Andy Smith's compelling essay on European American
feminists who appropriate Native American spirituality
articulates an important analysis of racism. She specifically
targets purported feminists in the New Age movement, a
movement several women described as politically problematic
(see Monica Sjöö's work on New
Age Patriarchy).
There are feminists, however, who practice
Wicca, Goddess worship, paganism, etc. Although these
gynocentric spiritualities share an earth-based focus with
Native spirituality, we felt they certainly have a dynamic
and raison d'être altogether their own.
By implying a
monolithic feminist spirituality (linked to the New Age), the
potent political nature of embracing prepatriarchal
spiritualities gets elided. As Judith Todd writes, by the
time Europe colonized the Americas
". . . the Old Religion with its spiritual
awareness of the sanctity of the living Mother Earth had
been rather thoroughly destroyed; natural human feelings
of connectedness with the Earth had been suppressed so
that no European remnant of a spiritual worldview stood
in the way of industrialization and capitalistic
exploitation.
But here, in the hearts and minds of the
Native American peoples, was that same loathsome
Earth-reverence again. It had to be contained and,
hopefully, destroyed lest it resonate with the white
population, remind them of their own ancient,
prepatriarchal spiritual heritage, and prompt their
consciences to check the progress of patriarchal
`civilization.'"
Smith's primary criticism is directed against white women
who profit from or superficially consume Native spirituality
while ignoring indigenous struggles for human rights,
survival, and recovery of stolen lands. As her closing cri
de coeur proclaims, "Our spirituality is not for
sale."
Several women identified with Smith's principled
stance since New Age Patriarchy also co-opts and
commercializes alternative spirituality. (Such exploitation
is, of course, nowhere near as pervasive or rapacious as the
abuse of indigenous rituals and sacred objects, nor for the
most part is racism involved.)
Some women asked whether it is
ever okay for non-Natives to participate in Native
spirituality. A few women strongly advocated that if
interaction is to take place, it should only happen after
one has re-searched and re-claimed one's own prepatriarchal
spiritual/cultural roots. Only then can non-Natives engage in
genuine sharing instead of the usual take, take, taking.
One woman expressed frustration by the thought of being
locked out of other cultures. As a descendant of various
European ethnic groups, she felt estranged and disconnected
from roots which had been severed several generations ago.
Providing she is sincerely respectful, she asked why can't
she just "be here now" and devise a multicultural
persona of her own making. A woman of color lent her support
by remarking that spiritual principles are universal, and
that all peoples simply overlay them with their own cultural
coloring.
One woman countered by saying that at this time, in
this age, it may not be appropriate for white people to
experience the cultures of people of color. In a world
dominated by white supremacy, she argued, the privilege of
white skin always makes for an unequal exchange.
Another woman felt that privilegebe it race, class,
gender, whatevercan and should be used for positive
social change.
Most women appreciated Smith's opinion that cross-cultural
sharing is possible, but only if it is truly respectful:
"The way to be respectful is for non-Indians to become
involved in our political struggles and to develop an ongoing
relationship with Indian communities based on trust
and mutual respect." [emphasis in original] She
disapproved, though, of white people who ". . . join in
our struggles solely for the purpose of being invited to
ceremonies."
Another woman disagreed with the position
that sharing in another culture's spirituality is permissible
only if one is politically active in that group's specific
issues. She spoke about her previous activism around
James Bay and its direct connection to Inuit land rights. She
refused to concede that her current work with toxic wastes
should somehow preclude her from sharing in Native
spirituality simply because the work does not explicitly
involve Indians. She believed that progressive activism in
the ecofeminist spirit of an interconnecting web of life has
a rippling effect on all cultures and ecosystems.
The discussion moved in the direction of peoples wanting
and needing their own space. One white woman talked about the
women of color tents at women's music festivals and how she
feels disappointed that she can't always be included. But she
added that she absolutely respects the need at this stage in
patriarchal history for people of color to have separate
space.
We all felt that women likewise need safe space. Even
though she supports racial and gender separatism, another
woman maintained that dialogue is imperative, especially
among women of all races. She advocated that the strongest
counterforce to the Global State of Patriarchy is the
sustenance and harmony of diverse women's culture. The
patriarchy wants to keep us apart in accordance with its
divide and conquer strategy. Citing Malcolm X, she observed
that if you don't know your history and the history of
others, then you'll never know your friends from your
enemies.
One woman felt that feminists of European descent
most certainly have historical roots for political and
spiritual solidarity with Native Americans. She noted that at
the exact same time Columbus et al were waging genocide
against Native Americans, women in Europemany also
practitioners of nature-based spiritualitywere
confronting gynocide in the form of witch hunts. Who knows
what outrage European women would have summoned forth in
opposition to the holocaust in the Americas had they not been
experiencing their own holocaust.
All women agreed, however,
that shared historical oppression does not excuse white women
from working on their own racist behavior. To that end, we
acknowledged Andy Smith's influential contribution to our
struggle to wipe out racism in all of its manifestations.
Back to Essay Topics