The Taming Power of Love

I am happy to announce that my new novel, The Taming Power of Love, is now available.  In this story I follow two young Lakota boys who lead the way to a total revolution of the heart.  This book has been a labor of love and committment for me as a writer–ten years in the making and my favorite story.  You can now order it at Amazon.com I am posting the first two chapters here tonight.

Chapter 1

February 27, 2003

Cuny Table, a tabletop mesa in the heart of Lakota country, is an unlikely place for a restaurant. The mesa itself is a survivor, having held its ground as thirty-five million years of wind and rain eroded the land into what is now the Badlands of South Dakota. On its high top are a few scat­tered ranches, fields of winter wheat, and a view so wide it feels like the floor of heaven. Sketched along the skyline to the west are the Black Hills; and on the northeastern edge surrounded by a few rough buildings is the Cuny Café.

Agnes Stands Alone, the owner of the café, has been there as long as anybody can remember. She is an old, square-bodied woman with short, coarse hair and eyes like dark marbles that seem to see straight through you. The regulars call her Unci, or Grandmother in Lakota. Most of them wander in not so much for the food (although the food is good) but for her company and the unusual tea she brews from plants gathered down in the Cheyenne River breaks. The old ones, especially, find Agnes’s tea eases their aching bones and makes the blood flow more easily to the toes. Oh, she makes no claims about her tea, but everybody who walks in gets a steaming cup slapped down before them with a brisk command to, “Drink up.”

The café, an old thirty-foot trailer, has been gutted, in­sulated, and made into one open space except for a back bedroom which nobody but Agnes has ever been in. The front has a single booth, two tables, and a plywood counter top covered with blue-flowered contact paper. Some strangers think the poor old trailer looks like a dislocated train car hooked to nothing, going nowhere.

Agnes never hesitates to give advice—or a solid scolding—when needed. But, more than the tea or Indian tacos or advice or whatever is on the menu that day (everybody eats the same daily special), the locals go to the café for Agnes’s stories. She knows all of the old Lakota stories. She knows the creation stories, the stories of Iktomi the trickster and the Seven Sisters who can still be seen winking down from the sky on a clear night. Her favorite is the story of the Second Cleansing when Unci Makah grew tired of the antics of her human children and tossed all but a few off her powerful body. According to the story, those She sheltered later emerged from Wind Cave as The Lakota People.

Agnes, however, doesn’t just tell old stories. Sometimes she tailor-makes the story especially for the person hearing it. For instance, once J.J. Runs At Night had a new colt so sick it couldn’t stand. Agnes told him a story about how a grove of young willows withstood the mightiest of storms by forcing their roots further into Unci Makah, Grandmother Earth. “Such smart, young trees,” she said, “to know just what to do.” By the time J.J. got home, the colt was running across the corral on four sturdy legs.

Another time, June Player’s daughter tried to die by cutting her wrists with the top of a tuna can. The poor girl nearly bled out before they found her. For this dangerous moment, Agnes told June about a small ant who had lost his place in line—until the wind blew a single grain of sand across his path, forcing him to turn another way. The next day, June’s daughter woke up from her deep, uneasy sleep talking about needing to find her place—before it was too late.

A while later, the girl began writing poetry and gave Agnes this poem written in a smooth, pretty hand:

In the greater scheme of things

Only she who sings,

And learns to play the wind,

Will ever grow wings.

Now I play the wind.

Agnes took a pineapple-shaped magnet, stuck the poem to her fridge and said, “Good.” After that the young girl began hanging around the café helping Agnes peel potatoes and wipe off countertops.

Of the nearly forty thousand residents of The Pine Ridge Reservation, at least half of them have been in the Cuny Café at one time or another, not to mention visitors from Japan, Switzerland, Germany, and many other places. Agnes keeps a guest book and feeds them all tea and stories.

On slow days, Agnes sits in an old rocking chair on the rough-lumber porch that the regulars had built for her five years earlier and lights her pipe. When it’s not in use, she keeps the pipe in a small, beaded bag hanging on a nail beside the screen door like a good luck charm. The bowl is carved red pipestone from a quarry in southern Minnesota. This particular stone, Agnes says, was once part of the Black Hills until it broke away and floated off during some ancient upheaval.

Agnes fills the pipe with a dried version of her tea, and while she smokes, she prays. Sometimes the praying takes her far off to what she simply calls “the other place.” The first time she visited this other place she had been only seventeen and drunk. Her uncle, a medicine man, had found her puking her guts out beneath an old cottonwood tree and taken her home and made her pray for three days straight without food or water. That ornery old man—he’d cut straight through her young spirit to the old woman already living there, and Agnes had never again been able to return to her ordinary young life.

Now, when the locals drive up Cuny Table to grab a bite to eat and find her sitting so still with the pipe in her lap and the spirit absent from her eyes, they know not to disturb her and simply tromp up the steps to help themselves in her kitchen. Occasionally, the praying is so complete, so per-vasive, that they find it impossible to cross her threshold and simply get back into their trucks and leave.

Agnes sees many things in the smoke curling up from her pipe; she sees the land, she sees distant places, she sees the beating hearts of the people, the breaking hearts of the people, the loving hearts of the people; and, sometimes, in the hazy curl she sees the old ones who once walked the earth but now watch from other realms. The old ones have stories of their own to tell, but Agnes never tells these stories to anybody except Bill Elk Boy.

It was one of these days, on the edge of winter, when Agnes cast her inner eye outward toward the weathered lands north of Cuny Table and saw the change coming. There, on a single square foot of dry, deserted earth in the Badlands, a thin line of dust rose up from a single needle-mark in the sand. Agnes watched the whorl of dust curl upward like the smoke of her pipe. It had no discernible color unless she used the very edges of her peripheral vision—and then she saw the palest of pink light rising from a dark horizon. As she watched, the pale moving spiral seemed to take shape, as if Creator was conjuring something from nothing, dancing dust into form.

When the dust settled, she saw the form of a woman   asleep in the sand and Agnes knew she had returned at last, the little one . . . the lost one. Two young boys were walking toward the sleeping woman.

When the glaze cleared from her eyes and she again entered this ordinary realm, Bill Elk Boy was beside her. He took the pipe, the bowl now cold to the touch, tapped it clean on the edge of his chair, slipped it back into the beaded bag, and said, “It begins, Agnes. Today it begins.”

Chapter 2

The two boys approached cautiously. From a distance Jed Forrest thought it must be a dead deer or that someone had dumped a pile of clothing out here in the middle of nowhere. He got closer, and his heart started thumping hard when he saw it was a person laying there on the ground—a lady. He and his little brother, Pete, had seen a lot of strange things out here in the Badlands—but they’d never found a body before.

Pete hurried ahead and was on the ground reaching out to touch the lady. Jed caught up to him and whispered, “Don’t touch her,”

“Why not?” Pete asked.

“Because she might be dead, murdered maybe, and we’d mess up the crime scene.”

“Oh,” said Pete. “But, Jed, what if she’s just sick and needs a doctor? We got to do something.”

“I know that. Let me think a minute.”

Jed didn’t know what to think or do. The lady was curled into herself as if she was cold. She wore nothing but a light jacket, jeans, boots, and no cap. He resisted the urge to touch her even though he’d told Pete not to. His dad was maybe fifteen minutes away—too far to hear them if they yelled—but Pete was right; they needed to do something. He reached for her wrist to see if he could feel a pulse. Her skin was warm and relief washed through him—she was alive. He pressed his fingers into her wrist and felt the thump, thump of her heartbeat. “She’s not dead, Pete.”

“Look, Jed. She’s waking up. Maybe you brought her back to life.”

“Shut up, Pete.” Jed dropped her wrist just as the lady blinked her eyes once, twice and then looked up at him. It was strange, the way her eyes wandered, looked up and down, and then finally focused on him. She shook her head and rubbed her face. Jed said, “Are you okay?”

“What?” she said quietly, still blinking and rubbing her eyes.

Pete squatted down and said, almost yelling it out. “She’s alive.”

“Hush, Pete. You’ll scare her. ” Jed stood up and looked down at the woman. “Are you hurt?”

She moved slowly feeling her arms and shoulders and then pushed herself up into a sitting position. “I don’t think so. No, I’m fine. Everything seems to be working.”

Jed looked around for something to explain her being asleep in such a strange place “What the heck are you doing here?”

“I . . . I don’t know. Where is here?” she asked.

“Sheesh—you don’t even know where you are? This is the Badlands. We thought you were dead.” Jed couldn’t believe it.

She smiled. “Well, I don’t appear to be dead since I’m sitting up. Who are you guys?”

“I’m Jed. This is my little brother, Pete. But who the heck are you?” Cripes, he thought, she looks like she just woke up from a little nap in her own bed.

“Give me a minute here, boys. I need to get my bearings. It’s been a very long night, maybe the longest night ever.” She planted her palms on the earth and dug them into the sand, as if the sand was going to tell her something she didn’t know. Jed waited.

The lady finally dusted off her fingers and said, “To tell you the truth, I don’t know who I am.”

Pete sat down beside her and crossed his legs. “She’s got nesia, Jed. You know, like when you can’t remember things.”

Jed said, “The word is amnesia, Pete.”

Pete nodded, focusing all his attention on the lady. “Or maybe you got picked up by aliens, and they dropped you here from their spaceship.”

“Aliens? Come on, Pete.” Jed poked him with his toe.

“Well, I saw a show once and there were these creatures from another planet and . . . .”

“Not now, Pete.” Jed tried to explain it to the strange lady, “My brother is—”

“Sweet. Your brother is sweet,” she said. “No, Pete. I don’t think it was aliens who left me here.”

“What’s your name?” Pete asked.

She rubbed her face and then scanned the earth around her. “Terra. My name is Terra.”

Jed wondered if she was playing some sort of strange game with them “If you can’t remember who you are, then how do you know your name is Terra? What are you doing here? And how did you get here?”

“So many questions for one so young,” she shook her head and shrugged. “I don’t know how I know, and I don’t know what I am doing here. Waiting for you guys, I guess,” she said. She looked around again and seemed to really see where they were for the first time. “This place takes my breath away. It’s so beautiful.” She gave her fingers a wiggle and then looked down at them as if surprised to find them working. “This is amazing, incredible really.”

“What? What’s incredible?” Jed tugged at his long, dark hair—hair he had not cut since his mom died.

