Group Tradition

Cheyenne Rituals

Massaum, Sacred Arrows

Sacred Arrows

Bestowed upon the Cheyenne by Sweet Medicine, a culture hero and trickster figure.

The Cheyenne Sacred Arrow renewal ceremony was pledged by an individual, then the scattered tribe members were summoned to gather for it at an appointed place, much as in other group rituals. Within the camp circle a giant tipi reminiscent of the mystic mountain lodge was set up to contain the arrows. Over a four-day period the Arrows, and thus tribal fortunes, were restored through a series of procedures. The campers brought forth offerings of tobacco or valuables and laid them before the Arrow bundle by an altar in the tipi. Medicine men received the bundle from the Arrow Keeper, respectfully opened it, and repaired the feathers and sinew of the arrows. They blessed a large number of willow sticks representing each family in the tribe by passing them through smoke at the altar. The Arrows were placed temporarily in alignments signifying the directions and paired to stand for the complementary relationship between buffalos and humans. All the men of camp came through to witness the Arrows in their refreshed state before they were re-bundled and returned to the Arrow Keeper. The main participants sung four closing songs said to have been taught by Sweet Medicine, purified themselves in a sweat lodge, and the ceremony was closed; another year of tribal prosperity was assured.

Massaum

a five-day ritual that included shamanistic reenactments of creation, the ordering of the universe, and the spiritual relationship between the people and animals

Mandan Rituals

Okipa

Okipa

Young men underwent severe fasting and, as described by artist George Catlin, were suspended by hooks in their skin to prove their endurance and manhood to ensure tribal prosperity, fertility, and to reenact creation myths.

Massaum & Okipa

Both involved the ritualistic recreation of creation myths through dance, as well as the use of masked dancers. Neither masking nor recreation were typical of Plains cultures.

Arapaho Rituals

Flat Pipe Ceremony

Flat Pipe Ceremony

A pipe was kept suspended off the ground in a special tipi to ensure tribal prosperity, fertility, and to reenact creation myths.

Pawnee Rituals

Morning Star Ceremony

Morning Star Ceremony

The Morning Star ritual, not strictly required every year but held upon a sponsor’s dream (which seems to have anticipated the required celestial alignments) included the slaying of a captive to appease the mythic beings and ensure health, plentiful food, and success in battle.

Peyotism

the Native American Church (NAC), is a widespread syncretic religion among indigenous peoples in North America that combines traditional spiritual beliefs with Christianity. It features the sacramental use of peyote, a small, hallucinogenic cactus, during all-night ceremonies. The religion emphasizes prayer, song, and ethical living.

Broad Plains Rituals

Sun Dance, Ghost Dance, Christianity

Sun Dance

A tribal aggregation in late spring or early summer. First involved a social period w/ mingling, military society dances, initiations, bison hunts, courting, etc. Eventually a 4 day dance would be help w/ purification, fasting, sing, dancing, and body piercing in some groups.

The _______ Dance was targeted by the US government in an 1888 Law.

Sun

Some relief was given to the practice of the Sun Dance with the 1934 ______ Reorganization Act.

Indian

Renewed interest in the Sun Dance came about in the…

1960s

The Sun Dance diffused from the…

North Plains

The two tribes found to be the center of the Sun Dance’s diffusion were…

Cheyenne & Arapaho

Calumet ceremony

Used to trade between tribes for food and other needed items. Evolved in the 13th ct., possibly among the Wichita.

Cedaring

Incensing w/ burning dried cedar sprigs, fanned w/ feather fan, often w/ prayer.

• Blessings, outgoing/returning veterans, ghost encounters, nightmares, after funerals, men’s society dances, etc.

In the North Plains, Cedaring is called…

Smudging

Ghost Dance

Meant to unite Indians, especially with presence of whites. To bring about this change, Wovoka taught, all Indians should join together and repeatedly perform the Naraya or Ghost Dance, an old dance of the region meant to honor the ancestral spirits that had been neglected in recent years. This doctrine was inspired in Wovoka through a series of visions when he fell into a deep illness that coincided with a solar eclipse; he believed that he was taken to heaven and given the doctrine by Jesus and other supernatural figures.

Dual religious participation

Indians also have pragmatic reasons for becoming involved in Christian religions, because there are social, political, and economic benefits to membership (Powers 1987). Powers notes that among the Oglala Sioux at Pine Ridge, Christian church membership is another way of expressing band affiliation and allegiance to particular Indian leaders, and that the churches provided an early form of welfare by issuing food, clothing, and some cash assistance. Powers has described the experience of moving between Native and introduced religions as dual religious participation, although sometimes more than two definable religions are bridged.

Kiowa Ten Medicine Bundles

The Kiowa Ten Medicine Bundles, known as Tah-lee (Boy Medicine) or sometimes the "Ten Grandmothers," are sacred, tribal-level bundles central to Kiowa spirituality, originating from a mythic story where a boy transformed into ten bundles to protect the people. These bundles, cared for by designated keepers, provide protection, healing, and spiritual authority, playing a key role in traditional Kiowa Sun Dance ceremonies