Cherokee Religious Ceremonies

Introduction 

Since pre-colonization, the indigenous peoples across North America practised their religions and spirituality, an endeavor that accorded them a sense of identity. However, the invasion of the Americas by colonists and subsequent ratification of policies targeting indigenous religious freedoms gradually changed the face of native religions across the continent. This is evident among the Cherokee people whose religious ceremonies changed after contact with the colonists. The scenario as evidenced by the change in Cherokee religious ceremonies over years demystified the adverse ramification of colonization. In this paper, I argue that colonization and the ratification of policies that deprived the Native American population the right to exercise their religious freedom triggered a change in nature of Cherokee religious ceremonies. This paper will explore three Cherokee religious ceremonies to illustrate how they have changed over time in response to colonial pressures. The change will be attributed to the interaction of the Cherokee people with other cultures, the introduction of Christianity, and changes in legislation. In this research, I will also document ongoing revitalization movements that are seeing the resurgence of traditional Cherokee ceremonies 

Settler Colonization 

Colonization is associated with a myriad of intended and unintended consequences. In the context of this paper, Veracini’s (2011) definition of colonization will be used. Veracini defines colonization as exogeneous domination. The two fundamental elements synonymous with colonocation is unequal relations and original displacement. The aspect of displacement as associated with settler colonizers varies. For instance, the displacement can be physical, being physically eliminated or having the cultural practices of the native groups eliminated or absorbed. Wolfe (2006) also posits that exposure of native groups to settler colonizers ultimately contribute to the eradication of a group as well as the belief sets synonymous with the native population. This paper strives to explore the consequences and influences of settler colonizers on religious ceremonies of Native Americans. 

History of the Cherokee People, their Religion, and Ceremonies 

The Cherokee are the North American Indians who descend from the Iroquoian lineage. They were considered the largest politically integrated group at the time of colonization by the Europeans. At the time, they resided in present-day Alabama, Kentucky, western parts of North Carolina and South Carolina, eastern Tennessee, Georgia, and Virginia (Mails, 1992). The Cherokee people are currently the largest Native American group in the United States. They are very religious, and before their contact with the Europeans, they had a creator whom they worshiped through songs and dances.  

Although they did not refer to the creator as God, the current generation of the Cherokee people considers him as such. Some of the ancient songs and dances are still being used to praise God in the contemporary Christian religion. As much as their beliefs, songs, and stories vary from one community to another, the Cherokee people have a unified theological system. According to Mails (1992), the Cherokee creation beliefs suggest that the earth started as an island floating on a large mass of water and hang from the sky through four cords attached to cardinal points. On the other hand, the ancient Cherokee religious ceremonies such as the three Cherokee religious ceremonies are still practiced to this day.  

Religion is a belief in some divine supernatural power; while a ceremony is a celebration of a particular event marked by predefined procedures. Religions have various traditions that are marked at specific times of the year or seasons. These are referred to as religious ceremonies. On the other hand, a ceremony can be in the form of a ritual in religious and traditional practices. It could also be just a modest celebration that may not involve religion or traditions. The Cherokee people celebrate many religious ceremonies throughout a year guided by the seasons of the moon. These ceremonies are known as the Seven Cherokee Religious Ceremonies. Following the introduction of Christianity and its spread, the modern generations of Cherokee people have developed a clearer understanding of ceremonies and religion than before. As such, they can distinguish between their traditional religion and Christianity relative to the ceremonies involved such as the seven ceremonies and Christmas. 

The Three Cherokee Religious Ceremonies 

The Cherokee people have always practiced the numerous religious ceremonies that involve fasting, dances, feasting, chants, divination rituals, purification rites, and immersion in water. These activities often happen around the time of the New Moon. According to Deloria (2016), the Cherokee people consider numbers “four” and “seven” as spiritual numbers when practicing these ceremonies. Number four represents the four primary directions, while number seven represents the seven directions of the seven ancient ceremonies of the annual Cherokee religious cycle. Six of the ancient rituals were held annually between March and November, while the seventh ceremony was held every seven years. 

