The traditional ritualistic setting for Native American Church ceremony or “meeting,” as the majority of our members refer to them as, are generally inside either a tipi erected for the purpose of the service, an inipi lodge, or in a longhouse.

​

Always be sure that the Tipi is set up so that the Doorway will open to the Morning Star and the Rising Sun.  If the Tipi is set up accurately, the rays of the sun will shine directly into the Tipi at first light.

​

Generally the East is symbolic of the rising sun, the beginning of human life, and the ability to see far like the Eagle.  The South is associated with childhood, innocence and new relationships, and with seeing those things around you like a child.  The West is symbolic of the setting sun, the dream world, and self-reflection which is often identified with the Bear.  The North is symbolic of the place of giving away of wisdom, power, and nourishment, so it is often symbolized by a large herbivore such as the Deer, Bison, Moose, or Boar, which feeds the people with its body. 

 

The circle quartered by the cross is the basic icon of the four directions and is often called a Medicine Wheel.  The Tipi Site itself is quartered.  The Door will be in the East, the Chief in the West, the Sponsor in the North.  Once the preliminary Smoke and alignment of the Tipi site is established, the Lodge Poles are brought onto the site.

The general term for the Tipi Ceremony is the Fireplace.  It is, quite literally, the place where we sit around the fire.  We sit up around the fire just like all our ancestors did.  We often talk about the ancestors/spirits’ presence with us, when we are sitting around the fire, talking, telling stories, cooking, eating, celebrating, and warming ourselves.  When we move around the fire, we replicate the movement of the planets around Father Sun, so we are moving clockwise (sunwise) whenever possible. 

 

A crescent-shaped altar is constructed of clean soil in the center of the tipi, with the crescent opening to the east.

 

Native American Churches also require that a Spiritual Leader, Roadman, or an elder conduct the ceremonial services. This person is referred to as the Roadman. The Roadman is assisted by a Fireman, whose task is to care for the holy fireplace by making sure that it burns continuously throughout the night. 

 

Like other traditional indigenous ways of life, fireplaces are passed down generation to generation from tribal entity to tribal entity. They are adhered to, with little variation, because they want to retain the structure to pass down to the next generation of family and relatives.

​

Men are traditionally the leaders of the ceremonies, although women attend and participate fully. Worshipers sit on the ground in a circle. The Roadman, who presides, faces east. Various ceremonial artifacts are always present on the alter, usually including an eagle-feather fan, a carved staff, a whistle, a gourd rattle, and drums. The Cedarman throws cedar on the fire, producing a ceremonially cleansing smoke.

​

In the Half-moon ceremony each participant rolls a prayer cigarette, which is a surrogate for the peace pipe; sometimes the Bull Durham tobacco is rolled in a corn shuck. In the Cross- fire ritual prayer cigarettes are not used; the Bible, which is set next to the Peyote sacrament and holy altar, replaces the smoke.

​

At Half-moon meetings, each participant is allowed to help himself to the sacrament (generally four spoons of Peyote) each time it is passed clockwise around the tipi

​

Peyote cactus and peyote tea are then passed around; participants eat or drink one or the other. Going around the circle, participants sing traditional songs for some hours, occasionally stopping when peyote is again passed around the circle. At midnight water is passed around, and then there is a break in the ceremony.

 

When participants are back inside, the singing resumes, and various individuals offer prayers. Special ceremonies for healing are then sometimes conducted.  

​

At dawn the Roadman sings the Dawn Song; he may provide a homily, and the last songs are sung. The ceremonial objects are put away and participants go outdoors.

 

An ample and leisurely meal follows, and slowly the gathering breaks up. The Roadman’s wife or other female relative prepares seven sacramental foods and the “second breakfast” that are part of the church services that signals the impending end of the ceremony. Her part takes place very early, between 4:30 and 5:00 in the morning.

 

The seven sacramental foods  

 

The need for sleep is generally felt in the late afternoon, particularly after the feast. Gifts are given to the Roadman and all his helpers by the sponsoring family at the feast to show deep appreciation for all his hard work.