The lady watched him, seeming to notice him for the first time. She looked from him to Pete and said, “Are you guys Indians?”

Jed nodded, “Lakota.” He was beginning to not like this game or this lady or the way Pete was staring up at her as if she were the moon and sun combined. “Pete—quit staring at her.”

“She’s pretty, Jed.”

“Oh cripes.” He resisted the urge to kick sand at his stupid little brother.

“Pete. Jed.” Terra said quietly, as if the names were sacred sounds. “It’s okay, Jed. Everything is okay, don’t you know?”

“What? What don’t I know?” He was beginning to dislike this word game. The lady reached out as if to touch him but he pulled back.

“How old are you, Jed?”

“Twelve.”

“Ah, such a good age.” She turned to Pete. “And how old are you?”

Pete grinned. “Seven. Almost. Next month.”

She nodded and said, “Perfect. Now, quit worrying, Jed. Never mind that I can’t answer your questions yet. I’m just so happy to meet the two of you. Really I am.” She stood up, pausing a minute as if to make sure her legs were working, and then she said simply, “Come on. Let’s go.”

“But . . . but where are you going?” Jed asked.

“With you and Petey, of course, since I don’t know where I am and it wouldn’t make sense to just stay here all alone.” She took Pete’s hand and then started off down the draw in the same direction from which they had just come.

Jed shook his head as he watched the strange lady and his little brother walk off like who-do-you-know. His head felt funny, tight and full, and he couldn’t figure out what was going on. There was no car or truck, no motorcycle or campsite, nothing to explain what she was doing passed out under an embankment, no clue of who she was or what the heck she was doing sleeping in the Badlands.

Jed didn’t like strangers, and he most certainly didn’t like strangers who called his little brother “Petey.” He let Terra and Pete get ahead of him. He was thinking about how, when they’d first found her, he’d thought she was dead, lying there not moving, like something tossed away. He’d felt for a pulse and just when he’d been about to run for his dad, she’d opened her eyes and blinked up at them. Cripes, that had given him a scare—like a movie—the dead one getting up again and again.

Except they didn’t all get up.

His mom hadn’t gotten up again. Sometimes they were just plain dead. He felt the familiar plunk in his belly that always came when he thought of his mom. “Dang,” he muttered aloud.

Now the lady and Pete were walking ahead of him like old buddies, and he had to hurry to catch up. He closed the distance between them. When he caught up, Terra put her hand out; and without thinking he took hold of it like it was a stick and he was drowning in a creek. The lady just smiled at him and suddenly his cheeks felt hot.

Something crazy is going on here, he thought, now totally conscious of her hand in his. In an eye blink, everything had changed. He looked at her, but she was staring forward, marching along like a soldier. When they topped the rise, he tugged his hand from hers and said, “My dad is this way.” He pointed off in the direction of the truck and they walked soundlessly down the dusty wash and up over the bluff.

She looked at him and said with a wink, “Lead the way, my man. Wither thou goest, there go I.”

“What did you say?”

“Relax, Jed. I’m only having some fun with you. Are you always so serious?”

“I am not so serious.” The lady stared at him like she could see right through him, and that made him mad. He turned and walked off.

Staying ahead of them, Jed led the way over the bluff and back down into another wash, following the tracks that he and Pete had made just a little while ago when the world still seemed together and they were just going off to collect sticks or cans. He could see their tracks pressed into the sand like fossils—yet it didn’t seem like the same path they had come down. Suddenly nothing seemed familiar. He looked around and it seemed like a movie with the volume turned up, like there was more of everything: more color in the sky, more softness to the sand, more insects buzzing in his ears, more yellow in the morning sun . . . more, more, more. It made him dizzy.

He headed toward his dad’s truck shaking his head, fighting a sudden weird urge to laugh and wondering what his dad would say about her.

Let him figure it out, Jed thought. Let him just go figure.

Out on Bale

It has already been close to a month since we moved back up to northern Minnesota. I am beginning to settle into a nice pattern of writing, working, mudding, and the constant clean-up that seems to go along with building a house. Since I last wrote a personal note here, lots has happened. I have a new granddaughter–Sofie Florence Walla. I was able to spend a week hanging out with the kids and helping Nichol and her new daughter.

I finished the revision and publication of my book, The Lonely Place, Re-Visioning Adolescence and the Rite of Passage. Yesterday I gave the book to my niece Lori to read. She called me this morning and was very emotional. The book explores why young people form gangs and clicks in order to belong–will do almost anything to be able to belong. In the book I explore our cultural loss of formal initiation and rites of passage for our young people. I show how, when the adults and elders don’t take on the task of initiation–the kids will do it themselves. Lori could relate to the stories and ideas in the book and it triggered all of the many things she has done to “belong.” Unfortunately, the path was not always the best path.

I am so excited about finally having that book out in a beautiful way. If you look at my categories on this blog, you will see that I posted many of the early chapters (maybe the whole book, I can’t remember). Do look into it and as soon as copies are available I will let you know how to get a copy. The title has been changed to “The Lonely Place, Re-Visioning Adolescence and the Rite of Passage. Watch for it.
Jamie

Jamie

The Scent of Spring

I want to feel that warm spring air on my face and be back into spending hours everyday outside. My body is already tired of computers and winter. It has been quite a time these past few months since leaving northern MN for South Dakota. We have kicked into high gear while Milt finished the film (Video Letters from Prison,) and we have made plans to move permanently to Cass Lake. We had the chance to visit our straw bale house for a couple of days on this trip and it felt so right to be there. I walked around snow drifts dreaming the gardens into place, the large flower pots protecting my front door, the berry bushes putting on fresh green leaves.

As the winter has crawled by, our plans for Video Letters have bloomed. This film moves the heart in such a wonderful way that we’ve decided to form a confluence between my family constellation work and human development passion and this film. Our plan is to begin setting up facilitated screenings that will take 3-4 hours. We’ll do these intensives with all kinds of groups for the first year but always with the idea of introducing tools and ideas for strengthening the family. We’ve already done a few trial runs with a federal judge and his colleagues, a CD counselor and his prisoner re-entry group, a group of high school students, a group of artists, etc. Each time we do this we come away more clear on how we want to do this. It is a struggle to remember that we cannot “save the world” but that we can operate in small, steady steps to have some influence on the way the world is turning. I feel in the deepest part of my soul that it is the center that crumbles–and that center is the way we do family and basic communication. Too many have left important connections up to weak substitutes such as television and video games.

I hope to be spending more time on my blog from here on out. I am never actually sure who reads it so please leave a comment once in awhile so I will be encouraged to continue.

Jamie

Re-Visioning Adolescence, Chapter 7

When I looked at my “revised chapter” tonight, I didn’t like it.  I went back to the original chapter and decided it was much stronger and to the point.  So, in the endless schizophrenia of the writer, I brought it back. 

Tonight I am in a motel in Rushville, NE with meetings at Piya Wiconi scheduled for tomorrow.  All is well in the world.

Jamie

CHAPTER SEVEN

Five Levels of Human Spiritual Development

Years ago I worked in a juvenile care center and a young person, Scott arrived at the center when he was fifteen.  I had taught him years earlier in a diagnostic classroom when he was in third or fourth grade.  Scott had me mystified.  He was considered borderline retarded and looked and acted that way and yet, during his first few weeks in the center, a strange anomaly appeared.  Scott was into wires.  At one point I was walking up to the house and a loudspeaker wired to the roof of the house greeted me loudly.  I was afraid to talk anywhere in the house because our wire whiz had every room bugged.  I didn’t even know where or how he was finding the materials to do these things.  Borderline retarded?  It didn’t make sense. 

One night on a night shift, I took his cumulative file out and started sorting his life out piece by piece.  The file was thick.  Scott had two violent, alcoholic parents and a younger brother and sister.  When he was five, the family went into crisis and the kids were pulled out of the home.  Scott had tried to be Mom and Dad but couldn’t.  Scott was in preschool.  During this time his intelligence was tested by some “test giver” and found to be borderline.  When he entered school, he was placed in special education.  He had never, in ten years, gotten out of special education.  In the previous five years he had been in seven different foster homes.  He was amiable, friendly and a complete people-pleaser.  His primary goal, at fifteen, was to be left in the same foster home until he graduated. 

I could find no other test results in his entire file.  It appeared that Scott’s entire school career had been determined (or predetermined) by a test given to a confused, scared, unhappy five year old.  It made me furious.  I tried to take Scott to Alateen-the agency managing the care center would not permit me.  They said it was not a part of his treatment plan.  I was furious with the system and decided to teach Scott “how not to be retarded.”  We had great fun.  We worked with how he held his head and shoulders and how he avoided eye contact.  We practiced new speech patterns, trying to develop more confidence and assertiveness in his tone and presence.  Scott began to feel as if maybe he wasn’t retarded.  We had a great time and I hope, in my heart, that his goal was realized.  When Scott left the center, so did I.

The developmental trail is very delicate and should be treated with profound care and respect.  In the following pages we will trace this path, giving fullest attention to how each stage relates to us as children or adults.  The information presented here is taken from several sources and describes five levels of growth and development.

 Stages Versus Levels of Development

 Could a child be more highly developed than his or her parents?  Could he be more intelligent than our best tests would indicate?  If we actually adopted this line of thinking, it would force us to let go of the idea that we always know what is best for our children. 

Dabrowski and Piechowski, two researchers, gave some intriguing answers to some of these questions.  Their information set up a small aha in my mind as I studied it, and I present a gross simplification here.

Most of our common thought about human development is that it occurs in a linear A to B to C progression and that one stage leads naturally to the next; creeping leads to crawling which leads to walking.  The research done by Dabrowski and Piechowski disagrees.  They say that the brain operates at various levels of thinking as well as stages according to the neurological processing and the way that the brain interacts with itself.  As we mature, the old brain connects with the midbrain, which connects to the new brain  (this is a painfully simplified description).  Primitive thinking comes from the primitive old brain system, and abstract thinking emerges from the new brain.  They further state that what pushes the brain to form these higher-level connections is the amount of conflict experienced by the individual.  Conflict, by their definition, rises from a discrepancy between “what is” and “what ought to be.”  In other words, we have a higher vision of our lives that doesn’t match our current reality. 

