Native American Church

Native American Church
or peyotism

Religious movement among North American Indians involving the drug peyote.

Peyote was first used to induce supernatural visions in Mexico in pre-Columbian times; its use extended north into the Great Plains in the 19th century, and peyotism is now practiced among more than 50 tribes. Peyotist beliefs, which combine Indian and Christian elements, vary from tribe to tribe. They involve worship of the Great Spirit, a supreme deity who deals with humans through various other spirits. In many tribes peyote is personified as Peyote Spirit and is associated with Jesus. The rite often begins on Saturday evening and continues through the night. The Peyote Road is a way of life calling for brotherly love, family care, self-support through work, and avoidance of alcohol.

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▪ North American religion
also called  Peyotism , or  Peyote Religion 

      most widespread indigenous religious movement among North American Indians and one of the most influential forms of Pan-Indianism. The term peyote derives from the Nahuatl name peyotl for a cactus. The tops of the plants contain mescaline, an alkaloid drug that has hallucinogenic effects. It was used in Mexico in pre-Columbian times to induce supernatural visions and as a medicine.

      From the mid-19th century, use of peyote extended north into the Great Plains of the United States, and probably first developed into a distinct religion about 1885 among the Kiowa and Comanche of Oklahoma. After 1891 it spread rapidly as far north as Canada and is now practiced among more than 50 tribes. Statistics are uncertain, but reports suggest nearly a fifth of the Navajo in 1951 practiced the peyote religion (despite strong tribal council opposition) as did one-third of Oklahoma Indians in 1965. The Native American Church claimed some 225,000 adherents in 1977.

      The various forms of peyotist beliefs combine Indian and Christian elements in differing degrees. Among the Teton, for example, the Cross Fire group uses the Bible and sermons, which are rejected by the Half Moon followers, who, however, teach a similar Christian morality. In general, peyotist doctrine consists of belief in one supreme God (the Great Spirit), who deals with men through various spirits, which include the traditional waterbird or thunderbird spirits that carry prayers to God. In many tribes peyote itself is personified as Peyote Spirit, considered to be either God's equivalent for the Indians to his Jesus for the whites, or Jesus himself. In some tribes Jesus is regarded as an Indian culture hero returned, as an intercessor with God, or as a guardian spirit who has turned to the Indians after being killed by the whites. Peyote, eaten in the ritual context, enables the individual to commune with God and the spirits (including those of the departed) in contemplation and vision and so to receive from them spiritual power, guidance, reproof, and healing.

      The rite characteristically, but not always, takes place in a tepee around a crescent-shaped, earthen altar mound and a sacred fire. The all-night ceremony usually commences about 8 PM Saturday and is led by a peyote “chief.” The services include prayer, singing, sacramental eating of peyote, water rites, and contemplation; they conclude with a communion breakfast on Sunday morning. The way of life is called the Peyote Road and enjoins brotherly love, family care, self-support through steady work, and avoidance of alcohol.

      Peyotism has been much persecuted. Although peyote was banned by government agents in 1888 and later by 15 states, Congress, backed by the Bureau of Indian Affairs, the churches, and some Indian groups, resisted repeated attempts from 1916 to 1937 to have its use prohibited. In self-defense, peyote groups sought incorporation under state laws—first in Oklahoma as the First-born Church of Jesus Christ in 1914, then as the Native American Church in 1918, and by 1960 in some further 11 states. In the 1960s appeals by peyotists in the name of constitutional freedom of religion were supported by anthropologists and others and upheld in several state supreme courts.

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Universalium. 2010.

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