Big Bear's Den 
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Turtle Island
My Philosophy and My Religion
"Do not kill or injure your neighbor, for it is not him that you injure, you injure yourself.
But do good to him, therefore add to his happiness as you add to your own.
Do not wrong or hate your neighbor, for it is not him you wrong, you wrong yourself.
But love him, for Moneto ("Master of Life") loves him also as he loves you"
The Shawnee Prophet. Tekswatawa, brother of Tecumseh
I am often asked, because of my heritage,
"What 'church' do you belong to?"
I often answer, somewhat tongue in check, but not completely,
"The church of Star Wars."
This page deals with MY perceptions of the "religion" of the indigenous people of the Americas and in particular the people of North America and my beliefs within those perceptions. I say my perceptions of the religion because there is not a lot of "facts" recorded on native religions before the coming of the white man. Religious beliefs, like all aspects of most tribal societies, were oral. Religious beliefs among the various tribes have been in a state of flux since the arrival of the white man and we can only assume that it was that way before his coming as it has been for all societies since the beginning of time. I have talked to many Natives that belive as I do, but I do not presume to speak for any tribe or anyone else.
Many tribes of this continent refer to this land as an island, an interesting fact as most of the Grandfathers had never traveled more than a few hundred miles from their place of birth and, unless they lived near an ocean, would have had no way of knowing that the continents of North and South America, aside from the istmus of Panama, were completely surrounded by water. Many of the tribes understood the nature of the heavens in relation to the earth. Many understood that the stars were suns of other worlds and the fact that our planet revolved around our sun, that our sun moved through the universe and the universe was infinite.
The Mayan calendar, regarded by many as a marvel of the ancient world, is extremely accurate. (Incidently, I don't believe the world is going to end in 2012. That's just as far as the stone carvers got before they got tired.) The great civilizations of the Americas were among the
most prodigious and skillful builders in the world. Great cities like Cahokia, Teotihuacan, Tenochtitlan, Cuzco, the Acoma and Taos Pueblos, Oraibi and many others rivaled or bested the cities of Europe in size as well as architecture of the same periods. When many of these places were major cities, London and Paris were nonexisttant or only small villages. Only from an extreme height can the designs on the Nazca Plains or the designs of the "Mound Builders" be identified. I don't attribute this to pre-Columbian European visitors or 'Aliens' or any other non-Native builders, just 'good old Turtle Island know-how.'
All this and much more from a people often described as primitive, uneducated, bestial, savage, heathen and many other adjectives all of which Europeans give a negative value too. Among the more enlightened parts of society these same people are described as noble, bold, fearless, god fearing, kings of the forest, generous, loyal, etc. etc, etc. Which view is correct? How can people have such divergent opinions of the same people? I believe that, like all people, both views are correct. On any given day, all people everywhere are capable of the greatest good or the most despicable behavior or all points in between. Also, the behavior being observed is colored by the experience and prejudice of the observer.
Interesting Fact - The title of this page, Turtle Island(2), comes from legends that tell of how this land was built on the back of a turtle with mud brought up from the bottom of the ocean. In different versions the mud was brought up by different creatures large and small, but always with the most noble of attributes and with great selflessness.
Like people everywhere, here on Turtle Island legends developed to teach or entertain. Legends, also developed to reinforce the moral code of society. This is how religions are born. Does it matter if these legends are based in fact? Does it matter whether or not you can prove the existence of each of the figures in the story? Those questions don't even belong in the equation. The only thing that matters is do YOU believe.
Tribal people everywhere believe in nature. There is a natural order to all things. God(s) is/are the one(s) who bring(s) natural order. Breaks in that natural order are bad. Continuation of that natural order is good. The ceremonies of tribal people are to keep that order in balance. Life among the people is kept in balance with their environment. The ideal for the individual is to find their place in the structure of the tribe and thereby maintain the balance of the community. For that to happen the individual must be internally balanced. They must be at peace within themselves and thereby contribute to the peace of the community.
Among the tribes of North America these basic tenants take many different forms. To think that all indigenous people of North America believe the same things in the same way would be like saying all Europeans go to the same church. The boundaries of Europe have to a large degree been shaped by religious wars.
That is one thing very much unheard of among the tribes of the Americas; Religious Wars. Here in the "New World", tribes may fight for territory. They may fight over revenge. They may fight over some slight that one tribe felt they had received from another, but you do not ever hear of a war fought over beliefs. It seems that each tribe understood that ones beliefs were ones beliefs and they did not have to be shared universally. Even within the tribe, each individual was free to believe or not believe as they wished and as long as it caused no disruption to the "natural order" of things it was accepted. If it did interfere, you were free to take others who agreed with you and start your own band, but never was it said that you were wrong for what you believed.