As the brain develops, it must make a leap from one level of functioning to the next.  Once we have made this leap, the old brain system becomes unavailable.  It is rather like having an outage to disconnect an old power system prior to firing up the new system.  This is called the “theory of positive disintegration” for good reason.  The movement to a higher level of development is often caused or aided by crises.  Likewise, children or adults making this leap have what Dabrowski calls several types of “overexcitablity.”  It is as if they are charged in the body, mind, or emotions with the special energy needed to make this leap. 

I introduce this material here for two reasons.  First is that we must consider that our young people may be making a leap that we have not ever made.  It is possible that because we have done a decent job as parents, this higher level of development is available to our child.  Secondly, we must be careful not to misdiagnose this “overexcitablity” as hyperactivity.  How awful to consider labeling such precious brain development as Attention Deficit Disorder and putting the child on drugs that may bring the leap of development to a dead end. 

Piechowski lists five different types of overexcitability: psychomotor, imaginational, sensory, intellectual, and emotional.  When a child displays one form of this overexcitablity, we must pay careful attention.  The current fad of diagnosing children with “brain dysfunction” is frightening.  We may be killing the potential before the leap is made.  It is a terrible mistake to make-treating spiritual growing pains as if they were an aberration or an illness.  The movement described here is a spiritual and emotional movement from concrete, logical thinking to higher, nonlogical realms of spirit, creativity, and philosophical exploration.

The levels of development presented in the following pages are much simplified in order to create a framework for identifying where we are on the path.  As is true of all descriptions of human experience, these are not absolute truths but descriptions and guides. 

A chronological stage depends upon where we happen to fall on some predetermined timeline: infant, toddler, teen, etc.  A developmental level depends upon how capable our brain is of making the right connections.  One of the primary distinctions between the higher and lower levels of functioning was, as mentioned earlier, the ability to notice “what is” and have a desire for what “ought to be.”  This information appears in the research and writing of Dabrowski, and Piechowski as well as the work of M. Scott Peck, Joseph Chilton Pearce, Abraham Maslow, and Joseph Fowler.  Below, I summarize to create a framework from which to view levels of spiritual and emotional development.   

 Level One:  Chaos

 Chaos comes in many forms.  To the child, a wonderful chaos is the result of an immature brain being asked to absorb so much information.  The child bounces around reality like a red rubber ball bumping up against whatever is presented and learning along the way.  For the most part, we accept and forgive their chaos because it is cute and fun to watch, and because they are children.  It is their nature to explore, experiment, and bond with the world around them.  When this process is allowed to unfold naturally, the child quickly becomes aware of and moves into the next level-the rules.

Adult chaos, however, is quite different.  Although a physical maturity has been reached, the brain is still unable to make sense of all the input it receives.  Confusion rules.  The chaotic adult can’t seem to get it together on the inside, although outwardly they may look great. 

Chaos can be quiet-or noisy and destructive.  For me, chaos was directed inward, the confusion most apparent in my isolation and depression.  I had no bar brawls, no DUI’s, no obviously bizarre behaviors, but still I lived in chaos with minimal coping skills.  I was still the shy, quiet child that had spent her developmental years with her nose in a book. 

For examples of noisy chaos, one need only hear an AA speaker or read a newspaper.  Violence, car accidents, and families in complete turmoil top the list.  Two men shooting it out on an interstate highway, a woman cuts her baby’s head off because she thinks he is a clone, a woman on a date gets raped.  There are endless examples of noisy chaos. 

The chaos, be it inward and quiet or noisy and violent, is still chaos.  The brain, like a runaway train, is out of control.  We do not so easily forgive or accept the chaos in adults as we do with children.  We expect that because their bodies are adult bodies, their brains must be also.

By adulthood, when we should be standing on a firm foundation, many of us end up on a table with weak, wobbly legs.  What Maslow calls the “good preconditions” needed to develop full humanness were not present.  The adult, essentially, is operating at the level of the child, except the pressures are intensified by his or her so-called adulthood.  This flawed and faltering development cannot hold us steady and strong enough to do any further explorations of the Self. 

Recognizing Level One chaos can be difficult because it has become our normal.  For many years, I roamed around in my quiet chaos wondering what was wrong with me.  I could find no solid reason for how I felt.  Many of us cannot.  Only a tiny percentage of people experience the noisy, violent end of chaos.   

Crisis is the chariot of change. It blocks all the exits, closes off all alternatives, and forces us to admit powerlessness.  With any luck at all, the crisis does not kill us but moves us to the next level of development.

 Level Two:  The Rules

 When the child begins to see himself as a separate being (about age four), he moves out of chaos and into Level Two.  He notices that not only is there a world separate from his own body, but that world seems to have a form or structure, an order to it.  At this stage the brain becomes sophisticated enough to begin sorting out all of the various aspects of reality and how the pieces fit together.  There are rules in the language, rules in the family, rules for staying safe, and many rules that are just rules.  The rules and routines allow the child to feel safe and secure, to know what is going to happen and when.  The brain is still not much good at abstracting or going beyond these simple forms.  It needs structure. 

A child perceives things in an immature way.  For example, when I was about four my dad remodeled our house and moved the basement stairs.  I remember seeing him in the basement with the missing stairs.  My fear was overwhelming.  My Daddy was trapped in the basement.  My poor immature brain was unable to comprehend how he would get out of the basement. 

When I had the day care center, I was constantly amazed at how the kids thrived within the routines we created.  With no knowledge of how to tell time, the three, four and five-year-olds alike knew within five minutes when it was time for snack, lunch, nap, or Mom to arrive. Vary the routines and they would grow agitated and anxious. 

Adults in Level One chaos often enter Level Two with a bang.  The chaos has become a flood, and the Level Two Rules a lifeboat.  M. Scott Peck often refers to this rapid entry as a conversion experience because the chaos is instantly laid to rest when the rules are embraced.  The classic examples are the alcoholic who joins AA or the individual who finds a spiritual path and is saved.  Even the tight family structure of Amway can sometimes provide the firm rules and structure that allows chaos to fade.  This transition is often marked by a dramatic, “I see the light at last” type of experience or “I once was lost, but now am found.” 

With this ordered structure comes a time of renewal and rest.  Anxiety fades and is replaced with a sense of peace and belonging.  Adults are every bit as attached to the Level Two structures as those children in the day care center became attached to the daily routines.  The structure represents safety, stability, and a place to grow.  To test this, simply poke a bit at an alcoholic’s program or a Christian’s religion and see how they respond.  They will fly out in full defense of their chosen set of rules.

This response is exactly right.  While we are immersed in this stage of our development, the adopted rules are our lifeline.  Like the infant monkey that clings to its mommy’s back, we ride along in this structure to buy the time we need to grow. 

In the meantime, we educate ourselves, learn to better manage our brains, take risks with other humans, establish intimate relationships, build new social skills and practice being real.  We come out of hiding and, perhaps for the first time, get an inclination that we may not be as flawed as we secretly suspected or that the world may not be out to get us.  With any luck at all, we may even learn to laugh at ourselves and our need to take it all so seriously. 

For me, those early years in recovery with Alcoholics Anonymous were like a love affair.  I lusted for more and more of what the program had to give to me.  I knew real joy and pleasure for the first time in my adult life.  The meetings, coffee times, and potlucks were the highlights of every week.  For the first time, I truly entered the university of the self and became the subject of my own study.  The knowledge that AA was everywhere on planet Earth shrunk the globe for me and taught me that I could go anywhere in the world and feel the same safe acceptance I felt here in western South Dakota.  It was liberating.

Oddly though, as I turned more and more inward, my love affair with my Level Two structure began to fade, and I became restless and dissatisfied once again.  I questioned what was wrong with me.  I didn’t know that a new movement was underfoot. 

Before describing Level Three, I want to make a final point about Level Two.  The process of separating from any structure we adopt is frightening.  As children, we stay within the supposed safety of the family for many years as we grow and develop.  The same may be true for our second family structure, but just as the teen must begin to find ways to separate off from the nest of Mom, Dad, family, and home in order to seek his fortune, so do we arrive at the same point as adults in Level Two.  Our continued growth depends upon this successful separation. 

A majority of our society hovers in Level Two unable or unwilling to make the break to Level Three.  We know the rules, we know how the game is played, and yet within us there is still an ache, a longing to go on.  Unless we respond to and fully understand the nature of that longing, it is easy to misread it as “something is wrong with me.”  

How terrible to treat these vital signs of human growth and flowering potential as a mental illness and dump lithium or Prozac on our desire to know the truth.  At this moment, I know too many people who have prescriptions from psychiatrists to medicate what are, in truth, spiritual growing pains.  Pharmaceutical drugs may have an important part to play for the individual whose chaos has become life threatening, but the vast majority of people on these drugs are displaying symptoms of spiritual growth-not mental illness.  My suggestion is, “Buyer Beware.”

Restlessness, sleeplessness, depression, despair, an inner ache, a longing for more, dissatisfaction with life, as well as real physical symptoms of migraines, low back pain or illness are often attempts to break through the barriers of our own limited existence. 

As I studied these levels, I realized that this pull away from firm structures and rules is the natural energy of adolescence.  When we have done a good job as parents, the child is ready to make this leap at age fifteen or sixteen.  Moms and Dads, when your young teen begins to rebel and question every rule, when they try to dump the religion you have so lovingly given them, when they seem to doubt and wonder and contemplate, it may only look like depression or rebellion.  However, it may be the child’s attempt to make the magical leap toward what you so badly want them to have-a love of self and others, compassion, a sense of union with the world, and an intimate, personal knowledge of God.  Relax.  Know that if they are displaying these symptoms of growth, it could mean that you have done your job well. 

It isn’t designer jeans, a car, or better grades that will fill their need.  Support them into this next level.  Give them challenges, choices, models, and support.  We are too quick to fear these dramatic changes in our children-changes that result from this expansion of self.  We have been indoctrinated into fearing the changes and thinking our child has gone astray.   

Unless we feed the need for knowledge, unless we provide models for further development, unless we willingly wonder with them, it is at this critical point that the spiritual energy nature so generously provides can go astray.

 Level Three: Testing the Rules

 Level Three of the life adventure is when the road turns inward.  No longer can we just blindly accept the rules.  Now we must make our own.  Nature has built in an inner sonar of the self, like a tuning fork that vibrates or refuses to vibrate when a note is struck in the outside world.  This vibration, if we make the transition to this level, becomes our personal guide. 

