Pialli, my relatives.
This piece is meant to expand on the “teacher-student” relationship aspect of the “Protecting Yourself from Spiritual Predators” essay. As mentioned before, the material on this site is based on my direct experience(s) with the teachings I have been blessed to have shared with me. The counterpart to these teachings are the teachers who taught them to me. In the spirit of this site to provide experience and foundation, I feel it necessary to share this personal understanding of distinguishing the teachings from the teacher. The “teacher” label may also apply to music artists or high-profile people we may look to for inspiration.
I know the beautiful feelings and inspiration that come from reconnecting to your true identity and ancestral inheritance. Your spirit hums as you realign yourself with these healing lifeways and empowering pieces of our Ancestor’s knowledge. You want to shout out who you are to the whole world. You want to share all this beautiful “lost” knowledge with your family, friends, and communities. It’s an extremely beautiful state to be in, and it is also a state where your mind and heart are very open.
The relationship we develop with a teacher can have parallels with romantic relationships we develop with a significant other. I know that sounds kinda funny, but if you think about it, your heart is open and inspired, and there are growing experiences shared as well as songs or places that you associate with the relationship. When you break up with your significant other, those songs, places, or similar experiences you shared can bring hurtful feelings and distracting thoughts. It can be a very similar experience with a teacher whose guidance guides you to learn songs, language, and ceremony and mature in reclamation of your authentic Indigenous self.
We are all unique people with unique dynamics, and disagreements will always exist on some matters. However, there might be scenarios where the situation is beyond mere “creative differences” and may deal with more severe issues such as sexual predators, violence, or other substantial transgressions. It is in those types of scenarios where teacher-student relationships can abruptly break and negatively disrupt one’s healing and growth as a Native man or woman. Depending on the situation’s intensity, these “breakups” can cause one to have an aversion or discomfort to all the beautiful Indigenous things they were embracing. It can cause you to possibly dislike or avoid partaking in, for example, speaking Native words you’ve learned, being around certain Native social events, attending ceremonial occasions, and such.
It is critical in these types of moments to remember not to confuse the teachings with the teacher. It is helpful to remember that many of our teachers, especially those in the Chicano or Urban Native-Indigenous community from the 1980s and 90s, are also in the process of decolonizing themselves and relearning our traditional lifeways.
Despite the knowledge, profoundness, and medicine a teacher may display or help us realize, we need to remember they are still human beings just like you and I, and as such, we should not put them on a pedestal. By this, I mean it is ok to honor and show respect to a teacher sharing beautiful knowledge; just don’t have unrealistic expectations that would make you think they are above making human mistakes.
Just as the teachings were initially shared with them, they are now sharing them with you, and you will share them with others in the future. It is my agreement that a true teacher will have the humility to acknowledge that, while in a teaching role, they are also very much students.
During our Western unlearning and our Indigenous reclamation, we are in a sensitive transitional mode. Those of us who grew up without a father or mother need to be especially mindful as we may unconsciously be inclined, amid our open hearts and minds, to unhealthily attach ourselves to these father, mother, big brother, or big sister figure types who guide us. Having an open heart is an essential pillar in fully realizing Native teachings. Still, it is crucial that we also protect our heart and energy from those who may consciously or unconsciously abuse it.
It is also my realization that part of this problem is an effect of our indoctrination to Christianity and Western (linear) thinking. Many of us are psychologically conditioned to the notion of needing a priest or “middle man” to access beauty or “higher understandings.” Sure, there may be times we need to seek the particular medicine and skills of a certain healer, but we must not forget that our connection to the Creator and our Ancestors is always accessible to us. That is also very important to remember.
The teachings, stories, songs, and language have a spirit and medicine in and of themselves. When we have the privilege of witnessing a “magical” occurrence through our ceremonies, it is common to be left in awe or amazement. This amazement, along with the indoctrinated thinking mentioned above, can incline us to mistake the person for the medicine when, in fact, it is really “the Great Mystery” working through them.
Even the teacher or “medicine person” in their perceived state of “advanced knowledge” can lose their humility and forget that they are just the vehicle through which the Creator’s gifts flow. Teachers can and do fall out of grace and become unhealthy retainers of the teachings and medicine. This is when student-teacher “breakups” often happen and, unfortunately, result in brothers & sisters becoming disenchanted with their Ndgns lifeways or “falling off the road” if you will. Again, please remember that medicine and teachings are your inheritance, and that connection is always available to you.
Unfortunately, I had to learn the hard way. It’s been my experience on more than a couple of instances that some teachers will use their access to Native resources, people, and knowledge of teachings & spirituality as bait to keep you in their favor, not at all different from being in an abusive relationship. The teacher/leader’s ego is lost in a false sense of self, power, and attention seeking. This scenario often results in a cult-ish organization and an unhealthy fanatical following.
After having a “bad break-up” with these “leaders” that I held in high esteem, it took many years to understand what I am sharing with you today. After eight years and even more recent instances, I am still recovering the original enthusiasm for these Native traditions when I first started. I hope this experiential advice keeps you on a good road and prevents any unnecessary discouragement you might encounter on your path of reclaiming your Indigenous self and lifeways.
Tlazocamatic.