The term 'Shaman' is of Siberian origins and, in my opinion, should not be ascribed to Aboriginal Americans. I am not a "doctor" as many but not all of the religious leaders were in the past. The idea of the "Medicine Man" is purely a White Man concept. I am an "Elder," as defined by my teachers and as ordained by the Universal Life Church. In Past Times there was one person to take care of the religious needs of the people and possibly a different person to take care of the physical needs of the people and that person in either case need not be a 'MAN" at all. Priest or Priestess, would be the more accurate terms for any person administering to the spiritual needs of any Native community.
What do I Believe, Exactly ?
I believe that Wishi-Manitou, the Creator, is God and God is the Creator of all.
Wishi-Manitou can appear to us in any manner chosen.
I believe that Wishi-Manitou has given us the power over our own lives and
rarely interferes with our day to day activities.
I believe that Wishi-Manitou controls ALL in the environment around us.
I believe that, when asked, Wishi- Manitou will guide us in life, but only as a counselor.
We still have free will.
I believe that each individual has the right and the obligation to choose for themselves,
hopefully with divine guidance, what they believe and how best to celebrate those beliefs.
For me, there are very few absolutes in life, but among those are the
right to Life and Death, Liberty to Believe and Do as we wish 
and the Pursuit of Happiness as we as individuals define happiness
as long as it does not infringe on the right of others to the same.
For me, marriage is between men and women,
not to be entered into without conviction and not to be ended
without just cause and careful deliberation.
Each individual must make the final decisions
about their own physical and mental well being.
Neither society, nor any individual,
may determine what is best for you.
The "Law" of Wishi-manitou is inviolate.
If you chose to violate the law you must be willing to pay the consequences.
The pillars of my beliefs are
Faith, Respect, H0nor, Charity, Forgivness, Humility & Gratitude.
The same as the Oklevueha Native American Church.
The Ceremonies that I Perform Include:Some are Old - Some are New
My Methods of Practice - Some are Old - Some are New
I generally practice a blend of Lakota, Apsaalooke [Sioux & Crow] and my own styles
Purification - The Sweat Lodge Ceremony
Presentation of the Young - Naming Ceremony
Coming of Age
Marriage - Affirmation of Love
Adoption
Releasing the Spirit
Ceremonies that I have participated in, aside from those listed above, include
The Vision Quest (in which I will guide others, but it is an extremely personal event)
& The Sun Dance (which I am NOT Qualified to lead)
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Before we go any further, let me make one thing perfectly clear. I perform no ceremonies for profit.
I accept money only to cover expenses. If you wish to give travel expenses in the form of tickets,
pay for hotel rooms or provide other accomodations, buy meals yourself or purchase items needed for
the ceremony yourself this is perfectly alright with me. I will accept donations to cover my work with the Boy Scouts
or to cover my special needs as a Stroke Survivor, but that is all. I do not sell any spiritual items such as
Pipes or Medicine Bags. I do accept pay for programs in which I will teach you
how to make these items for yourself or others. I seek, not to teach about "Indian Religion,"
only about my own beliefs within the framework of my understanding
of the philosophy and the spirituality of my ancestors.
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A Word About Ceremony and the Sweat Lodge Sweat Lodges In Various Stages of Construction In the old days the Sweat Lodge Ceremony was only for men. Now, with the blessings of all my teachers, it can be offered to everyone. At the wishes of the party requesting the sweat, I have poured an all men's or all women's sweat. When I am the sponsor I prefer a coed sweat if all parties are 16 or over. If any of the prospective participants are under 16, a parent must communicate their consent to me. Some of the tips (my requirements) about sweating. Each participant must have a towel or a blanket made from natural fibers (NO POLYESTER, OR OTHER PLASTIC FIBERS) [at least try to make sure that fabrics are mostly natural fibers] to sit on, a towel to dry off with when the ceremony is over and either a second towel or blanket to wrap up in. It is often a shock to the system going from a hot, steamy environment to the chill night air. At all my sweats, water will be provided as long as you can drink from a common dipper. If you have any contagious disease, bring your own bottled water. I require a conversation, privately, with all prospective participants(with an adult of the same gender present in the case of anyone under 16). I don't want anyone getting into something that they are not prepared for. If you cannot get past any modesty issues you may have, you may wish to stay outside my sweat. (If you feel you have problems in this area and still would like to give it a try, let me know well before the sweat and we can talk about it. As stated before, I'm a counselor and as such I'm also a good listener.) Inside the sweat, the participant must participate. Each person is expected to offer prayers for themselves, the people they are close to and the world at large. This can be very hard for some people, especially for the very young (or anyone who is not yet, emotionally, an adult and we all have our days when we are in that category). (If you think that could be a problem, see above.)