I remember the emergence of this level for a brief period in my late teens, before it was driven underground for two more decades.  I drove my parents and teachers crazy with my questions and opinions.  War, racism, Vietnam, social structures, rules and rules more rules-all simultaneously came under critical attack.  It is such an irony-my rattling of every cage was the very best indicator that my parents and teachers had done it right.  I was exactly where I was supposed to be developmentally, but because most of society hovers comfortably in Level Two, they didn’t know what to do with my energy and endless questions or my strange overexcitability

In my earlier work as a practitioner of Neuro-linguistic Programming, these levels of development explained many missing links.  I didn’t understand why my clients couldn’t reach for a larger vision, why they clung to the rules, or why they wanted me to spell out for them what needed to happen next.  On occasion, I would get a client who actually was ready for Level Three investigation, but rarely.   

The levels of development must be climbed in order.  We complete Level Two and then we go on to Level Three (although the lines are not so clear).  The astute parent or therapist must be able to recognize which developmental level the individual is approaching.  Now when a client asks for the rules, I try to direct them toward healthy groups and structures.  When they feel constrained and restricted by their groups, I encourage them to stretch out and make new rules based on an inner guidance. 

Level Three is about defining the rules by which we choose to live.  At this point, we choose our belonging and become self-defining.  This can be a demanding and surprising examination that often requires action and change.  We may discover earlier life choices were made for all the wrong reasons: to please others, for prestige, because we couldn’t say no or we didn’t know what we wanted.  At this point, if we belong to a group that no longer fits, we must drop it.  If our career was chosen with the criteria of former chaos or  set of rules, we must leave it.  If friends don’t fit, we move on.  If we don’t like a person’s tone of voice or how they treat us, we speak (out loud and to that person) our dislike of the pattern.  Every discovery requires risk and courage.  It becomes increasingly painful to not be true to the self.  Our familiar hiding places are fouled and useless. 

There is no grand conversion to Level Three.  Instead, we tentatively pick our way through a lifetime of old behaviors and beliefs.  In Level Two we re-cover, but in Level Three we un-cover.  Not an easy task. 

The longer we refuse to risk this level of self-examination, the more life loses meaning and purpose.  In Level Three we begin to strike a note that sets up a wonderful vibration in the inner tuning fork.  From this growing inner connection with the self, we cross the border into Level Four where we display what Maslow termed “self-actualizing” behaviors. 

 Level Four:  Making the Rules or Self Definition

 Level Four is where we begin to grow solid in our new ways of defining life.  Essentially, we now make the rules by which we live, but we make them from a greater sense of connection and compassion.  The peak experiences and actualizing indicators Maslow spent much of his life studying are fairly common occurrences in Level Four.  Dreams, intuition, inner communications, visions, ideas from nowhere are all a part of Level Four. 

Science, unable to capture the elusive characteristics of this level of development, for the most part gave it up as an unlikely subject of study.  Science cannot find the facts to support the existence of Level Four reality.  In fact, even those of us that have had these powerful experiences are at a loss for words and have great difficulty not sounding crazy when we talk about them.

So much of the New Age thought would have us believe that there is no work involved at this level of development.  This is wrong.  There is no lazy way to realization, no short cuts.  However, what we begin to discover is that if attitudes and beliefs change, there is tremendous pleasure.

 Level Five:  The Re-Evolution of Soul

 The journey from the head to the heart is a long road.  In Levels Three and Four, the rules and values salvaged out of Level Two settle into the heart and become (or already were) a part of who we are.  They no longer stay in the brain as a thought but sift into the being and become our experience.

Love thy neighbor as they Self.  Love others unconditionally.  To thine own Self be true.  In Level Five these are not rules but ways of being, deeply embedded in who we are.  One of my teachers said that only one in a thousand arrive at this place-and only one in a thousand of those who arrive find real attainment.   

M. Scott Peck, at a workshop in Billings, Montana, spoke of our tendency to consider Jesus Christ five percent human and ninety-five percent divine.  Elevating him in this way makes his attainment impossible for the common man.  If we reversed these percentages and considered Christ to be five percent divine–and ninety-five percent human-suddenly the pressure is on.  It means that every human on earth has the potential to reach the same level of development as Jesus Christ.  How much safer it is to continue to elevate him, to endlessly wish for high levels while cataloging all the convenient excuses and reasons why it is not possible for us to reach his lofty height. 

Think of the implications if we were to take on actually living in this highly developed way.  Can we risk building true intimacy without gossip, or blame, or judging others?  The most common form of pseudo-intimacy is when two or more gather at another’s expense.  Sometimes the discussion will even have overtones of concern but is still just gossip.  Tight bonds form even as they wrap around another person’s neck.  He, she, they or even it will permeate these discussions. 

Do we dare to be different?  Can we be our real selves even in the face of conflict and rigid disapproval?  Can we be strong enough or will we simply comply?  The responsibility of higher levels of development–of the heart– requires that we monitor thought, word and action. 

Why have I presented this lengthy discussion on the Levels of Development here, in a book on adolescent initiation and rites of passage?   When we bring this discussion back to our earthly concern about how to turn children into highly functioning adults, we are faced again with the need to challenge the child. 

Most important to our discussion of youth initiation is that one characteristic of this upward movement is the tendency to question all existing rules and ways of being.  The dark periods of adolescence-and the pushing against constraints-are indicators both that the child is advancing and that the parents have provided the right environment for that to happen.  In other words, when we associate rebellion with adolescence this may be a good sign.  Making the developmental leap requires that we question all that has come before and run it up against a world that we envision as ideal.  Otherwise, how can we ever make real changes in this world?

I remember this feeling from my own adolescence.  Out of the safe nest of my family, I awoke up one day with a million questions about the life they offered me.  I drove my parents crazy challenging our society, our religion, and our government.  My parents began to think maybe they had done something wrong as parents.  My teachers tried to get me back into line with the current thought.  Now I see that challenging existing systems was the natural movement for my own higher development. 

 Overexcitability as a Diagnosis

In our current culture over five million children have been diagnosed as Attention Deficit Disordered (ADD) or Attention Deficit/Hyperactivity Disorder (ADHD).  Recently at Borders bookstore I counted thirteen books dealing with this issue.  In A Blueprint for Success: ADHD and the Family, a booklet published in 2002 by The Shire Company (manufacturers of Adderall XR, a Ritalin look-alike) the company assures us that “We can now safely say that ADHD has a neurobiological basis-that is, there is a physical problem in the brain.  Therefore, ADHD is not the result of bad parenting, divorce, sibling rivalry, or other family-related environmental factors.”   

This is a terrifying and informative sentence.  It frightens me that conferences and educational materials intended to educate are actually advertising products for the drug companies.  This same booklet makes no mention of food, allergies, eating habits, educational systems, or ways to ensure our brain stays “balanced.”  Of course human development has a neurobiological basis, but according to this statement, we must look for the problem in the brain when the child is excitable or distressed.  

We are in a time when children are being diagnosed disordered by the millions.  How terrible to consider treating the potential movements to the higher levels of brain development as if they were an aberration or illness.  A recent issue of Time Magazine (August 2002) had an article about bipolar disorder and spoke of diagnosing a two-year old with this disorder and putting him on drugs.  This trend must be stopped.  Parents have a responsibility to read and study the facts of these potent psychotropic drugs before allowing their children to be placed on them-and not depend upon the research provided by the drug companies themselves.

The fragile, developing brain is still a relatively unknown creature.  I anticipate a terrible backlash from this rising trend twenty years from now-but by then it will be too late for many of the children now taking these drugs.  In all fairness, I don’t deny the existence of true neurological problems.  The brain is still a great mystery.  In a recent conversation with a psychologist friend, he reports that in the twenty years of his practice, he has never before seen the level of disturbance that he sees in some of the children that have come to see him in the past two years.  “Some of these kids are crazy,” he said to me.  How does a six year old get crazy?  There are many factors that need to be studied in open, independent research (not product based).  We should be looking at the food and water supply, the actual neurological effects of video games, television, and other imputing sources.   All are players in this game of the brain. 

My reason for including Dabrowski’s theory of positive disintegration is to emphasize that when things look darkest, sometimes that is the moment before the greatest leap of development.  We have to take care not to abort the new birth before it has a chance to complete itself.  Our young people should question and challenge.  And we should question and challenge them back.  Diagnosing their distress as a psychological disorder is a fundamental error that we can’t afford to make.  Our world needs their bright minds and highest functioning brains.  We need them sharp, ready, and fully initiated. 

 

Re-Visioning Adolescence, Chapter 5

It has been a challenge to eek out this time each night to proof and prepare this post, but it feels right and good.  Sometimes it seems like my thinking is about a decade ahead.  This book feels even more important to me now than it did when I wrote it.  Just today a good friend of ours who has worked in the healing arts her whole life told us that her son tried to commit suicide a month ago.  The young people need everything we can muster to help them gain strength and place in the world.  Even though I can’t attend the Global Passageways retreat in Hawaii next week, it excites me that 100 great thinkers from across the globe are coming together to address the very issues that I have spent 20 years pondering.  I know from reading many of their resume’s that they have put their beliefs and observations to work in real, active programs in many nations.  We need to multiply their efforts and get to work.

 Today I made my first trek of the week to Pine Ridge to teach my classes.  It was so windy out there that half the prairie was blowing across the road.  I’ve never seen so many tumbleweeds.  They looked alive-dancing across the road-and I thought maybe I should have included a “prairie clan” in my little Bead People book.  By the way, we have just had The Wind of a Thousand Years translated into Spanish and ordered the first copies.  We’d love to have others with language ability help us to translate it into other languages.  It is a short book so not too large of a task.  You can see it at www.thebeadpeople.org 

 One more note-Milt and I went to see a speaker who is a psychic and healer tonight.  It was fun-we had him hold one of The Bead People and he said it would be used for a charitable purpose and that he saw “upper 7 figures” coming in to the right organization using it for a fundraiser.  I think he may be a real psychic!J   The other day in my mind I visualized 1,000,000 Bead People out wandering the world.  Naturally, I don’t want to build them all myself-so get on board.  Order a kit or instructions, a pile of Wind books and pitch in and help.  In November I plan to offer a special on kits and the instructional DVD.  Visit the website a week from now to see it.

 Good night-God Night.  Remember, Chapter 5 is below this wordy post.

