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Native American Church, a religious denomination which practices Peyotism or the Peyote religion, originated in the U.S. state of Oklahoma, and is the most widespread indigenous religion among Native Americans in the United States. Peyotism involves the use of the entheogen Peyote, a spineless cactus.

History of the peyote religion

Peyote was used in the territory of modern Mexico in pre-Columbian times to commune with the spirit world and also as a medicine. From the mid-15th century, the use of peyote spread to the Great Plains area of the United States primarily through the efforts of the Apache, Navajo, Plains Tribes, and various tribes in the western United States. Peyotism is now practiced in more than 50 Native American Indian tribes and has probably around 250,000 adherents.^[1]^[2]

Peyotist beliefs vary considerably from tribe to tribe, belief in Peyote personified as a god called Mescalito by some practitioners, but often include belief in Jesus as a Native American culture hero, an intercessor for man or a spiritual guardian; belief in the Bible; and association of Jesus with Peyote. Peyotists believe in a supreme God. The "Peyote Road" calls for Native American Indian brotherly love (often taking the form of Native American nationalism), family care, self-support through work, avoidance of alcohol, and avoidance of recreational drug use.

Traditionally, peyote is used in pursuit of bona fide religious faith in daily ceremonies, and at all times. Peyote rituals can be conducted by oneself and with the Creator, or with a guide, or in a group, and at any place or time the Spirit or Creator and the participant deem them necessary. Peyote ceremonies are not conducted only in tipis or hogans however, in some cases ceremonies may be limited to a certain number of people but this varies from tribe to tribe.

For some chapters of the Native American Church, the peyote ritual begins at sundown on a Saturday and continues through the night. The ritual includes prayer, the eating of peyote, Peyote songs, water rituals, and contemplation. It ends with breakfast Sunday morning. The peyote ritual is believed to allow communion with Holy deity or spirits, and to give power, authority, guidance, and healing. The healing may be emotional or physical, or both.

Those Church members who feel that they need structure believe that the communal ingestion of peyote and the ceremony of the Church meeting help participants get into a proper relationship with each other and with the Holy deity or spirits. In turn, they believe, this leads to an ability to live a good day-to-day life. A good life is considered to be one that is kind and responsible, and embodies love.

United States law

Federal law

Members of the Native American Church are exempt from federal criminal penalties for religious use of peyote. Where there is exclusive federal jurisdiction or state law is not racially limited, peyote use by NAC members is legal under a racially neutral regulation. This exemption is as old as federal criminal penalties against peyote use and predates the Controlled Substances Act.^[3]

The Code Of Federal Regulations reads:

Special Exempt Persons: Section 1307.31 Native American Church. The listing of peyote as a controlled substance in Schedule I does not apply to the nondrug use of peyote in bona fide religious ceremonies of the Native American Church, and members of the Native American Church so using peyote are exempt from registration. Any person who manufactures peyote for or distributes peyote to the Native American Church, however, is required to obtain registration annually and to comply with all other requirements of law.^[4]

U.S. v. BOYLL, 774 F.Supp. 133 (D.N.M. 1991) addresses the racial issue specifically and concludes:

For the reasons set out in this Memorandum Opinion and Order, the Court holds that, pursuant to 21 C.F.R. § 1307.31 (1990), the classification of peyote as a Schedule I controlled substance, see 21 U.S.C. § 812(c), Schedule I(c)(12), does not apply to the importation, possession or use of peyote for bona fide ceremonial use by members of the Native American Church, regardless of race.^[5]

State law

Currently, laws regulating peyote use by Native American Church members vary by state.

The Native American Church Movement

Quanah Parker was an influence in the creation of the Native American Church. The movement started in the 1880s, and was formally incorporated in 1918 in Oklahoma. Parker adopted the peyote religion after being gored by a bull in South Texas and surviving the attack with the help of peyote. Parker was given strong peyote tea by a Coahuiltecan Native American Indian curandera who healed him and showed him the proper way to run peyote ceremonies. Therefore, the genesis of modern NAC ceremonies have deep roots in Mexican Native American Indian culture and ritual, due to the natural locality of Peyote and the dissemination by Parker to the Comanche and other plains tribes located in Native American Indian Territory.^[6] This key aspect of medicine history is often overlooked with the various generational outlooks of Northern American Native American Indians.^{[citation needed]}.

