Spiritual Appropriation and White Privilege

October 20, 2025 / Lauri Ann Lumby / 2 Comments

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:

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.
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.
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.
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.
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

Living Against the Grain

October 17, 2024 / Lauri Ann Lumby / 2 Comments

Monastic Living in the Modern World is ultimately about living against the grain. In every way, shape, and form, choosing to live monastically requires us to step away, disconnect, and decondition ourselves from all that society has set out as its values and goals.

Living monastically has nothing to do with capitalistic definitions of success including the search for fame, wealth, and power. Living monastically is not about driving, striving, or achieving. Monastic living is not about working hard, and it has nothing to do with society’s constant pressure to do. Living monastically is not about being seen, heard, or known. Choosing to live monastically is not the path if we wish to be considered valuable or appreciated by those outside of us.

By society’s standards, choosing to live monastically is a thankless choice, but for those called to this way of life, it is our soul that gives us thanks.

The monastic calling is one that honors a certain type of soul with a unique kind of temperament. Those called to this way of life often have a deep connection with Mystery – otherwise known as: God/Transcendence/Spirit/Presence/The Source of All that Is. They are often people of learning – driven to explore the knowledge of others so as to find their own truth. Those called to a monastic kind of life are sometimes extroverts but are more likely to be inclined toward introversion. They are deep thinkers and even deeper feelers. They are often creatives with a penchant toward self-expression through writing, drawing, painting, sculpting, etc. They see wonder in all things, especially nature and art. They may be single or coupled while treasuring their solitude. They seek after quiet and long to move gently upon this human plane. They thrive equally in the company of beauty and simplicity.

Ultimately, those called to live monastically seek to live simply in a world that on most days looks absolutely mad.

There is a reason why those called to monastic living have historically separated themselves from society. Whether a hermit in the desert, a witch in the woods, or a nun in a monastery, monastics have never fit in with the status quo. They have never fit in with the surrounding or presiding culture. They have always been called to live their lives against the grain. Moreover, their sensitive nature made it near impossible for them to live among the chaos of the everyday world. As such, they sought or created their abodes elsewhere. Even if the monastery was in the midst of a bustling city, their homes were sequestered with ample time and space for prayer, quietude, silence, and a gentle way of living. Unless cloistered, direct service to others arose out of the service they were doing first to “God,” and secondly to themselves.

In our modern and increasingly pluralistic world where many monastics are no longer called to live out their calling within the confines of a religious institution, the expression of that calling requires ingenuity. How do we carve out a place for our calling in a world that expects us to be everything but what our soul wants? The answer is both simple and complicated. We first have to acknowledge the calling. Then, we must free ourselves from every single shred of societal, cultural, and familial conditioning that would hinder us from living out that calling. We have to learn to say yes to our soul’s longings and NO to what culture expects of us – including our culture’s expectations around work and provision. Yes, we still have to “chop wood and carry water,” but maybe a 40-hour, 9-5 work week doesn’t work for us. Perhaps we don’t have to make a six-figure salary. Maybe we can find creative ways to provide for ourselves while creating ample space in which our soul might thrive. Who knows, we just might find peace living below the mean. Finally, we have to exorcise ourselves from our attachment to other people’s approval and get comfortable with the questioning looks, raised eyebrows, and blank stares from those who just cannot comprehend our decision to live against the grain. Believe me, your soul will thank you!

The Practical Reality of Monastic Living

June 25, 2024June 24, 2024 / Lauri Ann Lumby / Leave a comment

Living monastically in the modern world begins with an understanding of the practical realities of making this choice. Of course, others may have a different experience of this, but this is how it’s worked out for me (often times kicking and screaming).

Living Really Really Simply

Let’s start with the dollars and cents of it – and here I’m going to be really really transparent.

