I teach people how to adapt to climate change and oppose cultural appropriation: The Neo-Shamans culturally appropriate the Sweatlodge for self-gain, and they accuse me of “Dystopian Survivalism”.
Neocolonialism has many faces: The people who are educated and should know better are the worst. If you want to be spiritual in nature: Sing your own songs, make your own ceremonies, but don’t steal from the marginalised and profit from it.
“Claudia: Actually, it came out of a journey of self-development where, having done a variety of different things, somebody said the most influential thing I ever did was to learn about survival. So I signed up for a year-long survival class with a survival quest at the end. And fire-making. But it was more than that. It was half and half with Shaman teachings too.
Manda: Was it the Eight Shields?
Claudia: Before that, although it has the same root actually, both comes through Tom Brown Jr. and through that to an Apache elder. But yes, I learnt as part of that process.
Manda: And have you used it much since?
Claudia: Yeah, it’s been a really important part. Also, at one point learnt how to hold sweat lodges and we were encouraged, or strongly advised to also light the ceremonial fire in the traditional way. And so it became, it had a real purpose then. And also I’ve taught it, I’ve held it in women’s camps, in short workshops, taking it around as a skill.
Manda: And have you worked with the Children’s Fire as a concept prior to this?
Claudia: Yes, I was also aware of the concept, it’s the seventh generation principle I’ve been aware of for a long time, but again, Mac and Embercombe that coined it with the Children’s Fire in that way. And many years ago, I made a commitment that wherever I could, I would use that in meetings. And so whenever I have a meeting, when it feels appropriate and I have a power to do that, I would bring it in. Yeah. One of the places I’m most happy about is where I’ve managed to sneak it into business training, having a load of truck drivers sitting around doing environmental training and lighting a candle in the middle and and just finding a way with words that still brings it into the centre of that.”
“Honouring the Children” while stealing from marginalised and persecuted indigenous people whose children were stolen and forced into re-education boarding schools honours nobody.
“The Cultural Appropriation of the Sweat Lodge Ceremony”
Sheldon Roussy in collaboration with Brittany Collier
“Cultural appropriation can be defined as the “use of one’s culture’s symbols,
artefacts, 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 marginalised peoples. This broad understanding positions cultural appropriation as a process in which another group’s 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 organisations. 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.”
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 commercialises 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).”
“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 regard 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 capitalising on the New Age Movement associated with a focus on connecting with the environment (Aldred 332).”
“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 crosscultural 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. 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 nonIndigenous 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.”
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