A profound sense of anticipation and reverence permeated the air on Canada Day, as members of the Blackfoot Nation, hailing from both the United States and Canada, gathered on a sprawling ranch in northern Montana. The occasion was momentous: the return of the Theodore Last Star thunder medicine pipe, a sacred bundle holding profound spiritual significance, after nearly six decades of absence. Natives Celebrate Return of Sacred Bundle: Spirits Back Home.
The scene was carefully arranged, steeped in tradition. Men occupied the inner circle closest to the ceremonial fire, their faces etched with solemnity and respect. Behind them, women formed a larger circle, their presence a silent testament to the strength and continuity of Blackfoot heritage. The air itself was thick with the sweet, earthy fragrance of burning sweetgrass, its smoke curling upwards within the confines of the teepee, carrying prayers and intentions to the Creator. The aroma evoked a sense of timelessness, connecting the present to generations past.
At the heart of the gathering lay the object of their devotion: the Theodore Last Star thunder medicine pipe. This remarkable artifact, approximately a meter in length, was crafted from stone and reeds, meticulously adorned with symbolic elements. One end featured the mummified head of a harlequin duck, its presence representing a connection to the animal world and its inherent spiritual power. From the other end fanned a plume of eagle feathers, each quill a testament to courage, strength, and the ability to soar to great heights, both physically and spiritually. The pipe was not merely an object; it was a tangible link to the spiritual realm, a conduit for healing and connection. Natives Celebrate Return of Sacred Bundle: Spirits Back Home.
The pipe, named in honor of Theodore Last Star, the revered holy man who last possessed it, held a central position in Blackfoot spiritual beliefs. Its origins traced back to the era of the buffalo hunt, a time when the Blackfoot people were deeply connected to the land and its resources. The bundle, comprised of the pipe and other religiously significant objects, including rattles and intricately braided animal hides, served as a focal point for ceremonies, prayers, and the transmission of ancestral knowledge.
The pipe’s journey away from the Blackfoot community was a painful chapter in their history. As cultural degradation took its toll, the bundle fell into disuse, eventually finding its way into the hands of a private collector. Later, it was acquired by the Provincial Museum of Alberta in Edmonton, where it remained for over a decade. During this time, the Blackfoot people yearned for its return, recognizing its vital role in maintaining their cultural identity and spiritual well-being.
The homecoming ceremony was witnessed by approximately 200 people, a diverse gathering that included Blackfoot members from both Alberta and Montana (who identify as Blackfeet in the United States), as well as a notable number of non-native individuals. The reasons for attending were varied and deeply personal. Some sought physical healing, hoping to find relief from illness and pain. Others came seeking solace and restoration for their souls, burdened by the challenges of life. The atmosphere was charged with a palpable sense of hope and anticipation.
Patricia Deveraux, a Blackfoot tribe member, articulated the significance of the bundles, explaining, "These are holy bundles given to us by the Creator to hold our people together." She drew a parallel between these sacred objects and the relics of the Catholic Church, emphasizing their role as "a demonstration of the holy spirit" capable of healing. Her words underscored the profound faith and belief that permeated the gathering.
Deveraux herself would later participate in a powerful ceremony known as "dancing with the pipe." This primal ritual involved channeling positive energy from her ancestors through the sacred object while offering prayers for the well-being of her family members. It was a deeply personal and moving expression of faith and devotion.
Les Whitford, a 50-year-old Cree-Chippewa man, offered a powerful testament to the healing power of the bundle. Despite not being a member of the Blackfoot tribe, Whitford had experienced a remarkable recovery from cancer after vowing to dance at the bundle opening. His story served as a powerful example of the transformative potential of faith and tradition.
Bob Burns, a descendant of Theodore Last Star and the current keeper of the bundle, emphasized the unique significance of this particular artifact. "The people believe it’s very powerful because it’s the only medicine bundle that has made it back to Montana from your museum in Edmonton," he explained. Burns saw the return of the bundle as a crucial step in reclaiming Blackfoot culture and initiating a process of healing.
The return of the bundle was facilitated by Alberta’s native ceremonial artifact repatriation legislation, a law designed to return sacred objects to their rightful owners. Narcisse Blood, a member of the Blood tribe of southern Alberta, played a key role in the repatriation process, expressing regret that it had taken so long to achieve. He drew a poignant comparison to the freedom of religious practice enjoyed by Catholics, highlighting the obstacles and heartache that the Blackfoot people had endured in their quest to reclaim a vital part of their cultural heritage.
The night before the ceremony, Bob Burns and his wife, Charlene, welcomed guests to their ranch, which also housed the Babb Bar and Cattle Baron, one of three restaurants they operated. As Charlene prepared food for the upcoming event, Bob shared stories about his great-uncle, Theodore Last Star, a multifaceted figure who was a religious leader, tour guide, historian, and even a bit actor in early Western films. A photo display in the bar showcased Last Star in full native regalia, a reminder of his contributions to both Blackfoot culture and popular entertainment. Bob Burns, with his long, raven-black braids and cleft chin, bore a striking resemblance to his legendary ancestor. Natives Celebrate Return of Sacred Bundle: Spirits Back Home.