 Jamie

 

 

 CHAPTER FIVE

Where Have We Been?

 

Today, although we know so much more about what happens in the wiring and firing beneath the skull and the blood flowing in the bloodstreams of our young, we’ve grown stupid about what is going to happen when the child reaches a certain age. We hope it can simply happen without us.

What is this strong, powerful force that enters our young and changes them from happy, light-hearted chil­dren to a brooding, changeable alien species? Don’t misunderstand my words; I love the power inherent in this reservoir of youth. I simply want to better understand it, to move consciously through its twists and turns. We know that adolescence is a confluence of many forces at work including biology, spirit, mind, social environment, and something even larger and more mysterious. Many fields of study have attempted to unravel the mysteries of this confluence. As Furstenberg (2000) noted:

 Our disciplines have drawn artificial boundaries that are not extant in the natural world. Many disciplines have left biology out of the picture and have acted as if individual differences do not matter. Others have focused on individual differences while neglecting the culture and social structure. This balkanized approach to the study of adolescence serves us poorly.

 As parents and teachers, we often turn to the sciences to assist us in deciphering the coded mysteries of this powerful period of human development. The information sifting out from these sources, however, can be conflicting and confusing. The sciences, when they split and turn and separate from one another, truly do “serve us poorly”.

 

 What’s It All About, Mr. Natural?

When I was in college we had a little cartoon called “Mr. Natural”. Mr. Natural was a wise old hippie man who had many things to say. In one cartoon (this has stuck in my mind for decades) a devotee came to the sage and asked him, “What’s it all about, Mr. Natural?” The old man turned to the younger and said, “It don’t mean shit.” Often, in moments of profound confusion, I see this cartoon in my mind again and laugh. It gives me breath and relief once again to reconsider the nature of things.

Attempting to understand the vast fields of science and research relating to the brain and to human develop­ment can be vastly overwhelming. It would, perhaps, be to our great benefit, both with our own health and the health of our young people, to return to a simpler and more obtainable path. The path of natural observation and simple inquiry can take us a great distance toward the desired outcome.

To begin with, we know that the human brain and the path of human development move from the simple to the complex. Beginning with Piaget’s (1970) well-known definitions of childhood development, we know that the movement is from concrete operations to formal opera­tions spanning the first decade and a half of life. His observations, oddly, end at the very moment that these forces gather. It’s as if adolescence itself makes the most dedicated observer speechless. If we consider that the formal thinking stage is not the end of development but is simply another beginning, it makes sense. Pearce (1992) calls this stage postbiological development, or development beyond biology.2

Between the ages of fourteen and sixteen, the child is being prepared for something greater, something perhaps unheard of. Joseph Chilton Pearce (1992), in Evolution’s End, wrote, “Just as the failure of bond­ing at birth is the adult’s responsibility, not the infant’s, the failure of adolescents to follow our discipline is the fault of the adult models.” 

In other words, the vast amount of developmental research suggests, as this book does, that our young peo­ple need support, care, and initiation from and by their Elders. The brain may not be the seat of the soul, but it is certainly one of its containers and requires care, feeding, rest and stimulation in order to hold the contents of human spirit.

Instead of the support and care, we have, as Pearce wrote, “created a holding stage that keeps young people in a limbo, into which children enter earlier and adults stay longer year by year.”

Michael Meade (1993), author of several books on adult male initiation, commented about the men attending his gatherings:

 It is no accident that the average age at these gatherings is about forty-no accident because the ‘midlife crises’ repre­sents another period of initiation, when all the smoldering issues of previous life stages as well as those of the present are ignited.  

 Although we explore primarily adolescence here, it’s important to recognize that all of life is a series of initia­tions. With each new change we enter, initiation to that change must happen. I remember standing at the foot of my daughter’s hospital bed as she gave birth to my first grandson. It was terrifying. For the first time, my daugh­ter went to a place completely alone. I couldn’t follow her and there was nothing I could offer her except my presence. Birthing that child was her territory alone. This experience caused a deep break in my life as mother and plunged me into the life stage of grandmother.

The other day I ran into an old friend I hadn’t seen in several years. She’s a counselor in the school system and we were both attending a program on suicide prevention. G. walked up to me and said “Oh my god, Jamie. I’ve thought of you so often since that day you were out to my house. I made it back, FINALLY.”

I had no idea what she was talking about and thought perhaps she’d moved far away for a period of time or taken a long trip. She laughed and said, “You don’t even remember, do you?”

I was still confused. Then she told me that the last time we met we’d been talking about life issues over a cup of tea in her kitchen. Evidently, I told her she should go into the furthest, darkest corner of her being and stay there for a while. I’ve no recall of having said that or whom I stole that wonderful advice from. My friend explained how she took these words to heart and had spent the last several years clearing out her darkest corners-and that it was damned difficult. She was amused that something that had brought such a profound change for her I didn’t even recall. It was clear, however, that it was good advice. She had a bright and shining look about her that she’d not had previously. Initiation is being courageous enough to go into those dark corners and to see what may be hidden there.

The Lakota people have an ancient teaching that once guided and directed all of life’s paths. It is, “As above, so below”. The teaching is that all that happens on earth has a corresponding response in the larger universe, and vice versa. We are intimately and forever connected to the larger forces that operate outside of our physical or visible awareness. In order for life to go on well, we must align our selves with these higher forces. We don’t exist in isolation from all that is around us. It’s up to us to find out in what ways we are connected, or not connected, to the natural world.

 Reaching For God

Below is a passage from a novel by Sue Harrison called, My Sister the Moon. It relates the story of the rite of passage of a young Aleut whale hunter in the far north. In the ritual, Samiq must become the whale that has been speared and is being pursued by hunters on the great sea. To prove his manhood, he must take on the pain and injury of the whale itself, to follow the giant beast into the sea as it suffers and dies from the poisoned spear lodged in its side.  His thoughts as he enters this pain offer us a glimpse:

 How long would he be in the hut, one day, two days? How long since he had eaten? Since the day before his ceremony? He should sleep; though sleep seemed elusive, pushed away by his need to become the whale.

 But perhaps the only way to become the whale was in the same way he had become otter-through his dreams.

 Samiq, Whale Killer, closed his eyes; let his thought go to the cold gray of the sea. He saw waves, dark as shale, solid, shining like wet rock. But then that image was swallowed by the pain of his hunger until the pain grew into something that stretched beyond him­self, and it pulled him down, into the dark­ness, through the waves, away from the wind.     

 I use this fictionalized account both because it is beautiful, and because it exemplifies rituals in which the young person is carefully tutored then removed from his society and urged to enter into the transforming experi­ence from which he re-emerges as a man. In this, as in many rituals, it is the goal of the ritual to connect the initiate with both natural and supernatural forces. In this story, the boy must become the whale before he can become a man.

Without any knowledge of biology, neurological processing, or genetics, the Elders of thousands of years ago knew from experience what would happen when a child reached a certain age. They knew that the time would come when the child would put aside childish things, leave the sphere of the mother, and move into his or her rightful place as a productive member of the commu­nity. Ventura (1994) said, “Unlike us, tribal people met the extremism of their young with an equal but focused extremism from adults. Tribal adults didn’t run from this moment in their children as we do; they celebrated it.”

Meeting the extremism of the young with our own equal but focused extremism-this phrase speaks to the heart of initiation. We can’t be soft and safe with initia­tion. We can’t spare their feelings or do it for them. Soft­ness from parents causes the young people to disrespect their Elders. We are weak when we should be strong, and they see this. The young challenge-and we fold.

We see this again and again and again. Instead of ini­tiating them, we allow them to become master manipu­lators and “too big for their britches.” How often have you stood in a checkout line and seen some tyke win the battle of the checkout? Whining, crying and screaming, with mom yelling no, no, no-and then the toy, candy, or what­ever, ends up in the cart. The child is rewarded for bad behavior, and the parent is weakened by the exchange. This is not the power of true parenting. Children can’t develop fully when they are given too much power.

What is it in our current society that allows us to think that if we give the child anything he wants, we are somehow a good parent? There is a joke in our family about me sitting on my children. This story came out of one or two events in which my daughter got out of con­trol with her anger; she was quite young, maybe eight or nine and to insure her safety and my own, I sat on her, held her hands down and waited it out. My reasoning was simple and basic-I needed to win this one. Eventually she calmed down, and we were able to reason with one another again. That I only had to “sit on her” once or twice is a testament as to how effective it was, but the story has become somewhat of a legend in our family. My daughter now tells her children to be good or, “Grandma will sit on you.”

 

 Spirit-The Greater Goal of Initiation

Initiation is about coming of age and taking the full challenge of adult life. Our Elders once recognized that initiation was also a unique opportunity, a moment in time in which the young could be connected and linked to the larger sources of life itself. Not only do the Elders of the community guide the young, but those Elders also look to the Ancient Ones to assist the process.

In our travels into Indian country, we encountered many traditional people who still talk to their ancestors and the spirits that they sense are easily within reach. Often we could not record a community member without the Elders first praying and gaining permission from the spirits. This reliance on the larger forces, on unseen ancestors and spirits, is something that science and even religion have too often forgotten or abandoned.

Once we were asked to produce a video for a project on South Dakota’s Pine Ridge Indian Reservation. The organization cares for children and adolescents who were struggling, but before we were allowed to do anything, the woman in charge asked if we would be willing to make offerings to the spirits and ancestors before begin­ning. She explained that in her culture the children are sacred and that the spirits must be involved in anything having to do with the children. This was not a simple request on her part-but an integral sub­structure to their healing plan.

Later, I began doing constellation work with another Lakota group.  Again, before I was required to do an Inipi ceremony so we could ask the spirits if this was the right time to do this work-and if I was the right one to do it. The spirits agreed, and I began working with their group.  The spirits had some conditions, however.  They said that before every session we were to pray and smudge and, following the work, we were to enter the sweat lodge (Inipi) to thank the spirits and ancestors for their help.

Whether we call that great mysterious source God or Wakan Tanka or Allah does not matter to me. Never has a human word adequately named such a mystery. I only know that communication with higher forces, the ances­tors and the Creator, are fundamental to many tribal cul­tures and to all cultures.

