In this reading test the focus is on the three paths of Peyotism. One path is based totally in Native American religious tradition while there is another arm of the Peyote cult that mingles tradition with current religious rituals. There is a third approach which has no link to original traditions. Although these vary in the ritualistic styles and acts all three have a core centered around the peyote plant and its hallucinogenic properties.
First we will discuss the traditionalist branch of Peyotism which manages to avoid the influences of Christianity and other modern religious practices. This branch of the Peyote religion has roots coinciding with the Native American Ghost Dance. It also retains such rituals as the sweat lodge and Sun Dance. The history of Peyotism traces back to 1891 following the well known “Wounded Knee” massacre. This massacre was spurred on by governmental and individual fears invoked by chants and rituals performed in the Ghost Dance ceremony. Many of the leaders of the Ghost Dance religion became leaders in Peyotism from its beginnings.
A more modernized version of the Peyote religion integrates various icons and rituals from other religions and was officially incorporated in 1918 as the Native American Church Movement. The followers of this sect, founded by Quannah Parker and involving traveling leaders (missionaries?) such as John Wilson, have no qualms about sending their children to “white man” schools and utilizing the borrowed advantages such as trade and a cash economy to enrich their lives and the lives of future generations. This arm of the Peyote cult may still practice the fertility rites at the beginning of the corn growing season, for instance, but it could be performed in a Catholic church building with Christian practices and rituals integrated into their dance and characters.
The final arm of the Peyote cult is totally opposite from the first discussed. It completely turns away from the old rituals and creates itself anew. Although Mormonism is one of the influences in the “modernized” version of Peyotism previously mentioned, it is the basis for this “untraditional” branch of Peyote religion. In contrast to the strict adherence to ritualistic acts and ceremonies, followers are allowed individual discernment in regards to following the Bible, doctrine and covenants in every day life. Adherence for all other than clergy is only required while on church grounds.
All religions will allow additional influence and change over time. This is evident from the borrowing from and integration of other cultures. Even Quakers use the horse and buggy for transportation. This integration certainly makes our lives better although it can somewhat dilute the original meanings of religious rites of passage, ceremonies, and other icons.