First New Moon of spring 

The First New Moon was held when trees shot their pale new leaves, and the grass started to grow. This often took place during the first new moon in March. The festival represented the beginning of the planting season, and its procedures indicated the success or failure of crops (Treuer, 2012). People often emerge refreshed and renewed from their huts after being shut by the cold winter season. It is always a happy time because people have the opportunity to go out for outdoor activities such as hunting, fishing, raising gardens, and interacting with other surrounding communities. The Cherokee people always feel happy during this period because the ceremony marked the start of a new life where people could explore new things including travelling far and wide compared to the cold winter seasons. Moreover, the ceremony is celebrated with happiness as people feel that they are starting new things in a new season. However, the modern Cherokee people do not feel the same relief since they do not hibernate during cold seasons. 

This ceremony, which lasts for seven days represents a time for purification and cleansing. The ritual begins with the fire keeper lighting the sacred fire, which is subsequently used to cleanse houses and lodges. Fruits from the past fall are brought for consumption while celebrating new beginnings. The hot coals resulting from the new fire are used to replace the old ones indicating that a new time has come. According to Treuer (2012), all home fires must have been put out, to subsequently be rekindled later with the coals from the new sacred fire. It is a new beginning for the whole community and every individual whereby the earth is renewed. After the cleansing and purification processes, predictions regarding the success of crops are made. After that, the tongue of a deer is thrown into the sacred fire. 

In the past, the ceremony was very strategic compared to how it is practiced today. The transformation or change can be attributed to increased globalization and introduction of other commercial activities. For example, the current generation of Cherokee people marks the ceremony with just recognition of new beginnings and not the commencement of the planting season. On the other hand, the past generations prepared to start the planting season (Treuer, 2012). At the time, people were living as communities with a common purpose and conducted their activities in unison. For example, they would plant the same types of crops at the same time. Therefore, when the ceremony is held, it will involve people with similar objectives. As for the modern generation, it celebrates the festival only to keep the traditions alive. This divergence is the reason why modern ceremonies do not involve people camping at the same place for seven days. 

The Green Corn Ceremony or Selutsunigististi 

Corn characterized the “start of life” for the Cherokee ancestors. In this regard, the Cherokee people held two annual ceremonies to honor the cultivation of corn. Messengers were often sent to notify people from different areas when the celebrations were to be held. Subsequently, the messengers gathered seven years of corns from various fields. Upon their arrival, the Chief and the seven councilors would fast for six days. The ceremony would then start on the seventh day. In essence, the Green Corn Ceremony was held when corn stalks were still green but had developed ears (Gabbert, 1998). As such, there was a promise that corn and other crops will produce adequate food to sustain people's lives. The Peace Chief, Uku, placed a tongue of a deer, corn, and some tobacco in the sacred fire. This ritual symbolized good hunting as there is plenty of meat and a good harvest in the form of corn, which meant there was plenty of food. These are indications that there will be a lot of good and healthy people. 

The modern green corn ceremony has many differences with the ancient tradition. For example, the current generation of Cherokee people does not practice the same agricultural activities as in the past, where people would plant corn at the same time (Gabbert, 1998). Therefore, the current generation of Cherokee people marks the ceremony only to give thanks to the prosperity of their commercial activities including farming for those involved in agriculture. In that regard, green corn is just a symbol of products that are almost maturing for harvest. It could be a person’s business or whatever they are waiting to come to fruition that people thank God for. For instance, we could take the case of people who are employed formally and depend on monthly salary for a living. These people could use the green corn ceremony to give thanks for what they expect at their workplaces in terms of income. Currently, there are Cherokee people who still plant corn. These are the people who mark the ceremony similar to past generations. They welcome other people to mark the celebration while using the green corn ears as a symbol of what is expected in the near future. 

Bounding Bush Ceremony or Elawatalegi 

The Bounding Bush Ceremony was a joyous celebration where the Cherokee people gave thanks to the Great Spirit and his helpers. The Cherokee people used the ceremony as a platform to acknowledge the Great Spirit as the source of their joy (Deloria, 2016). It was characterized by dancing and feasting, where every member of the community gave thanks by tossing tobacco into the sacred fire. The ceremony was the last major ceremony before the onset of winter. It allowed the Cherokee people to prepare for the hardships associated with the cold season. People united in activities in the ceremony, and at the end of it, they surrounded the sacred square outside the council house where they simultaneously tossed tobacco leaves into the holy fire. 