I believe in Ceremony. Ceremony brings order to the chaos of this world. It gives us structure. I, personaly, do not believe those ceremonies must be extremely ridgid affairs that allow no deviation as to procedure as long as the form is honored.
I'll start with the second ceremony on my list. This ceremoy is usually performed for infants at between one day and one year old. The Presentation of the Young or Naming ceremony is a presentation before the Creator of the young to the Community. In the American Indian Community as in all tribal communities, it takes a village to raise a child. The "Naming" part of this ceremony may be repeated many times in a person's life.
Third on the list is the Coming of Age ceremony. This is a reaffirmation of the society's acceptance of the youth and the youth accepting their place in the community and their responsibility to it. This ceremony is celebrated for young people, usually at about the age of twelve or thirteen (but can be later) and after much counseling and discussion.
Fourth on the list is the Marriage or Affirmation of Love. This ceremony is not for everybody, especially if I am to officiate at the ceremony. Coupling two people is not to be entered into lightly. For me it means the linking of men and women in a union from which it is possible to bring new life into the community and/or the display of their love to the community.
(If two people of the same gender wish to have a love bond, I do not begrudge them that right. I cannot, in good conscience, perform such a ceremony.)
Adoption is much like the second on my list, except that the adoptee is usually old enough to understand what is going on. That is usually about age eight, but could be sooner in a mature child at the discretion of the officiating elder. The adoptee must understand that, while a particular family or "tribe" is accepting the responsibility for, loyality to and love of them, they are accepting their place within that family or "tribe" and owe them their unqualified loyality and love. In the old days, adoption was often accepted by the adoptee only to preserve their own life in the physical sense. Today it must be requested by the adoptee or a responsible adult and is to preserve ones spiritual life. Adoption is only celebrated after much counseling and discussion with the adoptee and/or their responsible adult.
Releasing the Spirit occurs on the passing of an individual into the next world. This is a ceremony for the loved ones and the community at large. The grief must end. To greave too much is unhealthy. Remberance is good. To be remembered is to live forever. Grief clouds the memory and we can only remember how much we miss the person. By publicly Releasing the Spirit, you are giving yourself permission to get on with your life always remembering the good times with the person that has passed over.
The first on the list is the most important for me and that is why I have saved it for last. The Purification ceremony is practiced in the Sweat Lodge (2)(3)(4) and is practiced before any of the other ceremonies, at least by me. The principles may request this purification ceremony for themselves, guests by invitation, or open to all.
I practice the Sweat Lodge in the manner of the Apsalokee (Crow) but with heavy Lakota (Sioux), as well as other influences. For the uninitiated a Sweat Lodge is basically a religious sauna. Usually, it is a domed structure big enough to hold up to a dozen participants. In most cases, the Sweat Lodge is made of bent saplings and covered with skins, blankets or other material. The Sweat Lodge is not a "He-Man" contest with each participant trying to out do the others as to how much heat and steam they can stand. In fact, if the health or young age of a participant called for it, I have poured Sweat Lodge Ceremonies that only caused minor sweating on the part of the participants. The purpose of the Sweat Lodge is basically the same as taking Communion or accepting baptism in the Christian faith. In part, it is a public affirmation of your beliefs. It is also a means of purifying both body and spirit. The Sweat Lodge is a method of communing with man and the Creator. The Sweat Lodge is open to anyone that wishes to participate. Today, NO ONE is excluded on the basis of gender, race, religious beliefs or age as long as you are of an age of understanding. That is usually about the age of eight. An unaccompanied minor must be at least 14 in my Sweat Lodge Ceremonies. As to religion, to my knowledge there is nothing in the Sweat Lodge that any religion anywhere in the world, in and of itself, precludes anyone from participating in the sweat on religious grounds. I have poured for Catholic Priests, Buddhist Monks, Methodist Ministers, etc, etc, etc. The one thing that will definitely keep you out of one of my sweats is health. You must be able to breath without assistance. If you suffer from extremely high blood pressure, going into the Sweat Lodge is not advisable. There are a number of psychiatric and mental problems that would preclude an individual from being a participant in the Sweat Lodge Ceremony, as well. In any case, I will make the final decision on who goes in to one of my sweats.
I cannot stress enough, the need for open and frank discussion,
with the Sweat Lodge Priest, the other participants, and the Creator,
both in and out of the Lodge.
To make a request of an "Elder,"
it will require several steps and may require several gifts
depending on the abilities of the requesting indvidual to provide them.
If the need is great or the window of opportunity is small, these procedures and practices may be altered.
