<font size="+2" face="times new roman,times,serif">
<font size="4"><b>Oneida holy men stress harmony in life</b></font>
</font><font size="3" face="times new roman,times,serif"><b><font
size="2"><br />By <a
href="mailto:jpeerenb@greenbaypressgazette.com">Jean Peerenboom</a>
</font></b>
<i><br />
<font size="2">
<a
href="mailto:jpeerenb@greenbaypressgazette.com">jpeerenb@greenbaypressgazette.com</a>
</font></i>
<span class="date">April 22, 2006</span><br />
</font><p><font size="3" face="times new
roman,times,serif">http://www.greenbaypressgazette.com/apps/pbcs.dll/article?AID=/20060422/GPG0406/604220524/1250/GPGlife<br
/></font></p><p><font size="3" face="times new roman,times,serif">DE
PERE
Deacon Everett Doxtator and Leander Danforth spent Thursday morning
telling stories the same kind of stories that enabled the Oneida
Tribe of Indians and other tribes to hand down their religion and
culture even though the government was trying to silence them.
</font></p><p>
<font size="3" face="times new roman,times,serif"><a
name="correction"></a></font></p><p><font size="3" face="times new
roman,times,serif">Doxtator,
a deacon with St. Joseph Catholic Church in Oneida, and Danforth, a
faithkeeper with the Longhouse religion of the Oneidas, were the
speakers at the Spirituality in Retirement Forum at St. Anne's
Episcopal Church.
</font></p><p>
<font size="3" face="times new roman,times,serif"><a
name="correction"></a></font></p><p><font size="3" face="times new
roman,times,serif">Most
Oneidas came to Wisconsin as Methodists or Episcopalians, Doxtator
said. For many years, the government and Christian churches did not
allow them to practice the rituals of their culture. "When we came
into
a Christian church, we had to take a Christian name. People usually
took their sponsor's name."
</font></p><p>
<font size="3" face="times new roman,times,serif"><a
name="correction"></a></font></p><p><font size="3" face="times new
roman,times,serif">It
wasn't until 1977 that the U.S. Conference of Catholic Bishops allowed
Native American symbols in Catholic churches. In 1978, the government
allowed Native Americans to practice their native spirituality,
Doxtator said.
</font></p><p>
<font size="3" face="times new roman,times,serif"><a
name="correction"></a></font></p><p><font size="3" face="times new
roman,times,serif">"Having
our symbols in church is important. We have them so people can feel a
part of it. That's nice. Other (mainline Christian) churches also allow
these symbols in church," he said.
</font></p><p>
<font size="3" face="times new roman,times,serif"><a
name="correction"></a></font></p><p><font size="3" face="times new
roman,times,serif">Both
men emphasized the importance of finding harmony and balance in life.
"When we have balance, we have fullness of life," Doxtator
said. "We're
all in the world together. We all journey together. I can't help it if
you're white and I'm brown. We're all on a journey to the Creator."
</font></p><p>
<font size="3" face="times new roman,times,serif"><a
name="correction"></a></font></p><p><font size="3" face="times new
roman,times,serif">Danforth,
who is involved in an effort to revitalize the Oneida language, said
the language is important because the Longhouse ceremonies are done in
native tongue. "When I was young, we didn't know anything about our
own
identity. Nowhere in the stories we were told repeatedly are the
stories of our ceremonies. This tells me that most of the people here
came as Christian. But some of our ceremonies are for medicine for
healing. That's important for us."
</font></p><p>
<font size="3" face="times new roman,times,serif"><a
name="correction"></a></font></p><p><font size="3" face="times new
roman,times,serif">The
Longhouse religion and sweat lodges that are conducted here today date
back to 1981, Danforth said. "The Longhouse community is a small
group,
but it is acknowledged by our own people. Last year, the chiefs of five
nations acknowledged us."
</font></p><p>
<font size="3" face="times new roman,times,serif"><a
name="correction"></a></font></p><p><font size="3" face="times new
roman,times,serif">"What
I see is the importance of well-being body, mind and spirit. These
are things people need to be healthy. We have medicine societies to
take care of our people," Danforth said.
</font></p><p>
<font size="3" face="times new roman,times,serif"><a
name="correction"></a></font></p><p><font size="3" face="times new
roman,times,serif">Included
in the Longhouse religion are thanksgiving ceremonies "that were
given
to us by the Creator." The four ceremonies are the Feather Dance,
the
Men's Dance, the Drum Dance and the Peach Dance. The thanksgiving
ceremonies go in cycles that coincide with harvest, planting,
mid-winter, and more.
</font></p><p>
<font size="3" face="times new roman,times,serif"><a
name="correction"></a></font></p><p><font size="3" face="times new
roman,times,serif">Doxtator
explained the sweat lodge, which can be a six-hour ceremony. "Women
sit
on the south side; men on the north side. When the door is closed, it's
like being back in the womb." Throughout the ceremony, there are
prayers and songs. The doors are opened four different times. The
ceremony focuses on purifying, prayer and healing. "When the door
is
opened for the fourth time, everything is let out. You are
cleansed,"
he said.
</font></p><p>
<font size="3" face="times new roman,times,serif"><a
name="correction"></a></font></p><p><font size="3" face="times new
roman,times,serif">When
the ceremony is over, everyone takes some berries, meat and corn that
are laid out at the beginning as part of the ritual. These are shared
and people shake hands. "It ends with breaking bread a
potluck," he
said.
</font></p><p>
<font size="3" face="times new roman,times,serif"><a
name="correction"></a></font></p><p><font size="3" face="times new
roman,times,serif">"As I learn about my culture, the sweat lodge
and Christianity, I find there is not a lot of difference,"
Doxtator said.
</font></p>
<font size="3" face="times new roman,times,serif"><a
name="correction"></a>
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