The article SQuid was selectively quoting from is here.
http://ca.geocities.com/dont_pay_to_pray/SellingOfSacredSpirits.htmlSQuid seems to be pointing out some of the differences of opinion, and seems to be asking about this.
I guess I would suggest to first of all listen to a number of comments on the same subject from people recognized by their own people as having enough knowledge on the topic to comment.
So...looking at a number of authoritative sources , starting with the one comment quoted by SQuid
The article further quotes Wilma Mankiller:
"Medicine men and women need to be paid to survive, agrees Wilma Mankiller, chief of the 120,000-strong Cherokee nation of Oklahoma. But like many traditionalists, Chief Mankiller worries about "Indian hobbyists," and those who pray with them - and prey on them - for profit."
The CNO website used to say this
http://www.cherokee.org/Culture/CulInfo/FAQ/83/Default.aspxHow do I find a Cherokee Medicine Man?
Although there are many practicing medicine men and women today, they do not advertise, nor do they solicit clients. In addition, they do not charge set fees for their services.
If you are a traditional Cherokee, who believes and lives the Cherokee way, you will be familiar with who these people are, or will know others who will lead you to one. Also, Cherokee acquaintances (aunts, uncles, neighbors) may refer you if they are aware of your need.
We are not at liberty to suggest such an individual
Now the website says this ;
http://www.cherokee.org/Culture/13/Page/default.aspxTraditional Cherokees consult with medicine people for help with medical problems, dilemmas in their lives, or other problems. There are fewer of them alive and practicing today, but are still well known by traditionals and in the Cherokee communities. It is not accepted for these medicine people to advertise or make their services known in other ways. The proper way to find a medicine person is to be part of a Cherokee community, ceremonial ground, or family, and come to know this person through those connections. (As a tribal government, we are not at liberty to disclose the names of these persons.)
Briefly quoting from a longer comment by Richard Allan who is a member of the CNO and is involved in cultural protection ;
http://www.thepeoplespaths.net/Articles2001/RLAllen-CherokeeStatement-Shamans.htmCherokee medicine people and spiritual leaders are known to the Cherokee people and do not practice medicine for a fee nor sell "shamanic" lessons to anyone. They do not advertise their services through any form of media and certainly not over the internet.
Traditional Cherokee healers and spiritual leaders provide their services to the Cherokee people. A Cherokee medicine person or spiritual leader is fluent in the Cherokee language and would conduct any medical or spiritual practices by using the Cherokee language. Therefore, our medicine people are those who were born of a Cherokee mother and a Cherokee father and would have been reared within a Cherokee community speaking the Cherokee language. Our traditional Cherokee healers and spiritual leaders are humble people and would not present themselves as such nor "hang out a shingle" so to speak.
Cherokee medicine people are acknowledged and recognized by members of the Cherokee community as effective healers and leaders. It is the recognition of the Cherokee people that validates these persons as medicine people and healers not self-proclaimation. We may provide them small gifts, a token amount of money or foodstuffs in payment for their services nor would they withhold their services when asked and they certainly would not prescibe payment by credit card.
If after listening to a range of opinions from authoritive sources there seems to be a difference of opinion between people who say selling something is OK and that selling something is degrading, I would support the people wanting to protect cultural traditions from being degraded through commercialization as in any community there will always be some people who would sell anything.
As for the comment from the IITC - I think it may be important to notice the date of this article is 1991 , which was before the internet began recruiting so many individuals with a story of a gr great granadma who was NDN to imagine they are entitled to be considered a " Nation". I doubt these groups are who Mr Gonzales was reffering to.
There are many unenrolled people who have substantial Native heritage. From what I have seen, people leading ceremonies need the solid , lifelong , multifaceted support of the indigenous community where these ceremonies originated to maintain them properly. If people don't have this support , considering the many problems that can come up, it usually seems it would be better if people living outside native communities used their energy to support the Spiritual leaders within strong Native communities, rather than attempting to remove these ceremonies from the community where they originated.
Just my own opinion... Other people may see this differently .