The steps are as follows:
Step 2 - The Elder generally has three days or more to decide if he/she wishes to fulfill the request. This will often involve a Sweat Lodge Ceremony with or without the requester. If the elder is not in your immediate area, travel arrangements will have to be taken into consideration.
Step 3 - If the request is to be fulfilled, there are then FOUR gifts to be given,
A) A gift of shelter. In past times this was meant to be skins or a blanket - Today, many elders accept a shirt of some kind. In this regard, as with many Elders, I'm old fashioned and prefer no synthetic fiber blankets.
B) A gift of protection, (In past times this was meant to be a weapon of some type - Most elders will accept a pocket knife of some kind. I too, will accept a knife, but I prefer a fixed blade of an 18th century or earlier design.
C) A gift of value. In past times this was meant to be a highly decorated piece of clothing, a pair of moccasins, a cooking pot, or the like. Again if you are not in my immediate area, like most elders today, I must ask for cash to cover some of the inevitable expense of travel.
D) A gift of the heart, given at the time of the service to be provided. This, in any time, is exactly what it means.
These gifts do not enrich the elder that performs the ceremony. Most of these gifts will end up as gifts to others. Even elders have elders they look up to or have others they take care of.
Step 4 - Decide on your "Guest List" and have all of the prospective participants meet and talk with the Elder. This is a new step that not everyone does. In the old days, everyone in the tribe knew the ceremonies and their role in them. Today, most non-native people have no idea what to expect. Many of the people who think they know, don't. So that everyone knows exactly what to expect, many Elders, including myself, like to meet with the prospective participants, either collectively or individually.
The elder is free to withdraw from the dealings at any time before the service and return the gifts, all except the herbs, which will generally be used up during the decision making process.
V. GiveAssistance and Kindness to All 
My Ten Commandments
I. Honor Wishi-Manitou, the Creator.
Do not call on Wishi-Manitou for frivolous things or to do others harm.
II. Respect Mother Earth and All Beings that Dwell In or On her.
III. Especially Respect all Two Leggeds on Turtle Island and
Honor Your Elders and Family.
IV. Work with Others for the Benefit of All Beings.
VI.Do right Always. Do not speak from anger.
VII. Mind Your Own Well Being of Mind and Body.
VIII. Make sacrifice of goods, posesions and self to
Wishi-Manitou for the greater good of the tribe and
Turtle Island
IX. Be Truthful and Honest or Silent.
X. Live Your Life as a Warrior. Live each day as if it will be your last.
Be unafraid of Death and Prepare a Powerful Death Song.
Do some of these Laws look familiar?
They should!!!
Truth is truth and rules are rules no matter what you call God or what society you live in.
Beyond the laws for me, enumerated above, there are many rules that society imposes on its members.
I believe that we have the right to decide whether or not we wish to obey those rules,
pay the consequences, or remove ourselves from that society.
The following speech sums up my outlook on philosophy, on religion, on LIFE!
"So live your life that the fear of death can never enter your heart.
Trouble no one about their religion; respect others in their view, and demand that they respect yours.
Love your life, perfect your life, beautify all things in your life. Seek to make your life long and its purpose
in the service of your people. Prepare a noble death song for the day when you go over the great divide.
Always give a word or a sign of salute when meeting or passing a friend, even a stranger, when in a lonely place.
Show respect to all people and grovel to none. When you arise in the morning give thanks for the food
and for the joy of living. If you see no reason for giving thanks, the fault lies only in yourself.
Abuse no one and no thing, for abuse turns the wise ones to fools and robs the spirit of its vision.
When it comes your time to die, be not like those whose hearts are filled with the fear of death,
so that when their time comes they weep and pray for a little more time
to live their lives over again in a different way.
Sing your death song and die like a hero going home."
Tecumseh of the Shawnee
If you believe as I do (or even if you don't),
we can begin an e-mail discussion if you wish.
If you would like me to officiate at a wedding or any other ceremony,
contact me and we will make arrangements.
Other relevant sites: Seeking Naitive American Spirituality (follow the links at the bottom of the SNAS page for even more info)
Rituals of Healing... A Summary of Native American Religions Alternative Religion or Cult?
Evaluating Religions as Dangerous Cults American Indian Spirituality and Sacred Rites
Religious Tolerance
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If you have any questions or wish to discuss a ceremony, you may reach me by email on your own system, at:
shemaqua@bigbearsden.org
by writing
Shemaqua
127 - A King Henry Way
Williamsburg, VA
23188-1903,
by calling me at 757.253.6999,
or by sending up a smoke signal, using a drum, or communicating telepathically.
(I wouldn't count on those last three. You may not be a good sender or I may be otherwise occupied.)
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