A second common element we encountered often in Indian country is the deep and loving care of the earth. The tribes who still honor the old beliefs recognize that it is the earth that pro­vides for us-not the other way around. The land is the Mother. She wipes our tears, heals our wounds, takes us to the center of life, and then allows us to rest with her until we return to the earth once again. We can take the energy of both our ancestors and the earth as a form of guidance in caring for both our children and ourselves.

For example, Elena Avila (2000), the author of Woman Who Glows in the Dark, tells her story as a psychiat­ric nurse who returned to her tribal roots in Mexico. She became a traditional healer or Curandera. Curanderismo is an earth-oriented medical practice grown out of the blended indigenous cultures of Mexico at about the time the Spaniards arrived. Avila began to integrate her ancient ways into the modern when caring for her patients. In her book, she speaks of using the earth to heal the trauma of a woman who had been raped:

 I would bury the woman in the earth, all but her head. Then I would stay with her throughout the experience, protecting her from being hurt, wiping away any insects that might come hear her face, and reassuring her if she felt any panic. When a person has been so badly traumatized, being enveloped in the earth for a few hours is purifying and allows us to surren­der our heaviness to the earth.

 On reading this passage, I felt an intense inner com­fort at the thought of giving such pain and sorrow to the earth. It seemed right, somehow.

During one of our trips to a small village in Mexico we were allowed to participate in an ancient Amazonian ceremony that is performed to renew the earth so that we can continue to live on her surface. I can’t speak of the intricate meanings of this ceremony but can only share the effect that it had on me.

The ceremony began at midnight under a full moon with three dancers coming out of the dark wearing some kind of fronds that clattered like sticks as they walked. They wore cone-shaped hats and were completely covered in the regalia (they looked like small huts). Humming a low rapid chant that sounded breathy and rhythmic, the three dancers were then joined by a woman. They bowed to the woman and chanted and, at some point in the chant, the woman began to wail. Her wail reached far out into the night and caused my heart to skip a beat. I thought of a woman birthing a child, bringing new life into the world. The wail came from so deep within that the woman coughed and choked and then began wailing again. This went on in rounds for over an hour until I felt suspended in some faraway place, con­templating the very universe coming to life. I walked away from this ceremony truly feeling renewed.

It may seem strange in this age of science and tech­nology to consider returning to the ways of taking our learning from spirits, nature, or from the very earth. Our belief systems and our minds want to minimize the power of these natural and supernatural forces and rely instead only on science or medicine to give us our answers. The suggestion here is to take both-but to recognize again that nature (earth) is the mother of all science.

It’s as if we are making a full circle from the seven­teenth century when scientists broke out of the strait­jacket of religious dogma to forge their own way. Now, centuries later, we find ourselves wearing another strait­jacket-the dogma of science. There is no suggestion in these words to reject all the wonders of science and return to the land, but only to expand our thinking out to include, once again, the larger forces at work.

Earth, with her natural cycles, patterns, and solutions, is a great teacher. Water, wind, fire, earth-leaves blow­ing, trees growing-all have the ability to touch our soul and make it strong again. We have also witnessed her fury when care is not taken with the natural resources-the air, water, soil.  When we read the work of Galileo, Einstein, David Bohm and other great minds of science, we see that they also have learned their most important lessons at Earth’s knee.

A Hopi man we interviewed for the Oyate series told us a story. He and his grandfather were out tending a field of corn.  He was about ten-years-old at the time, and he went to get a drink of water from a jug. His grandfather stopped him and said, “You’re children are thirstier than you are”.

The boy said, “But, Grandfather, I don’t have any children.”

His grandfather pointed to the young corn plants standing in the field and told him, “Those are your chil­dren. They do not have the legs to go to a drinking place to get their water. You do. So you, as a parent, must give them water first, and what­ever is left out of that water, then you can drink. If there is none, then you can walk to a place where you can drink.”

In Hopi Country, that way of being is called the hardway. I was very impressed with this teaching. In main­stream society, we make life too easy for our children when we should be teaching them the hardway. We should be meeting their extreme energy with our own extreme energy in order to prepare them for all that life will hand them later. To do this, the parent must have great strength.

What I’ve come to understand, as this decade-long book project has unfolded, is that we can find the right way toward initiation and a culturally appropriate rite of passage if we return to our own common roots, that of the land, the spirits, and the ancestors. In our souls, we are all indigenous, tribal people. We don’t have to figure it out alone. The true goal and the ultimate prize of a rite of passage is to recognize the larger spiritual forces at work, and to understand that, ultimately, we are not alone.

As a people, we yearn to shift away from the purely mechanistic thinking of the age of science and find again our metaphysical and mysterious links with nature. This movement back toward the natural forces of the earth and the universe appears not just in the crystals and essential oils of the New Age but in books on education, ancient healing arts, and modern physics as well.

In the late eighties, I spent a year and a half living in Tucson, Arizona. I was actively seeking something, both for my soul and for my career. At that time, the “New Age” was considered the seventh largest industry in Tucson. I remember chuckling at that. Who but Americans could turn soul-seeking into an industry? And yet that bit of trivia also says something about what we desperately long for in this new age.

Even some big business books speak of care of the soul, such as Stewardship by Peter Block (1993), The Soul of a Business by Tom Chappel’s (1993), or Spiritual Enterprise by Marc Allen.  The movement is toward holism-seeing the totality and interconnectedness of a system-and not just its small component parts operating in isolation.

 Hunting the Whale in a Modern World

Our children face a very different world than that of our ancestors or even the world into which we were born. The changes are astounding. When I took college algebra, I couldn’t afford a calculator. Now I can buy a sophisticated calculator at any checkout counter for three dollars. Technology, the Internet, the sophisticated weap­onry-all of this is new to this age. Our children have to deal with the changes these things are bringing. Added to this, we must recognize how technology has affected the climate, the food supply, and the earth itself. We have one challenge stacked upon another. Our young may not have to face a whale on the open sea, but there are other whales that they must be prepared to hunt. And they depend upon the parents and Elders for this guidance and preparation.

The chapters to follow examine several different models of human development that I’ve found to be the best tools available for assisting our young people (or ourselves) into becoming strong adults. I choose these models because they are consistent with the idea of standing and observing the nature of things and with whole system thinking. They also help us to become bet­ter and better at reading the book of human behavior and being. This examination begins with the large generational systems of family and then moves into smaller and smaller observations of patterns of human behavior. See them not as separate models, but as many threads on the loom that will help us to weave something beautiful for our children and our selves.

 

Kids on Fire

My thoughts have been drifting toward Hawaii this past week.  About a year ago I was invited to be a member of an advisory council for Global Passageways, an organically growing network of folks concerned about our youth and rites of passage.  I was honored and have been involved in several phone conferences.  I’m impressed with both the scholarship and the passion of this coming of age group.  They are planning the first ever gathering of the group in Hawaii at the end of the month.  Since the dates clash with my son’s wedding, I won’t be able to attend.  (please visit www.globalpassageways.com)

 

Even so, I can feel my energy heading that way.  More and more I see that the educational issues, youth crime and suicide, depression and a general sense of lost-ness seems to be taking over many of our young people and it saddens me.  Some of this comes to the forefront as the election grows nearer—but it is not enough to make it a “political” issue.  It is nearer to the heart than that.  And it is not enough for me to just obsess about the young people but to do whatever I can to help us shift our awareness.  Milt and I are beginning to work toward creating a film on the Natural Human Learning Process and what happens to little ones when we try to force learning in a way that is NOT natural. 

 

So, in honor of the Global Passageways gathering, over the next week or two I plan to post the chapters of my book, Re-Visioning Adolescence and the Rites of Passage.  It is a little known book but one so close to my heart that I have to get it out there.  I welcome any and all of your stories and ideas so please do post your thoughts.  The strength of our youth is something that concerns us all.  I will post a chapter a day until the book is done.  I may even include a “missing” chapter.  (P.S.  This book is available at amazon.com)

 

Keep in touch,

Jamie

 

 

 

Re-Visioning Adolescence

And The Rites of Passage

By Patricia Jamie Lee

Introduction

For the past several years I’ve been haunted by a young, fourteen-year-old girl who I didn’t even know personally.  Gina Score died in a boot camp training school in Plankinton, SD1.  The Score family, from a small eastern South Dakota town, sounds like many families from the Midwest.  We are a simple people, generally.  Gina somehow got off on the wrong foot–like others of us did at her age.  She did some shoplifting, skipped school, and got herself into trouble with the police.  In July of 1999, she was put in the boot camp in an attempt to shape her up and get her back on the right trail.  Fashioned after the model of military training, boot camp for teens is not summer camp. 

Five days after Gina arrived in Plankinton, the girls from Cottage B, fifteen of them in all, went on an early morning run down a road outside the complex.  Both the temperature and the humidity were about seventy.  Gina, weighing over two hundred pounds, couldn’t complete the run.  When she collapsed, the staff counselors thought she was faking it and let her lie there in the sun.  They left her there on the ground for three hours   Eyewitnesses reported that Gina roused her self one time, tried to make it the last 100 feet to her cottage, but collapsed again.  Her skin was pale, her lips were blue, and she had urinated on herself.  Still the staff did nothing.  

When the paramedics were called at last, Gina was taken by ambulance to the hospital, but, on the way, her heart gave out.  Paramedics tried to revive her, but the damage was too severe—her internal body temperature had topped the thermometer reading 108 degrees. 

This will be the most depressing and devastating story I’ll tell in this book because Gina’s story is the reason I finally finished the book.  I can’t get her off my mind.  After I had analytically researched the topic of kids and culture for over ten years, it is Gina who pushes me out of analysis and into action.

Our children suffer.  A shocking five million of them have been diagnosed as ADD or ADHD and placed on Ritalin2.  Suicide is now the third most common cause of death for young people3.  Two hundred thousand young people are incarcerated each year, with 84,000 of them placed in solitary confinement for twenty-four hours or more4.   

There is, of course, no easy answer to the social and cultural challenges that our society presents to its young.  We can’t just stick feathers in their hair and send them off to seek their fortune.  Something much more complex is required.  As the research for this book deepened, I found myself grappling with fundamental questions sweetly reminiscent of my own youth. 

Why am I here?  What have I come to do?  Do I have the right or the duty to decide for anyone what is best for them—even my own children?  Is it possible to be guide, mentor and eventually elder to those who now travel the paths that I passed on earlier?   What are the golden links between mind, body, spirit, family, and culture?  It’s as if in my search for the right initiation for my growing children, I became initiated myself. 

