The Indian Shaker Church represents a fascinating and unique chapter in the religious history of the Pacific Northwest. Founded in 1881 by John and Mary Slocum, members of the Squaxin tribe near Puget Sound in Washington, the church is a syncretic faith, artfully blending elements of indigenous spiritual practices with tenets of Catholicism and Protestantism. It is crucial to distinguish the Indian Shaker Church from both the Shakers of New England (formally known as the United Society of Believers in Christ’s Second Appearing) and the unrelated Native American Church, which utilizes peyote in its ceremonies. The emergence of the Indian Shaker Church reflects a period of intense cultural and spiritual transformation for Native American communities facing increasing pressure from colonization and assimilation.
The Genesis of a New Faith
The story of the Indian Shaker Church begins with John Slocum, a man known among his people for his fondness for alcohol and gambling. According to the foundational narrative, Slocum fell gravely ill in 1881 and was believed to have died. In this state of apparent death, Slocum experienced a profound spiritual journey. He recounted ascending to heaven, where he was confronted by angels who deemed him unworthy of entry due to his earthly transgressions. However, instead of being condemned to hell, Slocum was given a choice: he could either face eternal damnation or return to the world of the living and dedicate his life to preaching a path to salvation for his people.
Slocum chose the latter. Revived and imbued with a divine mission, he returned to his community and began to preach against the vices that had plagued him – alcohol, gambling, and what he termed "Boston" vices, referring to the influences and temptations of the encroaching white culture. This transformation resonated deeply with many members of the Squaxin tribe and neighboring communities who were grappling with the challenges of cultural disruption and the loss of traditional ways of life.
Resistance and Syncretism
Slocum’s message, while finding fertile ground among his people, was met with opposition from established authorities. Edwin Eells, the Indian Agent responsible for overseeing the Squaxin reservation, actively discouraged the tribe from following Slocum’s teachings, urging them instead to embrace the guidance of Christian missionaries. Eells and other government officials saw the Indian Shaker Church as a threat to their efforts to assimilate Native Americans into mainstream American society.
However, Slocum’s religious experience and the practices that emerged from it were not entirely novel. They bore a striking resemblance to the traditional Prophet Dance, a spiritual movement prevalent among the tribes of coastal Washington and the Plateau region. The Prophet Dance emphasized personal revelation, spiritual healing, and a rejection of negative influences. Slocum’s message, with its emphasis on moral reform and direct communication with the divine, tapped into this existing spiritual framework.
Furthermore, the Indian Shaker Church was not isolated from the influence of Christianity. Protestant and Catholic missions had been active in the Puget Sound area for decades, and their teachings had undoubtedly made an impression on the indigenous population. Slocum incorporated certain Christian concepts into his teachings, such as the belief in a supreme God and the importance of repentance and forgiveness. This syncretic approach – blending indigenous spiritual practices with Christian elements – was a key factor in the church’s appeal and its ability to adapt to the changing cultural landscape.
The Shaking as Divine Power
A central element of the Indian Shaker Church is its emphasis on spiritual healing. Like traditional indigenous religions of the region, the church places great importance on the ability to restore physical and spiritual well-being. Curing ceremonies are a cornerstone of the Indian Shaker Church religious practice. During these ceremonies, practitioners enter a trance-like state, believing that they are being filled with the Spirit of God. This state is often accompanied by intense shaking, which is interpreted as a manifestation of divine power and a conduit for healing energy.
The shaking itself became a defining characteristic of the movement, and it is from this practice that the church derived its name: the Indian Shaker Church. The act of shaking is not simply a physical phenomenon; it is a symbolic representation of the individual’s connection to the divine and their ability to channel healing energy for the benefit of others.
Mary Slocum and the Expansion of the Church
The Indian Shaker Church experienced a period of rapid growth beginning in 1883. John Slocum once again fell ill, and his relatives, fearing for his life, summoned a traditional healer. Mary Slocum, John’s wife, initially protested this course of action, but then she was suddenly overcome by an uncontrollable shaking. She re-entered the house and began to pray over her husband. To the astonishment of those present, John Slocum recovered.
Mary’s shaking was hailed as a divine intervention, a sign that she had been chosen by God to be a powerful healer. This event marked a turning point for the Indian Shaker Church. Mary Slocum became a central figure in the movement, and her experience helped to solidify the importance of shaking as a sign of divine grace and healing power.
The Indian Shaker Church quickly spread among the various tribes of the Puget Sound area. Curing ceremonies became increasingly frequent, and the church played an important role in the social and spiritual life of the communities that embraced it. Shaker churches were typically simple, rectangular wooden structures, often adorned with a modest bell tower. These churches served as centers for worship, healing, and community gatherings.
Persecution and Legal Recognition
Despite its growing popularity, the Indian Shaker Church faced significant opposition from the American government. Government officials viewed the church with suspicion, seeing it as a challenge to their authority and an obstacle to their assimilation policies. Meetings were often disrupted, and participants were sometimes arrested.
One notable example of this persecution occurred in 1887 when members of the Chehalis Indian Shaker Church gathered at the home of George Walker to provide healing for Puyallup Bill, who had been suffering from a severe illness. The healing ceremony was discovered by school superintendent Edwin Chalcraft, who promptly arrested ten men, including the leaders of the church and the patient himself. They were sentenced to ten days of hard labor for their religious practices.
In 1892, the Indian Shakers defiantly held a public meeting in direct violation of the Indian agent’s ban on their religion. They sought to assert their right to freedom of religious expression. The meeting was disrupted by both Indian and non-Indian opponents, but attorney James Wickersham intervened, providing official-looking documents that affirmed the Shakers’ right to practice their faith.
Wickersham went on to assist the Shakers in organizing their church into a legally recognized corporation. This was a crucial step in securing religious freedom for the Indian Shaker Church. Under American law, a corporation is considered a legal person, and as such, it is entitled to certain rights and protections. By incorporating the church, Wickersham effectively gave it the legal standing to defend its religious practices against government interference.
This legal recognition marked a significant victory for the Indian Shaker Church. It secured their right to practice their faith without fear of persecution and allowed them to continue to serve their communities through healing ceremonies and spiritual guidance.
The Indian Shaker Church stands as a testament to the resilience and adaptability of Native American cultures in the face of immense pressure. It is a unique expression of faith that blends indigenous spiritual traditions with Christian influences, creating a powerful and enduring force for healing and community in the Pacific Northwest.