After Theodore Last Star’s first wife passed away, his subsequent marriage to a devout Catholic woman led to the medicine bundle sitting dormant for many years. Following his death in the 1960s, his second wife’s children sold the bundle to collector Bob Scriver in the 1970s. This act highlighted a fundamental difference in perspective: Blackfoot traditionalists believe that religious items are not meant to be owned by individuals, but rather held by "keepers" for the benefit of the entire tribe. Bob Burns eloquently captured this sentiment, asking, "Do I own it or does it own me?"
As the day of the ceremony dawned, people began arriving at the Burns ranch, navigating the challenging terrain with a sense of purpose. Many vehicles bore license plates from Alberta, a testament to the strong connections between the Blackfoot communities on both sides of the border. The attendees adorned themselves in traditional attire, the women in vibrant long dresses and kerchiefs, the men in beaded moccasins and blankets.
While thunder pipe bundle openings share a common structure, each ceremony is unique, reflecting the specific contents and significance of the individual bundle. The central element is always the pipe itself, believed to have been given to the Blackfoot people by thunder and considered to be as old as creation. Other items, such as rattles, animal skins, and feathers, correspond to the dreams and visions of the bundle’s keepers, each accompanied by unique songs and rituals. Traditionally, each Blackfoot extended family or clan had its own spiritual leader and bundle keeper.
Leonard Bastien, former chief of the Alberta Piegan in Brocket, conducted the ceremony, acknowledging the vastness of knowledge surrounding the Last Star bundle rituals. Despite his expertise, he humbly admitted that there was always more to learn, emphasizing the depth and complexity of Blackfoot spiritual traditions.
Thunder pipe bundles are typically opened annually in the spring or early summer, following the first thunder. Although the Blackfoot elders understood the interest of outsiders, they respectfully requested that the ceremony and the pipe not be photographed, preserving the sanctity and privacy of the event.
As noon approached, Bob and Charlene Burns emerged from their ranch house, Bob carrying a fan of eagle feathers and Charlene bearing the bedroll-sized bundle on her shoulders. They proceeded slowly and silently to the teepee, marking the beginning of the ceremony.
The air filled with the sounds of primitive songs, ranging from haunting screeches to low, throaty hymns and rhythmic war whoops. Approximately 30 songs were sung as the elk skin cover of the bundle was unrolled, revealing each item in its proper place. The teepee was expanded by joining two structures together, creating space for both the elders conducting the ceremony and the helpers assisting them. Guests were seated in chairs outside the teepee, observing the proceedings with reverence.
After about an hour, helpers distributed plastic bowls filled with berry soup, a traditional dessert made from local saskatoon berries in sweet syrup. The soup was intended for cleansing, and participants were instructed to bury the largest berry as a sacrifice. The bowls came with lids, allowing guests to take the remaining soup with them, as it was known to have a laxative effect.
The berry soup was followed by a feast of buffalo ribs, potatoes, sausages, and boiled eggs. In accordance with Blackfoot tradition, the bundle keeper assumed responsibility for the physical well-being of the guests, providing them with sustenance and nourishment. Bags of groceries were distributed for guests to take home, including fruit, canned goods, macaroni, pastries, and candy. Nothing was to be left over, ensuring that all attendees were provided for.
With the bundle open, the food blessed, and provisions distributed, the individual blessings and medicine dances began.
During a break, a young elder named Chris emphasized the importance of the spiritual revival taking place within native communities across North America. He attributed the challenges faced by indigenous people, such as alcohol and drug abuse, to a loss of purpose. He believed that the sacred bundles provided a sense of meaning and connection to the past, empowering individuals and communities to heal and thrive.
Individuals, both native and non-native, lined up to receive their blessings, kneeling as a sign of humility while draped in brightly colored blankets to symbolize obedience. Peter Weasel Moccasin from the Blood tribe touched each person’s shoulders and head with the pipe stem, reciting blessings in the Blackfoot language. He then applied a rust-colored paste of buffalo grease and ashes to their faces, creating symbolic markings. Participants were instructed to cup their hands over Weasel Moccasin’s head and make an arching motion, gathering the spiritual energy of their combined auras. He then instructed them to hold the energy to their hearts, solidifying the connection to the spiritual realm.
The face painting signified the receipt of the blessing and was followed by healing dances, performed on blankets within the teepee to the sound of drums and singing. The pipe, adorned with feathers, beads, brass bells, and dyed animal skins, was held during the dance. It was not smoked and appeared to be more of a musical instrument.
Those who had made vows to dance waited patiently for their turns, bringing blankets and cigarettes as offerings. Scott Wetsel, a 24-year-old father, described the experience as "a great feeling," stating that he could "really feel the spirit working."
The return of the Theodore Last Star thunder medicine pipe marked a significant moment in Blackfoot history, a testament to the enduring power of tradition, faith, and perseverance. The ceremony served as a reminder of the importance of preserving cultural heritage and fostering healing within indigenous communities. Natives Celebrate Return of Sacred Bundle: Spirits Back Home.
As the sun set and the fire dwindled, the pipe and other sacred items were carefully re-bundled, awaiting the arrival of the first thunder in the spring. The helpers distributed the remaining blankets and cigarettes, ensuring that everyone was cared for.
As the Alberta tribe members departed, George Kicking Woman, an octogenarian Blackfoot spiritual leader, rose, and everyone acknowledged him with respect. He was the last holy man who knew all the songs and rituals.
Before leaving, Kicking Woman approached and grasped his hand. He responded with a grin of recognition, saying, "It is a good day." Natives Celebrate Return of Sacred Bundle: Spirits Back Home.