This is not a book, but the story of a book that took ten years to write.  This journey has brought me to many canyon edges only to look across at the wide space and back off again.   A single image such as a program I saw on a violent video game called, “Grand Theft Auto,” throws me over the edge.  We are training our young people to be violent, alone, and dead to the world.   We do this unconsciously, without thought, as if we have no responsibility to them.  This topic of growing children into conscious, healthy adults is a sticky web that connects to all aspects of our current culture.  There is no easy answer.  This book, I hope, is part of a long, honest cultural conversation about what we need to do to insure a healthy future for our children. 

The messages of the book will seem confusing at times.  They will push against the tidal wave of negative energy that seems to flow out from the adult world toward our young, and examine the dissing of our youth through pathological diagnoses and the criminalization of the adolescent.  They will challenge parents and organizations to search within their own development for signs of the uninitiated adult within.  I will also contradict myself by suggesting that we do as the Lakota mothers do for the littlest ones—call them dear, sweet, and precious one to pull their little spirits tightly to us.  Then I’ll tell you that, for the older kids, we must assault them fully with strong tests and challenges.  And finally, for those on the edge of adulthood, I suggest we bless them–and then get out of their way. 

Throughout the pages of this book I wander through the many fields of science, medicine, psychology, and spiritual thought.  At one point I dip into the “hidden orders of love” as the German therapist, Bert Hellinger5 describes them.  At another point, I build a map that orients us to the higher levels of development.  The desired end result of all of these topics is to build and strengthen the cultural cradle that ties the child to his family and culture. 

In the chapters to follow there are many references to the public radio series my husband, Milt, and I produced called Oyate Ta Olowan—The Songs of the People6.  The series is a fifty-two part documentary series on Native American music and stories.  To produce it we traveled deeply into Indian country to meet and interview The People.  This incredible journey taught me much, and I gratefully acknowledge all the Elders and my teachers who have contributed to the information presented here. 


CHAPTER ONE

Through The Tipi to the Rising Sun

On a slope of Bear Butte, a gentle mountain in South Dakota, a young man awaits the vision that will organize and guide his life.  For four days he will fast, pray, and sleep alone under the night sky.  At the base of the mountain, his family and friends wait for him. 

On a sandy stretch of land in Arizona, just north and east of Phoenix, a young woman dressed in white buckskin wears an abalone shell like a crown on her forehead and carries a crooked staff.  For four days she chants, prays, and dances as her family and friends gather around to support her.  

On a beach in northern Minnesota, a young woman takes a dare and drinks a quart of Southern Comfort.  She nearly dies. In the emergency room her family and friends wipe tears and pray—that she will live through the night. 

On a street in Los Angeles a young man takes a gun and shoots a rival gang member.  His buddies accept him—but two families gather now—one for a trial, one for a funeral.

As unlikely as it sounds, there is a common denominator.  All four young people are performing a ritual, or a rite of passage, that has developed in the culture that surrounds them.  All four of them have responded to something deep within themselves that says there must be a passage from childhood to adulthood.  The difference is that the young man on the mountain and the young woman in white buckskin were raised in a culture that recognizes—and prepares itself—for this powerful event. 

The need is real.  It captures us all, sending us through a second birth canal toward the makings of soul that gives our life meaning.  I still remember that gnawing feeling of restless desire, wanting answers, and pushing against constraint.  As young people we walked lonely roads or beaches, staring out at starry night skies and wondering what . .  WHAT . . . does it all mean?  What have I come to do?  We found all of our boundaries and then tested them.  We forced our parents to lie awake far into the night wondering and praying that we would make it home . . . this time. 

It happened to all of us, but somewhere along the historical trail, the massive, brilliant energy of adolescence became something to fear and dread rather than to nurture and guide.  Society began the nasty game of passing the buck; the church should take care of it, the family, the schools, and the politicians . . . no . . . it’s up to the law. And while we quibbled and blamed, our children stopped becoming young men and women and became teenagers.

This topic was of special interest to me not just as an educator and scholar, but also as a parent.  I watched my three children moving toward adulthood, and I was consumed with the question of, “What do they need?” in order to make a strong passage from my home to one of their own making.

During the recording of the Oyate series, we had the opportunity to attend an Apache Sunrise Ceremony1 performed as an initiation ritual for a young girl.  This beautiful and complex rite of passage ceremony is filled with small, intricate pieces of which I can only give you my experience as an outsider to that culture. 

We arrived at sunrise on the second day of the ceremony at the ceremonial grounds just outside of Ft. McDowell, Arizona.  The young girl being initiated was dressed in a beautiful white buckskin dress, tall moccasins, and a piece of gleaming abalone adorning her forehead.  She looked ageless, a portrait drawn into the lost pages of some beautiful storybook.  Family members, mostly women, surrounded her.  The sandy, desert ceremonial grounds were filled with her community, there to share her experience and to support her through it. 

The ceremony went on day and night with a dozen or more male singers chanting endless repetitive melodies that stir the blood and awaken the senses.  At night, a huge bonfire was built.  Mysterious crown dancers came out dressed in dark regalia and wearing tall, elaborate crowns.  It’s said that the crown dancers take on the spirits of the surrounding mountains during the ceremony and, when it’s over, the crowns are hidden in the mountains and never used again. 

Throughout the long days of dancing, the girl carries a crooked staff with a feather dangling from it.  As she steps the endless beat, she pounds the staff on the earth.  I watch, wondering is she tired, how long has she danced . . . can she go on?  I also wonder what private things her aunties and grandmothers have told her about becoming a woman.  It is said that, during the time of the ceremony, the young girl becomes a healer.  Members of the tribe bring their babies and their ill elderly family members to be healed by her.  During the ceremony I can see the girl is transformed by this whole experience.  She is no longer a girl—and certainly not a teenager or an adolescent—but someone else.  Her eyes appear to see far beyond the ceremonial grounds and the people around her. 

Toward the end of the ceremony the girl is placed on her knees facing the sun.  An aunt, her mentor, supports her from behind as the girl dances from her knees, raising her hands again and again towards the sky.  At last, the Medicine Man brings out a basket of corn pollen paint and a brush, and paints her face and head with this thin yellowish mud.  I watch this and am transfixed.  As the mud dries, she looks ancient, timeless–as if carved on a sandstone wall and left there for eternity.  When the painting is completed, the Medicine Man turns to the crowd and flicks the loaded brush at us until we, too, are painted. 

This astounding ceremony has only one purpose—to assist that young girl into her maturity, to guide her in the passage from girl to woman.  The weeks of planning, the tremendous expense of feeding the crowds and preparing for the ceremony, are all taken on by her family in order that she may have this important experience of the soul.

I was touched to the core by this ceremony and longed deep in my heart to offer such a transformation to my own daughters—or to myself.  Grieving for the young girl in me still awaiting such an event, I wanted feathers and visions and long dark nights in a tipi under a wide, black sky.  Grieving for the parent in me, I wanted heavenly creatures to dance out of the dark and speak to my children in mysterious languages that only he or she would understand.  I wanted the mysteries of the universe to unfold their secrets for my young ones so that they might suffer less from this human condition than I have.  When comparing this beautiful ceremony to my own passage, I found, sadly, that there was no comparison. 

Standing on the brink of womanhood, for me, brought only an unexplained feeling of shame.  Beginning menstruation was a fearful time.  Getting breasts brought only disrespect, sexual innuendo, teasing, and crass new words like “boobs” and “tits.”    In sixth and seventh grade, we had a gym teacher who would not allow a menstruating girl to swim.  She sent us to an open study hall filled with taunting boys who knew exactly why we were there.  There was no honor in that moment. 

After attending the Sunrise Ceremony I felt robbed of this experience, ripped off by a culture that couldn’t see me at that age.  I also walked away from that open tipi on the desert determined to discover ways to strengthen the cultural cradle so that my children, and their children, could experience this important transition like the young Apache girl stepping through the tipi to the rising sun.   

In addition to the Sunrise Ceremony, our extensive travels into Indian Country gave my husband and me the chance to see what many native people are still doing for their young—rituals and ceremonies that have no equivalent in the melting pot of mainstream America.  We watched dedicated young Hopi girls and boys learn the Butterfly dance.  We stood under a star-studded sky on the northern coast of California watching a young Hupa girl perform her first ceremonial dance, dressed in buckskin stitched heavily with glowing white shells.  We attended small community powwows and watched the young native boys and girls shed their baggy jeans and T-shirts and adorn themselves with the fine regalia of their ancestors. 

When I compare all this to the little that we in mainstream America have to offer, it nearly makes me weep.  Our culture and, sadly, many remaining indigenous cultures, are no longer connected to tribal ways.  What remains of our rite of passage rituals have been badly diluted, reduced to such minor markers as getting a driver’s license, going to prom, getting a diploma, etc.  Today our culture is riddled with the shards and pieces of initiation rituals.  I view these remnants as an archeologist might view an old city buried beneath a windswept, sandy plain; there, in the humps and bumps that remain, is the record of what was once a living, active civilization.

Exploring the way a youth emerges out of childhood to take his or her rightful place as an adult in the community is not a simple task.  It asks us to make a deep inquiry into both modern and ancient ways of being, to evaluate and determine what is important and what is simply flotsam.  It also forces us, as adults, to look into the hidden corners of our own development.   

As a culture we have fallen into the bad habit of shunning and discounting the vibrant and sometimes aching needs that young people have.  Adolescence is not an aberration, not just a loud squawk on the human behavior scale, but a potent and sometimes agonizing leap toward adulthood, an event that crosses all cultural boundaries, from country to country, race to race, and past to present.  Making this leap requires every ounce of courage and strength we can muster.  Michael Ventura (1994)2, a provocative therapist and writer, said of our society:

They fail to understand that a psychic structure that has remained constant for 100,000 years is not likely to be altered in a generation by stimuli that play upon its surfaces.  What’s really going on is very different.  The same, raw, ancient content is surging through youth’s psyches, but adult culture over the last few centuries has forgotten how to meet, guide, and be replenished by its force.

If the event itself (adolescence) remains unchanged throughout history, then the problems exploding in our young people must come from the way that we greet the event.  We won’t erase adolescence by ignoring it or by dismissing it—we must meet it head on.   Not only that, we must meet it with great respect and love.

