People do not understand the important
protocols or have had the Traditional background to carry this
sacred item properly. I am aware of women in their moon and men
with blood on their hands (to take ones life intentionally) have
been allowed to touch and carry the C'anupa. These serious
situations were never to be allowed. I offer thanks to the
non-Native People that have returned the C'anupa to our People,
after I privately shared my concerns with them. I acknowledge
their true sincerity in assisting our Nation to protect the
survival of our Traditional way of life on behalf of our future
generations. They have helped us bring back honor and respect to
our sacred Ho-c'o-ka and C'anupa.
There was also discussion of only the Plains Tribal members to
participate in the Ho-co-ka of the Wi-wanyang wa-c'i-pi and the
Han-ble-c'i-ya Ceremonies. In the early 70's, Chief Fools Crow
and my father Stanley Looking Horse decided to allow other
Native Nations to participate in these Rites. Their reasons were
based on the fact that most Nations have lost their ways through
assimilation or lack of Teachers to teach their Indigenous ways.
They honored and understood the unity of the First Nations
People when different Tribes came to the aid of the Wounded Knee
Occupation. I cannot undo their decision out of respect for our
Chief and Elder. It has also been in our history that our
Ancestors have respectfully shared our ceremonies with other
Indigenous Nations.
The original teachings were that the Pipe Carrier should make
their own C'anupa. There was an understanding of the sincere
spiritual energy and the traditional values passed down through
our bloodlines. All the values of compassion, love, honor,
respect and truth are molded into the spiritual life they are
creating. I hope that one day the future generations will again
pick up this important protocol.
I would like to invite all our Lakota, Dakota, Nakota Nations to
the next ceremony when I bring out the Sacred White Buffalo Calf
Bundle. The dates in the fall will be announced. During this
time we will place the 12 honorable compassionate men to assist
in taking care of the concerns of the Sacred C'anupa. We will
also discuss the protocols of the need to have a good mind and
good heart to be a member of the Societies that will carry out
these decisions in a respectful manner.
There will be another Protection of Ceremonies meeting to
further discuss and address these serious issues in the future.
This meeting will be sponsored by the Cheyenne Nation.
Once again, I thank all those that have offered prayers for
these very serious issues to be discussed and handled in a good
way.
In the Sacred Hoop of Life, where there is no ending and no
beginning!
Mitakuye Oyasin,
Arvol Looking Horse,
