Chaplains, Counselors, Ministers
 Chaplains,
pastors, counselors and those who minister to the public’s religious
needs can perform a great service in helping further understanding
of Native American Spirituality.
This includes
networking, outreach – inviting spiritual elders to join the local
ministerial association, for example – in letting others know that
Native spiritual elders exist in the community and are positive
local resources.
This role is one of
taking the “mystique,” or fear, away. We all have one Creator. As
Jesus said, “My Father’s House has many mansions.”
In turn, traditional
ceremonies such as the Asi/Inipi or “sweat lodge” can be useful
tools for connecting with Spirit even for non-Native congregations
and individuals. It is particularly helpful in psychological support
-- such as helping at-risk youth in police, jail and
prison situations, or chemical dependency.
One of the greatest
dangers to Native populations off reservation is isolation, the
sense of not belonging to mainstream culture, feeling cut off,
lacking the support of community, heritage, shared values
that sustain a positive outlook and productive behavior.
They may not know
help is available.
Ministers and
chaplains should be attuned to the needs of those they come in
contact with to make referrals. It could be useful to carry a card
with local spiritual elders’ names and phone numbers.
The U.S. was founded
upon religious freedom, tolerance for diversity and champions that
right worldwide. How tragic it would be to deny fellow Americans,
the first Americans, this basic right through omission or
commission, or allow a culture’s spirituality to fade away. As the
International Covenant on Civil and Political Rights (UN 1966)
Article 18(1) states:
Everyone shall have the right to freedom of thought, conscience and
religion. This right shall include freedom to have or to adopt a
religion or belief of his choice, and freedom, either individually
or in community with others and in public or private, to manifest
his religion or belief in worship, observance, practice and
teaching. (2) No one shall be subject to coercion which would impair
his freedom to have or to adopt a religion or belief of his choice.
Faith communities should be the first to understand
the imperative for supporting religious diversity and taking the
lead in eradicating exclusion or prejudice regarding
spirituality.
A basic Native tenet
says it all:
Mitakuye Oyasin:
We are all related.
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