During the early stages of research into this project, I had my seventeen-year-old daughter take a tape deck to her high school and ask her classmates, “What do you think adults think of you?”  The responses were shocking.  “They think we’re losers . . .  nothing . . . worse than nothing . . . deadbeat . . . worthless.”  One young man said that when he walks down the street, the adults sometimes cross the street to avoid meeting him head on.  Ventura (1994) said:

When we don’t have apt words for something it’s because of an unspoken collective demand to avoid thinking about it.  That’s how scary ‘adolescence’ is.  Which is also to say, that’s how scary our very own unspeakable adolescence was.  …What we cannot face when we cannot face the young is, plainly ourselves.

 

Are we afraid to face our own undeveloped, uninitiated adolescent selves?  How many of us are still caught in the cusp between childhood and adulthood, unable to fully make the crossing, stopped by fear, unpolished understanding, and selfish, childish desires?  It would explain the current dilemma.  Ventura reminds us that Tribal adults didn’t run from this moment in their children as we do; they celebrated it.  They would assault their adolescents with, quite literally, holy terror; rituals that had been kept secret from the young till that moment….”

Fascinated by what Ventura said about assaulting our young, I thought of the students of Stevens High School, the school my children attended.  They drive around in their SUV’s and new Hondas wearing designer clothes and carrying cell phones.  This image and the word assault clearly don’t line up.  

During this same time I spoke with several classes of juniors and seniors at the local high school.  After some discussion of rites of passage, I asked them outright, “Suppose I gave you a task that was so difficult and so challenging that, when you had completed it, you would know without a doubt that you had been completely transformed.  How many of you would take the challenge?”  Confined to their tidy desks, the hands of nearly every young person shot into the air.  It still raises the hair on my arms to recall that energy.  These kids want—no, need—the defining, transformative experience.   

The dilemma defined.  How can we create what we did not experience and can no longer recall from our own cultural roots?  This question stopped me cold for many years.  For the most part our current culture, particularly in America, has shallow or broken roots.  Ancient rite of passage rituals arise from a deeply rooted traditional culture and many of us have lost that connection.   Can we fake it until we make it?  Would such a manufactured ritual look like a silly cartoon beside the real rituals I’d seen?  That was the question that drove my inquiry.  What would a modern day rite of passage ritual look like?   How would it take place? 

 

The Cradle of Culture

Culture is a multifaceted word.  For some it means such things as art, literature and theater.  For others it means the social structures and morals that bind us and, for still others, it is ethnic, tied to our ancestral roots.  For most of us, however, our culture is unclear and blurred like a watercolor painting on which a glass of water has been spilled.  If we are to explore, with any effectiveness, the building of a strong culture that knows how to respond to its young, we must know first of which we speak.  Culture, community, society—what do all these words mean? 

Chevak, Alaska, is a small Chup’ik village planted up near the Bering Sea that is accessible only by small plane.  On a collection trip for Oyate, we stayed in the home economics room of the local school, sleeping on nap mats and cooking our packaged food on one of the many available stovetops.  The village children, young and old, followed at every turn, drilling us about who we were and what we were doing there.  Their trust and openness were astounding.  I yearned to know what right combination of community gave them such faith that the world was a good and safe place. 

The first evening several of the young teens were preparing to perform a traditional dance at the Alaskan Federation of Natives in Anchorage.  We joined the elders and community members watching them dance.  The boys wore white chuspic smocks and jeans, and the girls had on calico chuspic smocks and headpieces trimmed with caribou fur.  It was amazing to watch them dance with precise, disciplined moves to the loud thrumming of four wide-rimmed drums.  It was graceful, beautiful . . . peaceful.  The image that stayed with me most strongly, however, was the row of Elders against the far wall, many holding wide-rimmed drums, all there to train and teach the young people.  There was something so right in that image; the young under direct tutelage of the elders.  At the end of the line of elderly men hitting the drum was a single young drummer following their moves. 

 A few nights later I lay awake in a hotel in Anchorage thinking about this book on adolescent rites of passage.  Oddly, I found myself jealous of the Chupiks, the Inuits, the Athabascans, the Lakotas–so many indigenous people who, in spite of the ravages of the past 500 years, still hold fast to a culture that includes far more than the language and music.  They have a sense of identity that stretches back thousands of years.  They have their elders lined up against the wall watching them dance and sing.  I thought about my own mixed-blood background and realized that all that remains of my original culture is the knowledge of how to make lefse.  There are no Elders, no rituals, no safe borders to define who I am and no cultural memory beyond my own generation.  Rather, I’m liquefied in the great melting pot that is rapidly reaching melt down.  I’m an American.  

Most Americans of European decent are several centuries away from their own indigenous cultures.  There is no memory of the rites and rituals that may have been practiced in small German, Norwegian, or Irish villages.  There is no shared knowledge of ancestral stories, and no recollection of the mysticism or songs that led their own ancestors into maturity with a sense of identity and connection.  With the great migration from Europe to America—often driven by famine, hardship and war—the ancestral, indigenous cultures that were perhaps thousands of years old were broken in a single blink of time as the masses boarded those ships and left their homelands.  This is true also for many who left their homelands in Africa, Spain, Asia, and on and on.  Only a few American ethnic cultures still have elder-based initiation and rituals to support the young person in his or her passage into adulthood.   My Internet searches uncovered many movements within the African-American, Latino, and native cultures to return to the use of these ancient rituals of initiation for the young.  I celebrate these movements and demand the same for all children.

The primary question here, however, is can we recreate what has been lost?  Is it possible to establish a new traditional and tribal culture where children are valued and not lumped into the amorphous category called teenager?  Can we put the Elders back in the position of respect as guides and teachers of the next generation?  Can we fashion a culture where adults once again feel connected to the land, to themselves, and to the great mystery and presence that is generically called God or The Great Spirit?  Can our modern culture, shattered like a broken mirror, regain or recreate a cultural cradle rich with rituals and traditions that return us to the natural rhythms of the world?   And finally, if such rituals and traditions could be brought back into force, what would they look like?  What would this modern day initiation and rite of passage look like?

Here We Go Round the Mulberry Bush

Frustrated, I at last turned to my own adolescent children, listening to their struggles and closely watching their movements.  If I’m patient and take the time, I thought, they will show me what they need most.  Over several months and then years, I stopped giving them the answers and instead found myself telling them more stories about my own rough waters, about the choices and decisions I’d made in my life.  We talked late many nights about life, about how a person fashions a life out of the raw materials we are given.  Their level of inquiry and interest in philosophical and moral issues impressed me.  My daughter was struggling with several friends who were using crack cocaine and ecstasy—into the rave scene.  She was worried about them.  My son, a pragmatist at heart, wondered why they didn’t just knock it off. 

Also, I began taking the advice of the Elders we’d met in Indian country.  Let the young people do the hard stuff, they said.  Let them do all the little tasks and decisions buried within each day.  Don’t do it for them!  I started to see doing it for them as a way of cheating them of their initiation period.  Young people need to test their wings, to discover the scope and range of their own ability.  When, as a parent, I take over their tasks, development stops and they become dependent children once again.

One spring I sent my son on a road trip alone to Lincoln, Nebraska to see his sisters.  Before heading down the road he grinned at me and said, “Think of it as a rite of passage, Mom.”  He was sixteen years old.  It was clear he was excited.  Making the trip alone was a challenge.  Whatever came up, he would have to deal with it.  Later, he spent the summer working with his father on a construction site, and I saw how beneficial it was for him to be in the good company of his father and other men.  He matured greatly during that summer and the two summers to follow.  Sadly, in the fall of 2002 his father was killed in a plane crash.  How grateful I was that Tom had those three summers working with his father. 

Over several years I realized something good was happening in my subtle attempts to link my children more closely with their own development.  That something was not happening from my studies or from knowing the research on human development—or even from attending such rich ceremonies as the Sunrise Ceremony.  The something good was happening in my own home, swirling around the many hours spent with my children talking and sorting out our daily lives.  I still wanted the wide-rimmed drum, the abalone shell on my daughter’s forehead, but what I was doing was working.

 

The Initiatory Moment

Finally, during another collection trip to Hupa3 country in northern California, I met a teacher named David.  I asked him what their tribe does for the young people in terms of a rite of passage.  David was not overly talkative but eventually explained to me that the rite was not nearly as important as the right initiation.   Initiation, he explained, is the teaching of the young by the elders and parents that begins at a very early age and continues on until the child is ready to take his or her place in the community.  Children in his culture, David explained, are valued as holding the future of the tribe itself—but they are also firmly kept in their place by the elders, grandparents, aunts, and uncles. 

Later, it was made clear to me as I studied the work of German psychotherapist Bert Hellinger, how important place is within the flow of generations.  Our children are often out of order, required to care for Mom and Dad, one moment taking on too much, the next too little.  My father used to keep us in our place by saying we were getting “big for our britches.” 

Talking to David helped me understand that chasing the pretty ritual or formal rite of passage was not the answer.  Without initiation, the ritual is empty.  Wearily, I went back to the 100-plus pages of this book stored on my computer and deleted all but six pages.   Shifting my focus away from the difficult question of what a rite of passage ritual would look like in modern culture, I began instead to contemplate the full meaning of initiation.

 

Thanks to the person in Montreal, Canada. Not fiction–but truth.

The story, West Toward Berkley, is an autobiographical story about the principal in my high school.  The man was literally “bigger than life” and he inspired me and moved me and contributed to who I am today.  It is very gratifying to hear from readers who read my bits and pieces and recognize the truth of them.  In truth, his name was Red Benson.  I so honor this man for what he taught me and I hope others will see my post on this great man. 

True confessions.  Every word of this story was true.

 

Jamie Lee

The Bead People a hit at Ribfest 2008

I didn’t want to let the day go without posting something but the hour I scratched out is now evaporating.  We had an amazing weekend at this tiny Cass Lake festival.  The Bead People attracted so many great spirits to us.  We met people from all over who are excited about carrying our little message out to others.  Our success was aided by a wonderful article in The Bemidji Pioneer about The Bead People and our mission.  My brother, Jeff, called them up and told them to come and do the article.  Thanks, Jeff.

We have lots of pictures and fun “Hall of Fame” Bead People but I’ll have to add them later–maybe to thebeadpeople.org

I’ll write a longer post (hopefully tomorrow).

Jamie