American Indian Studies

This detailed, well-documented history describes the life of the Squaxin spiritual leader John Slocum and the growth in the Pacific Northwest of his Indian Shaker Church (not to be confused with eastern Shakerism). Students of Native American religion and Christianity will find this a moving story both of assimilation and of the curing that is the Shaker Church’s reason for being.

This innovative cultural history examines wide-ranging issues of religion, politics, and identity through an analysis of the American Indian Ghost Dance movement and its significance for two little-studied tribes: the Shoshones and Bannocks. The Ghost Dance has become a metaphor for the death of American Indian culture, but as Gregory Smoak argues, it was not the desperate fantasy of a dying people but a powerful expression of a racialized “Indianness.” While the Ghost Dance did appeal to supernatural forces to restore power to native peoples, on another level it became a vehicle for the expression of meaningful social identities that crossed ethnic, tribal, and historical boundaries.

In this compelling look at second-generation Indian Americans, Khyati Y. Joshi draws on case studies and interviews with forty-one second-generation Indian Americans, analyzing their experiences involving religion, race, and ethnicity from elementary school to adulthood. As she maps the crossroads they encounter as they navigate between their homes and the wider American milieu, Joshi shows how their identities have developed differently from their parents’ and their non-Indian peers’ and how religion often exerted a dramatic effect.

For Native Americans, religious freedom has been an elusive goal. From nineteenth-century bans on indigenous ceremonial practices to twenty-first-century legal battles over sacred lands, peyote use, and hunting practices, the U.S. government has often acted as if Indian traditions were somehow not truly religious and therefore not eligible for the constitutional protections of the First Amendment. In this book, Tisa Wenger shows that cultural notions about what constitutes "religion" are crucial to public debates over religious freedom.In the 1920s, Pueblo Indian leaders in New Mexico and a sympathetic coalition of non-Indian reformers successfully challenged government and missionary attempts to suppress Indian dances by convincing a skeptical public that these ceremonies counted as religion. This struggle for religious freedom forced the Pueblos to employ Euro-American notions of religion, a conceptual shift with complex consequences within Pueblo life.

An introductory textbook that surveys major aspects of the traditional religious lives of native peoples in all parts of the Americas.

Gill presents an academically and humanistically useful way of appreciating and understanding the complexity and diversity of Native American religions and establishes them as a significant field within religious studies. In addition, aspects of European-American history are examined in a search for sources of widespread misunderstandings about the character of Native American religions.

Articles providing insight into the religion of native North Americans illuminate the Indian world view and Indian patterns of perception, ceremonies, and sensitivity to nature

n 1956, pioneering psychedelic researchers Abram Hoffer and Humphry Osmond were invited to join members of the Red Pheasant First Nation near North Battleford, Saskatchewan, to participate in a peyote ceremony hosted by the Native American Church of Canada. Inspired by their experience, they wrote a series of essays explaining and defending the consumption of peyote and the practice of peyotism. They enlisted the help of Hoffer’s sister, journalist Fannie Kahan, and worked closely with her to document the religious ceremony and write a history of peyote, culminating in a defense of its use as a healing and spiritual agent.

This striking catalogue accompanies a traveling exhibition of boldly designed Kwakiutl ceremonial objects which recently opened at the American Museum of Natural History in New York City. The potlatch, a festive gathering marked by the lavish distribution of gifts to guests as a sign of the host's status, is central in the tradition of the Kwakiutl of Vancouver Island and the mainland opposite. Ritualistic simulated cannibalism was a feature of some potlatches, which led to the Canadian government's outlawing of the ceremony in 1884. The Kwakiutl continued to potlatch furtively until the ban was rescinded in 1951.