In 2023, I made $26,000. $13,560 of that went to rent. Out of that balance I have to pay my regular living expenses (heat, electric, phone, internet, water, groceries, car insurance, gas, renter’s insurance, health insurance,) along with the expenses related to running a business. That leaves me with very little extra. I have just enough for entertainment via a few streaming channels that I share with my children, a few simple meals out, purchasing a few books on Amazon, and that’s about it. I’m not complaining. This is a choice I have made and my personal needs are quite low. That being said, many of the things that many Americans take for granted – vacations, new furniture, designer clothes, etc. are not available to me. Nearly everything I own is either thrifted or found deeply discounted. These are the choices I’ve made because I choose peace over the stress other choices would cause me. Not that I’ve really had a choice.

A Choice We Don’t Really Choose

Monastic living is not a choice we make. It is chosen for us – often kicking and screaming. No matter how hard we try to fit into a traditional (Institutional) model, we cannot. These models elude us – making it impossible for us to get a “real job” or live a “normal life.” Every attempt we make at creating a life that fits any sort of traditional western paradigm fails. Every time we try to pursue traditional western definitions of success (money, power, fame) we end up bloody from beating our head against the wall. Remember that story of Jesus being tempted in the desert by Satan and the temptations he is offered? SAME! We may be tempted with these but no matter how hard we try, we cannot have them. It’s almost like monasticism is forced upon us. Yeah, we could go against “God,” but that never goes well does it? Instead we learn to SURRENDER to what is and let our Soul carry us.

Submission and Obedience

Talk about defying western logic! Monastic living requires that we set aside our personal wants, desires, hopes, dreams, and ego-attachments. To fulfill this calling, we have to surrender our entire selves to some sort of creative intelligence that is not our own (that which some might call “God.”). We have to submit to the guidance of this inner force – even when we believe we aren’t receiving a single shred of guidance. And we have to obey it. What about “free will” you might ask? I’m not sure as it relates to a monastic calling we have free will. Yes, we could defy the nature and movement of our Soul, but I’ve learned it’s not worth it. It’s so much easier to submit to this calling than to fight the “will of God” – or as one friend calls it, “Universal Intent.”

At the end of the day, living monastically in the modern world is not a choice anyone in their right mind would make – that is why to those who are free to live a regular life, we and our choices appear insane. But for us, the only way we can remain sane is to live the life of a monastic no matter how countercultural that might be.

Guilt and Shame in Christianity

January 5, 2023January 3, 2023 / Lauri Ann Lumby / Leave a comment

Exploring the role of guilt and shame in the formation of the Christian religion

Since the time of its inception, Christianity has been a religion rife with conflict. One such conflict is the 2000 year old battle between the two sides of the Christian message – that which is based in fear and the other which is rooted in love. Understanding the experiences out of which Christianity emerged, one has to wonder, is the religion of Christianity merely an expression of the unresolved guilt and shame experienced by the disciples who denied and abandoned Jesus at his greatest hour of need? When we look at the long dalliance between Christianity and guilt, one has to wonder.

What follows is a “fictional” account of what may have happened:

Once upon a time, there was a bunch of fishermen who met this dude named Jesus. They thought this Jesus was pretty cool. First he taught them a better way to fish, and then he showed them how to walk on water. After the theatrics he taught them how to love. These fishermen thought Jesus was the next best thing after leavened bread – something that was a luxury for fishermen – because which one among them had time to wait for bread to rise?

Things were really cool with this Jesus guy. They got to travel. Meet new people. Hear amazing stories. They got invited into the homes of those they never thought they’d be able to dine with. They saw amazing things happen and miracles performed. The sick were healed. The blind were able to see. And Jesus spoke in a way that made their heart feel warm and their soul feel at peace.

But then one day, people started to become angry over Jesus’ words. Angry words were exchanged and the next thing the fishermen knew, their buddy Jesus was hauled off to prison and brought before the Roman governor where he was tried for treason. Treason? (They also heard words like blasphemy….and other scary words). Jesus was just trying to teach people how to love. The fishermen were surprised, but mostly they were afraid. If people came to know that Jesus was their friend, would they be imprisoned and tried too? So they hid.

