"Sweating It Out"

Recently, I found myself researching the Navajo healing ceremony known as the Mountain Chant. Wally and Anita had purchased a basket woven by Alicia Nelson, which was based upon that particular rite, and I wanted to help them understand the importance of the weaving. As I sat at my desk reading information about the chant, I began to notice it was becoming a real cooker inside the trading post. The swamp cooler was fighting a loosing battle against the triple digit thermometer reading, I was nursing a cranberry iced tea and re-reading Gladys Reichard's two volume set on Navajo religion for the umpteenth time.

All of the sudden, a drop of sweat rolled down my nose and fell onto the page. While focusing on the salty, wet spot now gracing the book, I read, "The Sun and fire are a sign of annihilation among the Navajo, it is said to burn evil. Sweating removes evil." In light of Ms. Reichard's statement, I began to wonder if that bead of sweat had any significance. Could this be a sign?Admittedly, I am a hard head at times, have a bad attitude and am endowed with a smart mouth. Additionally, my son believes I stretch the truth far too much when I write these missives. I do not, however, believe there is any evil in me.

Ms. Reichard continued, "Evils entering the body may be in the stomach, or they may be in the form of arrows or witch weapons imbedded in the flesh. Both types may be exorcised at once by sweat-emetic rites. Changing-bear-maiden treated herself by walking around a hot fire and taking the emetic to get rid of the many arrows shot into her by the Swallow and Spider People. Son-in-law of One-who-customarily-sees-the-fish took the same treatment to force out witch objects injected by Ants, Bear, and Snake People."

Ahh, that explained it. It was all too simple! Last night I ate out and had a really bad green chili burrito for dinner. I was now suffering a great deal for that indiscretion. Here was a clue to how I might best cleanse and reactivate my dysfunctional system. Living and working among the Navajo people truly has its advantages, and I was once again reaping those benefits. Studying the Navajo legends and asking the right questions of the most educated sources often reveals the necessary answers. Amazing!

It seemed that Ms. Reichard's treatise may have also revealed the reasons why Indians used to stake white men out on the desert. The procedure was not done out of anger, frustration or meanness, as generally thought; the Native Americans were simply helping their new friends exorcise their internal demons. The ant hills and wet rawhide are a little more difficult to explain, but may have been the result of a highly developed, extremely dry sense of humor.

My study of Navajo ceremonialism has taught me that healing of the mind and body can be accomplished with the aid of a therapeutic sweat. After studying the issue of ritualistic cleansing, it appears to me that Bluff and her resident population seems to be in need of a sweat. It gets warm here in the summer; actually, it gets hot enough to toast a bagel. Maybe the Navajo deities are attempting to bring us together by sweating the poison right out of our collective system. Whether any of the measures believed to be curative have actual therapeutic value may be subject to debate, but it can't hurt. Those who are helped most seem to have been provided a psychological rather than a physiological reprieve. This makes sense, because human motivations are mostly based on whim, emotion, pride and prejudice, so psychological aid is a much more effective tool. Bluff seems primed for a psychological overhaul.

Many mishaps may point to the need for a ritualistic cleansing. Metaphorical arrows shot into a victim, for example, are clearly bad juju. These arrows represent the implement that enters a person's body and harms him or her, leaving nasty complications even after the victim has gotten rid of the resulting disease. The residue and the remaining shaft may however be removed by sweat and emetic. The fire into which the arrows are allowed to fall during the ceremony irrevocably destroys them. Fire jumping is often part of the purification rite. In the sweat-emetic process, fire jumping symbolizes the purging of artificially introduced negativity; arrows, witch objects, nuclear burritos and the like. In the Evil Chants, participants must get as close to the fire as they can, since exorcism is emphasized and fire is one of its chief agents. The essential purpose of this activity is purification; ridding the body of bad things which may have intruded.

Breathing is also considered a ritualistic act; the patient faces the power, usually the Sun, stretches out his or her hands, palms up, pulls or draws the power into their lungs by cupping their hands and inhaling; the motion is repeated four times. The act is often compared to a kiss, signifying acceptance of all that has been done for the patient and a willingness to carry out all ceremonial requirements. The Sun is a universal symbol of the struggle between fire and water. Water is the antidote to fire; it soothes and calms, counteracts the fear inspired by fire and represents escape. Add a spoonful of bicarbonate of soda, and voila!

Studying Navajo legends has provided me insight into Bluff's small town culture. When dealing with Bluffoons, being shot by an "arrow" may seem an endurable circumstance in the beginning, but give it time. Chances are there will be indigestion, nausea, purging, fits and seizures. Jumping into the fire may seem the most sensible form of purification. Night sweats, chanting and looking for ways to cure the ills associate with small town life are common.

When contemplating exposure to danger; hunting, war, greasy spoon restaurants, neighbors or contact with the supernatural as layman, learner or chanter; a Navajo purifies him or herself by sweating. In fact, many Navajo family settlements have a mini hogan where a sweat bath may be taken. Any time an individual or small group of people sees fit; a sweat bath renews vigor, makes one feel fresh and confident, relieves the mind of doubt and rids the body of accumulated red dirt.

In some acts or rites, power is concentrated in the chanter, assistants and the patient. In others, however, everyone present must participate in the sweat-emetic. The participation my include ash blowing, saying a pollen prayer, holding sacred objects or applying yucca suds. Proper audience participation helps the patient and the entire tribe; merely attending the ceremony is a part of the sustaining effort. The act of erasing sand painting guards or sweat-emetic fire paintings with the bull-roarer indicates the evils are gone and the guardians no longer needed.

I look forward to the time when all Bluffoons, heck the entire world, unite in harmonious ceremony. The day we all stand, kneel or prostate ourselves, facing east and embracing the morning Sun, cleansed by understanding, compassion and a sudsy yucca bath is an occasion I eagerly await. Yah man! Shake out the bull roarer, grab it by the tail and let 'er rip. Dismiss the guards, we are no longer imprisoned by ignorance. Wouldn't it be great to enjoy a mean green chili burrito dinner as a community, without causing a stink or undo side effects!

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