Today I write with a question for our community. It is a question about which I welcome and invite your response. The question is about spiritual appropriation and white (colonizer) privilege. When seeking definitions related to this topic, I found Google to be the most succinct:

Cultural appropriation is the adoption of elements from a minority culture by a dominant culture in a way that is disrespectful, exploitative, or that strips the cultural element of its original meaning. A key factor in identifying appropriation is the power imbalance between the dominant and minority cultures, where the dominant group benefits from something that the marginalized group may be mocked or punished for. 

Key Characteristics

• Power Imbalance: 

The act often occurs when a dominant culture borrows from a marginalized or minority culture, leveraging its power to gain benefits from the culture it is borrowing from. 

• Disrespect and Exploitation: 

Elements are taken without understanding their significance, which can strip them of their original meaning or turn them into a stereotype. 

• Lack of Credit or Compensation: 

The dominant group may profit from or receive credit for cultural elements, without acknowledging their source or providing compensation to the marginalized group. 

• Reinforcing Oppression: 

The act can reinforce harmful stereotypes or contribute to the oppression of the marginalized group. 

I have seen examples of this throughout my spiritual journey – from people of white, European descent taking on rituals and practices of indigenous people or adopting devotional practices that originated in West Africa and arrived here through slave-trade. I have admittedly been somewhat guilty of this myself as my spiritual journey guided me toward teachers and scriptures, rituals and practice that are not of my own Catholic, Western European ancestry.

Appropriation becomes a difficult question, especially for descendants of colonizers who in the melting pot of the United States, Australia, New Zealand, and Canada, find ourselves in cultures without a culture. In the journey of trying to find ourselves, we are also looking for what defines us and speaks to us as a culture. In this exploration, it is natural to seek outside the (mostly Christian) traditions that were handed down to us through our ancestry.

But in exploring these non-white, non-Christian traditions, beliefs, and practice, when does it become appropriation?

In responding to this question, I can only speak for myself, and the answer comes several-fold:

1. The first part of my response is in the fact that in every “other” tradition/practice I have explored, I was always brought back to what I already know and which I can authentically claim as part of my own ancestry. In exploring, I have found truths and teachings that mirror and deepen what I have learned through my own Catholic/Christian contemplative practices. Through Eastern wisdom literature, for example, my adherence to Jesus’ teachings on oneness, love, etc. has only become more sure.
2. Fact: the Catholic Church is one of the first and worst colonizers of indigenous people.  Catholic rituals have their roots in Judaism, Hellenism, the Roman culture, and the existing pre-Christian communities of the Mediterranean basin, and Western Europe. In its march west and north, the Catholic Church gobbled up (appropriated) the traditions and practices of the people they sought to subjugate. As my Celtic/Irish ancestors were one of those most targeted, I feel entitled to reclaiming these rituals and practices for myself without apology. If the frame drum (bodhran) and Irish female Shamanism is a part of my ancestry, then I feel it is not only my right, but my duty, to reclaim it.
3. If, in the context of my professional work, I find myself sharing a practice or ritual from a culture outside my own (which is rare), I give credit along with the name of those from whom I learned the practice and/or was given permission to share.
4. I really, really, really try to stay in my own lane. Hence, the use of primarily Judeo-Christian contemplative practices, Judeo-Christian scripture (canonical and otherwise), and Judeo-Christian or Irish ritual practices. If it’s not from my ancestors, or the tradition in which I was raised, I don’t feel I have a right to it.
5. Now, there are two roads for me where walking the fine line of spiritual appropriation as a person of white European ancestry gets a little tricky.  Yoga and Pre-Christian/Jewish mysticism (ie: the Kabbalah).  I practice yoga. I have studied Vedic teachings and thought. I have been trained in chakra theory. I participate in Vedic chant and kirtan. From original source material, I have been a devoted student of Kabbalah and have utilized both the Practical and Mystical Kabbalah for my own spiritual development. I, unfortunately, have not had access to the guidance of a Rabbinical teacher of Kabbalah. Neither have I studied under the guidance of an Indian Vedic guru. These latter two points are probably a good thing as I could never become so arrogant in either field as to claim expertise. As I openly say to my students and friends who have explored these topics with me, “I don’t even know enough to get myself in trouble

Again, I bring this topic forward for community discussion and exploration. For me, I think the line between spiritual appreciation and spiritual appropriation lays in questions of ancestry and use. For me, ancestry is clear. Use is maybe a little less clear. Am I financially benefiting from something I learned from another culture? Maybe. Sometimes. Am I giving proper credit to the origin of what I share?  Hopefully always!  Am I causing harm to the originating culture in the sharing and use of these practices?  I sure hope not.

As a person of white, European, colonizer ancestry, I feel it is critically important that we ask ourselves these questions. I will also admit the answers are sometimes unclear and we might make mistakes along the way.

I welcome your thoughts and reflections on this topic! 

Thank you!

With love,

Lauri