The Seven Drums Religion, a vibrant and enduring spiritual tradition of the Columbia Plateau Native American tribes, is known by many names, each reflecting a different facet of its rich cultural significance. Primarily referred to as wáashat (Washat), a Sahaptin term meaning "dance," or waasanà (Washani), translating to "dancers" or "worship," this faith is also recognized as the Sacred Dance Religion, the Longhouse Religion, or simply, "the Indian religion." This last moniker underscores its perceived status as the most traditionally rooted faith among the Plateau Indian communities, despite exhibiting intriguing parallels with Christian beliefs.
However, many practitioners express reservations about the term "religion" itself, finding its connotations too restrictive and compartmentalized to fully capture the essence of Washat. As Lewis Malatare, a respected leader of a Washat congregation on the Yakama reservation, eloquently stated, "To non-Indians, the longhouse represents religion. To Yakamas, we prefer not to use the word religion but more a way of life—a life that was dictated to us by the natural surroundings of our environment."
Wilson Wewa, a skilled drummer from the Warm Springs reservation, suggests "spirituality" as a more fitting descriptor, emphasizing that Washat is fundamentally "about honoring the Creator in everything we do." Regardless of the preferred terminology, the Seven Drums Religion has undeniably served as a crucial platform for the expression of Indian culture and identity among the diverse peoples of the Columbia Plateau for generations.
The profound connection between Washat and tribal traditionalism also rendered it a target of government repression until the 1930s. Despite these challenges, more than a dozen longhouse congregations continue to uphold the cherished traditions of their ancestors, ensuring the survival and vitality of this significant cultural practice.
Like most living religions, Washat has undergone notable transformations over time, shaped by interactions between Plateau Indians and external influences, as well as adaptations to evolving circumstances. Its spiritual origins can be traced back nearly 10,000 years into the aboriginal past, to a time when the indigenous inhabitants of the Columbia Basin developed a seasonal cycle of fishing, gathering, and hunting that would define their culture at the time of European contact.
This intricate subsistence cycle led to the recognition of five sacred foods – salmon, roots, berries, deer, and water – each revered and honored through an annual series of First Foods Feasts. These feasts were conducted to express gratitude for the bounty of the land and ensure abundant harvests in the future. The Seven Drums Religion places immense importance on these natural resources.
The arrival of Catholic and Protestant missionaries in the 1830s marked the beginning of a period of religious exchange and syncretism that would continue throughout the late nineteenth century. Objects like bells, obtained from fur traders and Jesuit priests, were quickly integrated into Washat rituals, with the sound of the bell coming to symbolize the heartbeat of all life.
Similarly, the adoption of Sunday as a regular day of worship and the assigning of spiritual significance to the numbers three and seven reflect the influence of Christian beliefs. While the number five retained its ritual importance, frequently appearing in Washat songs and dances, seven became the standard number of drummers for most ceremonies, although fewer may participate today if enough are not available.
The zenith of the Seven Drums Religion’s popularity and influence occurred during the latter half of the nineteenth century, an era known as the Dreamer Cult. Driven by widespread anxiety among Native Americans regarding the impact of American colonization, the Dreamers infused Washani with a powerful millenarian and nativistic message.
Smohalla, the most prominent prophet of the Dreamer movement, promised his followers divine deliverance from their oppressors if they rejected white customs and returned to their own traditions. This message directly challenged federal assimilation policies and promoted the preservation of "savage" customs, prompting the Office of Indian Affairs to suppress Washat services through the use of Indian police and the establishment of courts of Indian offenses on each reservation.
Agency authorities implemented various measures to undermine the religion, including banning traditional dancing, spying on tribal meetings, arresting religious leaders, confiscating or destroying drums, and mandating attendance at Christian churches. These repressive tactics persisted into the early 1930s, long after the prophets and their visions had faded from the forefront. However, the faithful followers of Washat persevered, keeping their traditions alive by holding ceremonies in secret locations, moving them off reservation lands, or disguising them as approved holidays such as the Fourth of July.
While the Seven Drums Religion remains active in the present day, its membership has experienced a significant decline due to factors such as Indian acculturation, competition from various Christian denominations, and the rise of the Indian Shaker Church.
However, Washat is not an exclusive sect, and many individuals who participate in its rituals and ceremonies also attend other churches, reflecting a spirit of religious inclusivity and adaptation. Currently, there are approximately fifteen permanent longhouses located on five reservations and in several off-reservation communities across the Columbia Plateau, serving as centers for spiritual practice and cultural preservation.
In addition to holding Sunday services and seasonal First Foods Feasts, these longhouses provide gathering places for naming ceremonies, weddings, funerals, and other community events that define "traditionalism" for contemporary Plateau Indians. Certain longhouses are believed to possess particular power for specific purposes, such as the First Salmon Feast held at Celilo. It’s important to note that ritual practices can vary from congregation to congregation, reflecting the diverse interpretations and expressions of Washat beliefs.
As elder Ella Jim aptly observed, "Everybody does different things in different longhouses, just like Protestants and Catholics, but we’re all worshipping the same Creator." This statement encapsulates the essence of the Seven Drums Religion: a spiritual path rooted in tradition, adapted to the present, and united in its reverence for the Creator and the natural world. The adaptability and resilience of the Seven Drums Religion have allowed it to persist through periods of intense pressure and cultural change.