Native Americans draw closer to nature through ceremonies

PENROSE - At dusk on a recent Saturday, five men entered a lowslung structure to sit in darkness around a pile of burning-hot rocks. Sweat dripped from their half-naked bodies as steam filled the air.

For nearly three hours, the men baked in the Lakota sweat lodge while uttering prayers of confession and thanks to Creator, whom many Native Americans believe created all things.

For thousands of years, various Indian tribes across the U.S. have used sweat lodges to commune not only with Creator, but also with nature.

A growing number of religions are embracing a faith-based role as stewards of the Earth, but Native Americans say they never forgot it in their daily lives and spiritual
practice, most notably in the sweat lodge.

"It's turned into a fad of going green, but native people have been green for a long time," said Jacob Anaya, a Laguna Pueblo Indian who practices Lakota rites and runs the Penrose sweat lodge. "Our duty toward nature is to be one with it. If we don't take care of it, it won't take care of us."

The sweat lodge in Penrose was created from natural elements to facilitate this connection. The 10-foot-diameter structure, which at most seats 10 people, is ribbed with willow branches, covered in cotton blankets and has a dirt floor.

Steam is generated in the domed lodge by pouring water on lava rock piled inside after it is heated to a glowing red in an outdoor fire.

As people sweat, their bodies are purified, Anaya said. The lodge's darkness focuses the mind inward, he said, and the group members' prayers help them realize Creator's presence.

Though a descendant of a southwest New Mexico tribe, 48-year-old Anaya befriended Lakota Indians of the northern plains who taught him about the Lakota sweat lodge.

"The sweat lodge slows us down to the heartbeat of Mother Earth," Anaya said. "Then we can take care of a lot of things, medically, emotionally and physically."

Traditionally, the Lakota sweat lodge prepared tribal members for a vision quest or sun dance - both of which are meant to further the connection to nature.

A vision quest is a dayslong solitary sojourn in the wilderness with no food or water. Anaya has participated in dozens of them.

"It takes three days to turn the mind off," Anaya said.

"But once that's done, your awareness is extremely heightened. You learn what is going on in your life and in the life of the planet. You learn that the plant next to you has the same right to be here as you."

A sun dance takes place from dawn to dusk with brief breaks.

Participants can't have food or water during the performance, which can last days. The sun dance symbolizes giving oneself completely to Creator.

Another aspect of the Lakota sun dance is a piercing ceremony.

Two parallel cuts are made on a participant's chest and a stick is slid through the bleeding slits. Two ropes tied to a tree are attached to both sides of the stick.

When the sun dancer pulls backward, the ropes tighten and rip the flesh.

Anaya's chest is a battleground of scars from sun dance.

"The only thing we really have that is ours is our body, so that is our offering," Anaya said.

Sun dance is a sacrifice of time, body and the pleasures of life to Creator, he said.

Few of the dozens of people who take part each year in the monthly sittings in the Penrose sweat lodge go on to participate in a vision quest or sun dance.

Even so, many sweat lodge sitters say they've been profoundly changed by the lodge experience.

Raised Catholic, James Houston started visiting sweat lodges and studying Native American culture 20 years ago.

The Florence resident feels more connected to people and nature from his sweat lodge experiences.

"I'm here as a part of nature and want to be its steward," Houston, 43, said.

Bob Miller, 60, was also raised Catholic and for a time was a Baptist.

But he could never identify with the Christian tradition, he said.

In 1996 he discovered Native American religions and felt an immediate affinity.

Miller said his practice has opened him to a world of spirits and a greater appreciation of nature.

When he walks in nature, animals aren't afraid of him, said Miller, who learned in 1998 that he was part Cherokee.

"Everything we have comes from this Earth," Miller said.

Native American spiritual practice, Anaya said, teaches people to be content with what they have.

"American people are used to taking and never giving back," Anaya said.

"But if we got one or two things, we don't need 10 or 12.

"There needs to be a balance," he said, "and people are out of balance with nature."

-

CONTACT THE WRITER: 636-0367 or mark.barna@gazette.com