Parker taught that the Sacred Peyote Medicine was the Sacrament given to all Peoples by the Creator, and was to be used with water when taking communion in some Native American Church medicine ceremonies. Parker learned the "half-moon" style of the peyote ceremony from the Lipan Apache leader Chiwat. The Lipan Apache learned the ceremony from the Carrizo Coahuilteco tribe of Southern Texas(Peyote Religion by Omer Stewart). The "cross fire" ceremony (originally called the "Big Moon" ceremony) later evolved in Oklahoma (initially among the Kiowa Native American Indians) due to influences introduced by John Wilson, a Caddo Native American Indian who traveled extensively around the same time as Parker during the early days of the Native American Church movement.

The Peyoteros of South Texas

The peyote religion evolved an elaborate trade network which has persisted since pre-Columbian times, in South Texas, with designated harvesters of the peyote in Rio Grande City, Texas, and Mirando City, Texas. The Peyoteros are a group of closely knit families of Mexican ancestry who have harvested peyote for Native Americans since the early 18th century. The modern peyoteros still harvest peyote in the same manner as their ancestors, with a machete and a very small work crew of young and sometimes old men. Peyote is harvested and dried after the crowns of the plants are removed at ground level; cut at an angle, to allow water to run off. The peyoteros never dig up peyote, but rather cut the tops of the cactus crowns at ground level with a machete. Peyote plants create large taproots with an extensive root system, and the plants slowly regenerate new heads after harvest, often producing a much larger plant after several years of regrowth. Currently, Peyote is being overharvested, seriously endangering the existence of the local populations of peyote. There are only 3 licensed Peyoteros left in Texas due to overharvesting, illegal poaching, and strict licensing and tax regulations by the Texas Department of Public Safety and the U.S. Federal government. Two Peyoteros in South Texas are Mauro Morales of Rio Grande City, Texas, and Salvador Johnson of Mirando City, Texas.

Native American Indians are permitted to purchase peyote to supply the Native American Church both in person and via US Mails "Restricted Delivery" procedures. Special ceremonies are performed with the harvested and dried peyote medicine in order to bless it for use as a sacrament for Native American Church rituals and ceremonies.

All three of the peyoteros are licensed by the United States Drug Enforcement Agency and operate under DEA 225 permits. Peyoteros are also required to be registered with the State of Texas Department of Public Safety, for a fee over $1,200 per year in a poverty stricken area of south Texas. Legitimate Native American Church Branches are required to register with the Texas Department of Public Safety in order to purchase, harvest, transport, or cultivate peyote. Non-Native American Indian churches not affiliated with Federally Recognized Tribal entities are not eligible for registration with the Texas Department of Public Safety at this time.

References

^ "University of Virginia Library". Religiousmovements.lib.virginia.edu. 2006-09-07. Retrieved 2011-07-09.
^ "'A Brief History of the Native American Church'". CSP. Retrieved 2011-07-09.
^ U.S. v. BOYLL, 774 F.Supp. 133 (D.N.M. 1991), p.1338
^ 21 CFR 1307.31 Accessed 2010-09-06
^ U.S. v. BOYLL, 774 F.Supp. 133 (D.N.M. 1991)
^ Stewart OC. 1989. The peyote religion: a history. Norman, OK: University of Oklahoma Press. ISBN 0806124571.

External links

[1] "University of Virginia Library". Religiousmovements.lib.virginia.edu. 2006-09-07. Retrieved 2011-07-09.

[2] "'A Brief History of the Native American Church'". CSP. Retrieved 2011-07-09.

[3] U.S. v. BOYLL, 774 F.Supp. 133 (D.N.M. 1991), p.1338

[4] 21 CFR 1307.31 Accessed 2010-09-06

[5] U.S. v. BOYLL, 774 F.Supp. 133 (D.N.M. 1991)

[6] Stewart OC. 1989. The peyote religion: a history. Norman, OK: University of Oklahoma Press. ISBN 0806124571.

