Peyotism And The Native American Church PDF Download

"My project is a cultural history of Peyotism from 1880-1937, which historicizes the broad range of controversy around the religion. The periodization covers its introduction as a new American Indian religion to the last federal effort to prohibit the use of peyote. It is also a narrative of social identities centered on the controversy surrounding peyote--identities of Indianness, whiteness, and Americanness, as well as the identities of peyote, as both object and subject. It examines the intersection of race and religion (both assumed to be social constructions) around the 1918 incorporation of the Native American Church (NAC) in Oklahoma and the subsequent spread of NAC charters to other Native tribes and their right to use peyote as an integral part of worship. A theme running throughout each of the chapters is the politics around identity that appear at the intersection of race and religion, as well as the ability of peyote and Peyotists to cross cultural, economic, political, religious, and social borders. The rise of the peyote religion among the tribes of the southern plains occurred in the transition from the reservation system to the allotment era. My argument is the Peyote religion of the late nineteenth and early twentieth century became a highly contested issue over social and religious identities. Indian and non-Indian opponents sought to prohibit the religious practice by transforming peyote into first an "intoxicant" and then a narcotic--or turning the "sacred" into the "profane"--thus drawing American Indians into the emerging racialized war on drugs. Peyotism is an excellent lens to view the cultural changes associated with the new direction in federal Indian policy as well as the social changes occurring within the Progressive Era. The controversy around peyote use by Native Americans reveals new efforts to reinforce a white version of colonialism upon Native peoples, but it also shows the Peyotist Indians' success in resisting these new forms of oppression, utilizing the performativity of both race and religion to secure their religious freedom. In doing so, they utilized their power to form identities of Indianness and Americanness in modernity"--Abstract.