The celebrations involved in the Bounding Bush Ceremony have not changed much over the years as compared to the other ceremonies. This is because they involve more of appreciating the Great Spirit for success in the past. The ceremony is a joyous one that enables people to come together before the hard times come. The past generations of the Cherokee people associated winter with hard times but the current generations always expect and prepare for hard times throughout. With the introduction of Christianity, current generations of the Cherokee people use the ceremony to give thanks to God. The modern Cherokee people do not prepare for the winter with a lot of fear like it was the case in the past. The past generations spent the winter in their huts. They only came out to celebrate the First New Moon ceremony which marked the end of the winter and new beginnings with the onset of a sunny season. The modern generations continue with their activities during the winter as technology has enhanced ways to survive cold seasons. 

Past and Present Trends in Cherokee Religious Ceremonies 

Today, most Cherokee people still observe the three religious’ ceremonies discussed in the preceding section, while other groups observe some of the rituals. However, the Cherokee people have evolved over the centuries, and so have the current methods of conducting the rituals as compared to the 18th century and before. Also, the family structure has changed owing to intermarriage between the White settlers and the Cherokee people. The insistence of White males to be the head of the family undermined the Cherokee family structure, which was based on the principle of determining descent using the female line. This change can be attributed to increased modernization and globalization that has changed almost every aspect of ancient culture. For example, the increased concentration of Christianity, Islam, and other religions have compromised most of the old religions (Hale, 1997). 

Moreover, the increased emphasis on education has prevented some people from attending and interacting with these rituals. For instance, students studying abroad or in distant institutions may not be able to participate in these ceremonies regularly. As a result, some people get gradually disconnected from the traditions as they become committed to other activities. To this end, the routines are expected to keep changing to accommodate the modern world. 

Changes in the Cherokee religious rituals started a long time ago when foreign European countries tried to colonize the Cherokee people. The English colonists in the 16th century are implicated to have had some influence on the rituals owing to the introduction of new cultures and rules that denied people the freedom to express themselves. Also, in the 18th century, the Cherokee people were actively involved in trade alliances with the British. The British traders often resided with the Cherokee people while exchanging items. In the process, there was a lot of cultural exchange and interaction (Mails, 1992). As a result, the interaction with the English traders gradually changed the Cherokee culture. There were also imbalances in terms of power, where the indigenous people strived for positions of control over the trade. These interactions often facilitate the gradual disintegration of a culture, implying that even religious rituals are affected. On this accord, it is evident that the Cherokee religious culture did not start changing in the recent past but started many years ago. 

How Religion Fits into those Broader Revitalization Movements 

Colonialism is a major contributor to the deterioration of the Cherokee traditions and religious ceremonies. In the context of this paper, colonialism will be defined as exogenous domination. Like other tribes that suffered the wrath of colonists, the Cherokee people faced challenges in accepting and incorporating the new ways of life and religion introduced by the settlers into their culture. The process of revitalization is thus gradual and may take several generations to integrate faith into indigenous culture fully. The Cherokee people tried to woo spirits with prayers and tobacco when they were still not yet conversant with the modern religion (Hale, 1997). The shared beliefs revolved around the ability of certain people having the power to foresee the future and be able to communicate with the spirits. However, religions such as Christianity acknowledged the existence of divine power and did not accept the existence of the “unknown” spirits.  

During the 18th and 19th centuries, the Cherokee experienced revitalization movements when their cultures clashed with the European cultures that had infiltrated North America extensively. This resulted in confusion and differences in opinions because Cherokee people saw the Europeans as intruders who did not respect their religion which was well recognized for many years before their arrival. However, there was credibility in the Europeans way of life based on their trading powers and innovations. Revitalization movements were also brought about by the new diseases brought by the Europeans to the Native Americans (Cobb & Fowler, 2007). These gave the impression that the Europeans were outsiders who brought diseases that were non-existent before their emergence.  

The displacement of Cherokee people from their traditional lands was also a significant cause of revitalization. The Cherokee people had settled very well in their traditional areas and considered the grounds a perfect place where they performed their rituals and communicated with their spirits. As a result, the Cherokee people entered into revitalization movements in defense of their lands, culture, and religion (Barker, 2011). However, their revitalization movements were not often as successful as initially intended. This is due to their heavy dependence on trade alliances with the Europeans. The trade alliances thus became one of the major setbacks to revitalization movements. 

