BY DON ADDISON
Mitakuye Oyasin!
We are all related.
’
I
ve noticed an increas-
ing interest in Native
American cultures,
languages, and especially
spirituality today, which has
translated into full classes
wherever I am teaching
courses on these subjects.
I, myself, am Choctaw
Indian. I am grateful to be
Native American, but it was-
n’t always something one
wanted to state publicly in
the past. A fresh new spirit
abounds today, and many
American Indians are trac-
ing their roots, learning
about their cultures, and getting acquainted with their indigenous languages. A re-
cent local powwow is a good illustration of this return to one’s Native cultural roots.
As I looked around the crowded hall, I saw rows of Native youth eager to participate.
When the drumming and singing began, the dancing commenced and our spirits
soared into the sky.
Many Native American spiritual leaders over the centuries foretold this phenome-
non we are privileged to see today. White Buffalo Calf Woman, a Lakota, spoke of a
great spiritual renewal. Other American Indian prophets expressed a dream that
Indian and non-Indian would someday come together in unity. Deganawidah,
Peacemaker of the Iroquois Confederacy, long ago promised he would “return,” and
other great messengers left similar prophecies that a great teacher would come, as
the Navajos believe, from the East.
Bahá’u’lláh, the prophet-founder of the Bahá’í Faith, did come from the East and
Native Americans are increasingly joining his faith, because they believe Bahá’u’lláh
has fulfilled these prophecies. The Hopi, for example, foresaw a time when the Indian
and the Euro-American would join together in unity. Bahá’u’lláh proclaimed this, say-
ing, “Ye are the flowers of one garden and the leaves of one tree.”
Unity in diversity characterizes Native communities today. We Indians enjoy com-
paring notes on how languages, music, and customs differ in some cases, and appear
similar in others. Bahá’í teachings encourage unity in diversity — the coming together
of all peoples. However, Bahá’u’lláh never said Native Americans must give up their
cultures or languages. Kevin Locke, Lakota musician, dancer and educator says that
“the Bahá’í Faith actually enhances” his Native beliefs and culture.
The resurging interest in Native spirituality is not without controversy, and Native
American Bahá’ís are quick to point out their beliefs are not being compromised or
misused by the Bahá’ís. On the contrary, in 1916 Bahá’u’lláh’s son, ‘Abdu’l-Baha, gave a
most splendid prophecy about a glorious future for Native Americans.
I believe I am lucky to be Bahá’í˜it gives me answers to today’s problems, it re-
quires religion and science agree and if they don’t, science without spirituality can be-
come materialism and religion without science can become superstition. American
Indians have always had “science” — our’s just developed differently than European
sciences. Natives see science as spiritual.
The Bahá’í prayers revealed by Bahá’u’lláh for believers to use do not preclude
using prayers of other religions, including those of indigenous religions in American
Indian languages. Bahá’ís believe in the same God as Native Americans, Christians,
Jews, Muslims and the other world religions. We have beautiful prayers for unity, mar-
riage, the morning time and the evening hour, for assistance, and for children. And
when life on life’s terms gets difficult, I look up a powerful prayer Bahá’u’lláh revealed
to be read in times of tests and difficulties: “Armed with the power of Thy Name, noth-
ing can ever hurt me, and with Thy love in my heart, all the world’s afflictions can in
no wise alarm me.”
Many folks ask about the sad things that happened to Indians over the last 600
years. Those things really did happen, so let us learn from those experiences and
teach our children to look at all peoples as members of the same family, enjoying the
beauty of all our cultures and languages. The Bahá’í Faith gives me this hope.
What the Bahá’ís express about unity can also be summed up in probably the most
famous American Indian expression one can find around the country today:
“Mitakuye Oyasin.” Though it is Lakota, this phrase is used by Indians from many dif-
ferent backgrounds; it means “all my relations” or “all my relatives.” In other words,
we are all related in one family. So we must put hatred and prejudice behind us be-
cause one must not hurt one’s own relatives. Mitakuye Oyasin!
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Dr. Don Addison teaches Native American Music at the UO, and American Indian languages and Native American
studies at LCC, Chemeketa Community College, and at the Grand Ronde Native American community. He also
serves on a Baha’i institution that advises members on spiritual matters. This column is part of a series on spiritual
viewpoints coordinated by Two Rivers Interfaith Ministries.
AUGUST 5, 2004 7