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@@ Line 7: / Line 7: @@
 [[Image:Peyote road.jpg|thumb|Peyote road]]
-Peyote was used in the territory of modern [[Mexico]] in [[pre-Columbian]] times to commune with the [[spirit world]] and also as a [[medicine]]. From the mid-15th century, the use of peyote spread to the [[Great Plains]] area of the [[United States]] primarily through the efforts of the Apache people. Peyotism is now practiced in more than 50 Native American Indian tribes and has probably around 250,000 adherents.<ref>{{cite web|url=http://religiousmovements.lib.virginia.edu/nrms/nachurch.htm |title=University of Virginia Library |publisher=Religiousmovements.lib.virginia.edu |date=2006-09-07 |accessdate=2011-07-09}}</ref><ref>{{cite web|url=http://www.csp.org/communities/docs/fikes-nac_history.html |title='A Brief History of the Native American Church' |publisher=CSP |date= |accessdate=2011-07-09}}</ref>
+Peyote was used in the territory of modern [[Mexico]] in [[pre-Columbian]] times to commune with the [[spirit world]] and also as a [[medicine]]. From the mid-15th century, the use of peyote spread to the [[Great Plains]] area of the [[United States]] primarily through the efforts of the Apache, Navajo, Plains Tribes, and various tribes in the western United States. Peyotism is now practiced in more than 50 Native American Indian tribes and has probably around 250,000 adherents.<ref>{{cite web|url=http://religiousmovements.lib.virginia.edu/nrms/nachurch.htm |title=University of Virginia Library |publisher=Religiousmovements.lib.virginia.edu |date=2006-09-07 |accessdate=2011-07-09}}</ref><ref>{{cite web|url=http://www.csp.org/communities/docs/fikes-nac_history.html |title='A Brief History of the Native American Church' |publisher=CSP |date= |accessdate=2011-07-09}}</ref>
 Peyotist beliefs vary considerably from tribe to tribe, belief in Peyote personified as a [[god]] called Mescalito by some practitioners, but often include belief in [[Jesus]] as a Native American [[culture hero]], an intercessor for man or a spiritual guardian; belief in the [[Bible]];  and association of Jesus with Peyote. Peyotists believe in a supreme God. The "Peyote Road" calls for Native American Indian brotherly love (often taking the form of Native American nationalism), family care, self-support through work, avoidance of alcohol, and avoidance of recreational drug use.
@@ Line 14: / Line 14: @@
 Traditionally, [[peyote]] is used in pursuit of bona fide religious faith in daily ceremonies, and at all times. Peyote rituals can be conducted by oneself and with the Creator, or with a guide, or in a group, and at any place or time the Spirit or Creator and the participant deem them necessary. Peyote ceremonies are not conducted only in tipis or hogans however, in some cases ceremonies may be limited to a certain number of people but this varies from tribe to tribe.
-For some chapters of the Native American Church, the peyote ritual begins at sundown on a Saturday and continues through the night. The ritual includes [[prayer]], the eating of peyote, [[Peyote song]]s, water rituals, and contemplation. It ends with breakfast Sunday morning. The peyote ritual is believed to allow communion with God and the deceased, and to give power, guidance, and healing. The healing may be emotional or physical, or both.
+For some chapters of the Native American Church, the peyote ritual begins at sundown on a Saturday and continues through the night. The ritual includes [[prayer]], the eating of peyote, [[Peyote song]]s, water rituals, and contemplation. It ends with breakfast Sunday morning. The peyote ritual is believed to allow communion with Holy deity or spirits, and to give power, authority, guidance, and healing. The healing may be emotional or physical, or both.
-Those Church members who feel that they need structure believe that the communal ingestion of peyote and the ceremony of the Church meeting help participants get into a proper relationship with each other and with God. In turn, they believe, this leads to an ability to live a good day-to-day life. A good life is considered to be one that is kind and responsible, and embodies love.
+Those Church members who feel that they need structure believe that the communal ingestion of peyote and the ceremony of the Church meeting help participants get into a proper relationship with each other and with the Holy deity or spirits. In turn, they believe, this leads to an ability to live a good day-to-day life. A good life is considered to be one that is kind and responsible, and embodies love.
 ==United States law==