And they kept hiding. They heard that Jesus’ trial didn’t go well and that he had been sentenced to death. Now they were really afraid. So they kept hiding. They hid all the while the women knocked on their door saying, “Come out. Come with us. We need to support our friend. We need to be with him. We need to offer our love and support.” But the women’s pleas could not break through the fishermen’s fears. So they continued to hide.

They hid after the women came and told them Jesus had been crucified and that he had died. They hid after the women came to tell them Jesus had been buried. And they continued to hide until three days later, on the morning after the Sabbath when Mary Magdalene (Jesus’ favorite) knocked on the door and proclaimed that Jesus lived. But even then, they only opened the door a crack, and then swiftly slammed it in Mary’s face. “She must have lost her mind. Jesus cannot have survived a crucifixion. And ‘he has risen?’ What does that even mean?”

But then, Jesus himself showed up. He walked right through the closed and bolted door and showed them. “See. I have not died so as never to be seen or known again. I am now with you, always, along with the Spirit who is with and in me.” Only then did the fishermen open the door to Mary Magdalene who stood there tapping her feet with her arms across her chest…saying with her eyes, “I told you so!” For a brief moment, the disciples hung their head in shame – first because they had not listened to the Magdalene, the one Jesus favored above them all; and secondly, because they had abandoned their friend at the time of his greatest need. But just as quickly as the guilt and shame surfaced, they began to make their excuses.

Jesus listened to their bargaining and then began to remind them of all he had taught them about peace and love and how they could experience the kingdom of God right here in the midst of the human experience. Jesus continued to teach them, empowering them with the light of his Spirit so they might go forth and share the good news he had proclaimed: “Turn your gaze only toward the Divine within, for here is where you will find the kingdom of God.” (While the disciples were being tutored for the umpteenth time, Mary Magdalene and the other women were already about their mission of teaching people how to love.) Then Jesus told the disciples, “I must ascend,” and took off for good. Now the disciples were on their own, so they did what Jesus told them to do, “go out and preach the good news.”

This would have been all fine and good except that the male disciples could not let go of that sense of guilt and shame over having abandoned their friend. The wound of shame festered and soon, they could only remember Jesus’ message through the lens of their unhealed shame. As a result, they went forth preaching “the good news,” but soon it took on a new flavor. This message was not the pure message of love Jesus had proclaimed and which Mary and the other women continued to share in the world. Instead, the message became tainted by shame. Instead of the overwhelmingly uplifting message of unconditional love, the love of God became conditional and wrapped in fear. God was no longer the prodigal father of which Jesus spoke; instead he became a wrathful God making impossible demands on his children with the overarching and overwhelming threat of eternal punishment in a place called hell. The cause of Jesus’ death became the sin of humanity. Judas was Jesus’ betrayer and it was the Jews who killed him. Women and sexual intercourse became the cause of original sin. As the wound of shame continued to fester, the message of love became eclipsed to the point where it no longer remained.

But, while the disciples who retained the wound of shame preached a message tainted with fear, those who had no shame, because they had stood by the side of their beloved teacher and friend – Mary Magdalene, Mother Mary, Lazarus, Joseph of Arimathea, Martha, the other Marys, the youngest disciple (and Jesus’ own brother) John, and a few others taught a message of love. They went out into the world doing what Jesus taught them to do. They began with showing people how to connect with the Divine within. Then they supported them in coming to know that this connection – which felt like peace, love, contentment and joy – was their original nature and what Jesus called “the kingdom of God.” Then they taught them how to connect with their own unique gifts and to hear the voice of the Divine which led them to their truth and to the purpose of their life path. They gathered in community for meditation, contemplation and prayer. They broke bread together and shared all things in common for the sake of the common good. They went out into the world teaching, healing, supporting and empowering people – showing them how to be free by teaching them how to love. In this expression, God was not to be feared but was instead, the source of unconditional and unmerited love. In this they came to know that there was indeed no separation – only love – and they lived in peace and walked softly upon the earth while diligently praying that their brothers and sisters might find healing and self-forgiveness for the guilt and shame they have been harboring for the past 2000 years.

What role have guilt or shame played in your own religious upbringing?

How do you find yourself STILL plagued by this shame-based conditioning?