In the past five hundred years, the Native Americans, including the Cherokee people, have fought to defend their culture. One of the significant aspects of these actions includes social and political movements to protect their rights to retain their cultural practices. Even in the past few decades, the Cherokee people have continued to practice their cultural rituals and religion (Mails, 2013). It remains to be seen whether the Cherokee people will maintain their culture into the future. There is increased globalization that has enhanced interactions between people through traveling, education, and internet connection. Further, people are intermarrying hence somewhat compromising the deep roots of the next generation culture. Nonetheless, from a critical point of view, there are groups of people who are committed to safeguarding the culture and passing it on to future generations. 

The U.S Laws Affecting Religion and how they Affect the Cherokee 

Primarily, the Freedom of Religion law safeguards all Americans' right to participate or affiliate to particular religious movements. In this regard, the Cherokee people have the right to practice their traditional religion (Barker, 2011). The First Amendment included the establishment clause that prevented the government from promoting a particular religion. This implies that the government cannot favor one religion over another. There is also the prevailing emphasis on the clause “separation of the state and the church,” which implies that law and religion cannot be intermixed. From that perspective, the United States government is mandated to treat Cherokee religious practices like any other.  

The Cherokee religious practices are also protected by the American Indian Religious Freedom Act of 1978. The Act protects the Native-Americans against the violation of their freedom to practice religion thus giving them the right to access particular sites, practice traditional rites, and possess sacred objects. The act further protects the rights of Native-Americans to practice religion by preventing governmental agencies from interfering with their religious ceremonies. From the analysis of the Act, it is evident that the government has tried to ensure the freedom and right of religion among the Native-Americans including the Cherokee.  

The First Amendment of the United States Constitution guarantees freedom of religion. The liberty is further clearly outlined in the American Indian Religious Freedom Act of 1978. The Act also protects the cultures of the Native-Americans including the Cherokee people. Therefore, the Act enables them to practice their traditional and religious celebrations and activities without the interference of law enforcement authorities. It also protects the Cherokee people from interference by other Americans ensuring respect for their spiritual practices. In the past, Native-Americans were denied access to specific sites, but that changed when the Act came into place. It has since enabled Native-Americans to conserve their traditions. 

The American Indian Religious Freedom Act of 1978 has been criticized that it cannot enforce its provisions. Before the 1994 amendments to the Act, it had many flaws that led to many critics questioning its effectiveness. For example in the Lyng v. Northwest Indian Cemetery Association decision by the Supreme Court, it indicated that the Act lacked enough clarification to determine what should happen to those who interfere with the Native-Americans’ religious sites and activities. After the amendment, the Act has demonstrated some form of effectiveness, but it still requires further refining to determine the limits to which Native-Americans should practice their activities. However, the Cherokee people should also not interfere with other Americans when conducting their traditional religious ceremonies and rituals. 

Conclusion 

In conclusion, it is evident that through the intervention settler colonists and the promulgation of oppressive policies, the religious ceremonies synonymous with the Cherokee people changed. The changes were triggered by interaction with other cultures, the introduction of Christianity, and changes in legislation. To this end, phenomenal factors such as globalization and colonial influence have been pivotal in the transformation. The Cherokee people are known to value their religious culture and conduct their ceremonies with a lot of passion and commitment to the Great Spirit. The changes not include displacement of the Cherokee people from their native lands, but also the change is culture and family structure. The Cherokee family descent is traced through the female line. Therefore, the intermarriage between the colonists and the Cherokee and the insistence of white males to be the head of the family undermined the Cherokee family structure. The three religious traditions of the Cherokee people are fundamental because they unite communities and proffer teachings about their way of life. The ceremonies involve forecasting what is to come, giving thanks to what has already happened, and praying for a better future. Their prayers incorporate cleansing and purification, as well as fasting. Therefore, the deteriorating in the religious practices of the Cherokee people as a result of colonial influence is a demonstration of the need to protect native cultures and beliefs. Wholesomely, this rationalizes the need for the intervention of the revitalization movement. 

References 

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