The question of how Shawnee spirits might react to the construction of houses on burial grounds is a complex one, deeply intertwined with their spiritual beliefs and cultural practices. To understand their potential reaction, one must delve into the Shawnee worldview, their reverence for the earth, and the specific rituals surrounding death and burial. This exploration reveals a profound respect for the deceased and a holistic understanding of the interconnectedness of all things.
A Holistic Worldview
Native American cultures, including the Shawnee, traditionally perceive the world as infinite, both in space and time. This perception is deeply cyclical, mirroring the changing seasons and the cardinal directions. Crucially, all aspects of life are seen as inherently spiritual. This pervasive spirituality informs every facet of their existence, from daily routines to significant life events.
Spiritual concerns are at the very core of Native American life, manifesting as a holistic and cosmic view of the universe. Central to this view is the understanding of the Earth as a maternal figure. Land, therefore, cannot be owned or possessed. It is a sacred entity to which people are inextricably linked. This connection dictates a way of life rooted in harmony, not just with other people, but also with plants, animals, and the Earth itself. Respect for diverse cultural beliefs, even those differing from one’s own, is paramount.
Shawnee Burial Practices: A Reflection of Respect
Shawnee funeral services were elaborate and lengthy vigils, demonstrating the deep respect afforded to the deceased. These ceremonies were characterized by songs, ceremonial dances, and heartfelt speeches, all designed to commemorate and honor the life of the individual who had passed. The body was always buried, never cremated, and typically oriented along an east-west axis. Retrieving the bodies of warriors after battle was a critical priority, as leaving a body unburied was considered a profound act of disrespect.
Throughout Shawnee history, burial practices exhibited remarkable consistency. While some variations existed across different divisions of the tribe and evolved over time, the core elements remained largely unchanged. Following death, the body was kept covered within the dwelling for approximately half a day. Then, close relatives prepared it for burial, dressing it in the finest clothing. Items of significance, such as feathers or favored weapons, were included with the body.
The family selected a funeral leader and two or three individuals, unrelated to the deceased and not sharing their name group, to serve as corpse handlers and gravediggers. The funeral rites spanned four days, encompassing purification rites, burial addresses, communal feasts, vigils, and condolence ceremonies.
The initial act was a communal meal shared with the deceased, symbolically including them in the gathering. Mourners then gathered outside the dwelling to share stories and memories of the departed. For four consecutive nights, a fire was lit at the gravesite. After everyone had spoken, elders would recount myths and legends until dawn. This process was repeated each night, culminating in the belief that the spirit of the deceased finally departed the earth at dawn on the fourth day. Following the spirit’s departure, the home could be purified, although some families chose to relocate or rebuild if they felt the dwelling was too heavily "polluted" by the death.
Graves were typically dug to a depth of about four feet and oriented east-west. The interior of the grave was sometimes lined with stone slabs, but more commonly, wood and bark were used. The body was wrapped in animal skin or covered with bark. Poles were laid across the top of the grave, covered with bark, and then the earth removed during excavation was piled on top. A grave house, constructed from logs or bark, was often erected over the burial site. Before 1830, formal cemeteries were uncommon; most graves were located near the dwellings of relatives within the village.
A significant aspect of Shawnee culture was the avoidance of mentioning the name of the deceased. It was believed that doing so could disturb the spirit, summon it in ghostly form, and keep it tethered to the earthly realm.
Kuhkoomtheyna: Our Grandmother, The Creator
To truly grasp the spiritual underpinnings of Shawnee culture, it is crucial to understand their unique theological concept of their Creator. While many Native American tribes ascribe a masculine gender to the Great Spirit, the Shawnee revered a female deity known as Kuhkoomtheyna, or Our Grandmother. She is also referred to as the "Creator," "the Supreme Being," "Universe Ruler," "Beautiful Cloud," "Author of Life," and "the First Woman." Shawnee Spirits and Burial Sites are deeply intertwined with the reverence to her.
According to Shawnee mythology, Our Grandmother descended from the Sky World and created the foundation of the Earth, represented by a turtle. She shaped the world, including bodies of water and land, and rested her creation on the turtle’s back. Accompanied by her grandson, Cloud Boy, and their little dog, she performed most of the cosmic creations.
Shawnee theology outlines four distinct phases of creation, each involving Our Grandmother’s active participation:
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Phase I: Chaos: Creation emerges from chaos. Our Grandmother creates the universe and the fundamental elements of matter. Other figures from the Sky World appear, seemingly through her creative power, including Corn Person, Star People, Sun Person, her two grandsons, her little dog, and Moon Woman.
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Phase II: Cloud Boy’s Contribution: Our Grandmother allows her grandson, Cloud Boy (also known as Rounded-Side), some creative license. This phase introduces the roots of human weakness and destructive influences. Cloud Boy is also responsible for comical actions and foolishness, such as shaping clouds into amusing forms to entertain humans and playfully moving objects to "joke" with the Shawnee people.
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Phase III: The Great Deluge: A devastating flood destroys most of the world. Our Grandmother survives and rekindles a new fire, beginning the task of recreation. Interestingly, she first creates the Delaware people, followed by the first two Shawnee divisions. Cloud Boy creates two more divisions, and finally, Our Grandmother unites all the Shawnee people, forming five distinct divisions: Thawikila, Pekowi, Kishpoko, Chalakaatha, and Mekoche.
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Phase IV: Final Creative Actions: In the final phase, Our Grandmother gives the people fire and instructs them on how to kindle it properly. She assigns guardian spirits, explains and assigns sacred bundles, and establishes the ceremonies, rituals, and rites that all Shawnee must follow. She then ascends to her heavenly home in the Sky World, where she weaves her "doomsday net" (skemotah) to save faithful and worthy Shawnee. She is the author of life, the restorer of the earth, and the punisher of evil. Shawnee Spirits and Burial Sites are under her watchful eye.
Messages from Our Grandmother
Oral histories and Shawnee stories reveal that Our Grandmother uses eight separate message revelation techniques for her grandchildren, four for chosen individuals and four general message revelation techniques for the Shawnee people. These messages are revealed as four social, or public revelations and four specific, or personal revelations. Her words have profoundly impacted the Shawnee people, with themes including "keep my bundles sacred, observe my prescribed celebrations, keep my laws, and listen for my special prophetic revelation." The protection of Shawnee Spirits and Burial Sites is an implied request.
Back to the Question: Building on Burial Grounds
Considering the profound respect the Shawnee held for their deceased, their deep connection to the Earth, and their belief in the spiritual significance of burial sites, it is highly likely that they would object to the construction of houses on these grounds. Building on a burial site would be seen as a desecration of a sacred space, a disturbance of the spirits of the deceased, and a violation of the harmony between humans and the natural world.
The question posed by Rose M. – "Would you tell me, how Shawnee spirits would react to houses being built on a burial site?" – elicits a response steeped in cultural understanding and empathy. The original answer – "I don’t know if the Shawnee spirits would object, but consider whether or not you would be willing to build your house on top of your own relative’s grave" – highlights the personal and emotional connection to burial sites that transcends cultural boundaries. The reverence for Shawnee Spirits and Burial Sites is unquestionable.