Sweat Therapy: Considering Cultural Appropriation and Cultural Integration
In the United States, many people are familiar with the American Indian sweat lodge ceremony and respect the practice as a sacred religious ceremony. Few know the background of the sauna and steam room in their local gym, where it came from or how it got there. Often, when discussing the potential for using sweat practices to promote well-being, the concern of cultural appropriation from American Indian cultures is raised. Cultural appropriation is the adoption of some specific elements of one culture by a different cultural group. The term is often used to mean the theft of icons, rituals, and behavior from one culture or subculture by another, generally by a dominant culture from a minority culture.
Many non-American Indian groups have made use of the sweat lodge ceremony and it is becoming increasingly popular in mainstream culture. In their paper advocating the potentials of sweat lodges for adventure education programs, Quinn and Smith (1992) described a number of groups sponsored by various growth and educational movements of the 1980’s that used the American Indian sweat lodge experience. They explain that “sweats” were used for improving group cohesiveness and interpersonal bonding (1992). Several popular movie stars report regularly using the sweat lodge as de-stressing at Native American sweat lodges have been a trendy thing to do. An Internet search in 1999 found 3659 web pages using the term “sweat lodge”. In July, 2004 there were 55,400 and in January, 2007 there were 1,100,000. Information offered includes everything imaginable, from the history and legends of the sweat lodge to how one can participate in a ceremony or buy their own portable sweat lodge that advertises to be designed in the Native American tradition by using “recycled earth friendly materials”.
Indeed, the sweat lodge ceremony could be the poster child for cultural appropriation. The problem with using the sweat lodge ceremony with non-Indians is that the sweat lodge ceremony is a sacred ritual to American Indians. In our experience, American Indian representatives require that sweat lodges be built and ceremonies be facilitated by only American Indian people qualified to do so. Many American Indian representatives strongly object to non-American Indian groups proposing to use the sweat lodge ceremony. It is such a central part of the religious beliefs of American Indians that, according to Hirschfelder and Molin (1992), “it is inconceivable that an Indian could practice his religious life in the traditional Indian way without having access to a sweat lodge” (p. 287). Considering the ideas of cultural theft and exploitation is long overdue.
On the other side of the continuum, when it comes to sweat practices, the threat of “cultural appropriation” can be so daunting to some that they are unwilling to consider the use of group sweating at all without having an actual medicine man to build a lodge and conduct a ceremony. At a recent conference, I met a facilitator of an experiential wilderness program. She thought that the youth she worked with could benefit from sweating but feared there was no way she could incorporate the activity without a Native American traditional healer. American Indians are not the only people who have built sweat baths of branches, blankets, and earth. Sweat practices are not unique to any one culture, have existed throughout the world for thousands of years and continue to be developed. Culture is not static. The integration of cultures occurs constantly and is a natural consequence of human interaction, particularly over time. The question, “Should new and better sweat procedures be developed?” is irrelevant. New sweat procedures integrating ancient traditions with new technologies are regularly developed. A better question is: “How should new and creative sweat procedures be developed?”
Looking at the ancient forms of sweat practices, there are common adjunctive practices that people have found complementary to sweating. Some of these practices include meditation, music, aromatherapy, and close interpersonal interaction. We encourage people to be creative with their sweat procedure and experiment with different practices to create their own rituals.
Human beings are hardwired to use rituals and symbols just as we are to develop language. Rituals and symbols are used to honor our values. They are often the grease for the wheels to get the process moving to a deeper level more quickly. When used within a group, rituals and symbols can help to focus interaction and promote a sense of social solidarity and group identity. For example, a group the first author works with on the Cherokee reservation has a strong value of respect for self-disclosure and for the entire group to listen when one person is talking. We have an agreed ritual to take turns summarizing how our week went. We use an eagle feather to symbolize this ritual. For the Cherokee, the eagle symbolizes peace. The eagle feather is treated with great care. It must never touch the ground and is kept in a cedar box when not in use. When we bring out the eagle feather, the entire group is quickly focused on this process. No words are necessary to explain it and we are all of one mind during that time – respect for one another and attention to each others concerns.
When developing one’s own sweat procedure and rituals, it is important to consider the idea of Cultural Appropriation. Most people would find it exploitive for a non-Indian to start calling himself “Medicine Man” and charging people money to participate in ceremonies he knows little about. But what about burning sage on the rocks or praying in your sweat? Is this cultural appropriation? Is there any practice that didn’t originate somewhere else first? There are often no clear answers on the subject of cultural appropriation.
We offer two general guidelines to avoid negative aspects of cultural appropriation. First, learn as much as you can about any of the rituals/practices that you plan to use. Where did the practice come from? How did it develop? What other groups use it? What are some of the meanings attributed to it? Secondly, consider the differences between common practices versus culturally specific practices. The Navajo Mountain song is a culturally specific practice. Music is a common practice to all cultures. Integrating practices that are common rather than culturally specific help keep one out of the realm of cultural appropriation. We also challenge people to explore cultural specific practices that are consistent with their own background.
Common Practices to Consider Integrating
Intensify your sweat practice by adding another dimension to it with meditation, music, smudging/incense, and close interpersonal interaction. These activities are common adjunctive practices used in many ancient forms of sweat practices and integrate well with sweating.
Meditation
Meditation naturally emerges while sweating. The intense heat promotes introspection and deep relaxation while the participant cultivates an attitude of calmness and self-regulation. This can grow to include the development of other mental qualities such as concentration, love, or wisdom. As is true with any discipline, to become skilled in meditation takes time and practice. Yet anyone can meditate. Here are some thoughts and reflections to consider for a sauna meditation:
Sitting erect but not rigid, lean against the back of the sauna, placing your hands comfortably in your lap. Let your body and mind rest and relax and get into the heat.
When you feel comfortable with it, allow your eyes to gently close. Tune in to the feeling of the breath moving in and out of your body, allowing yourself to breathe mostly through your mouth as the hot air stings the nostrils. Focus on the sensation of the hot air moving in and out of your mouth.
Let your body relax and as you sweat, think about the stress leaving your body. Negative energy leaves your body as you sweat. As the sweat leaves the pores of your skin so does anger, frustration, and tension. Relax and enjoy the heat.
Just become as comfortable as possible. The intense heat of the sauna is gentle at first, providing a very warm, relaxing feeling.
Some people sweat immediately and others take longer. Notice how your body reacts to the heat. As the sweat begins coming to the surface of your skin. Notice the feeling of your body.
Feeling relaxed and calm, the intensity of the heat grows. You may begin to struggle slightly as the heat works its way through your body. As the heat intensifies, so does the amount of stress and anxiety that is released.
Each time that you find your mind wandering off, simply bring it back to your breathing.
For further work on meditation:
Personal instructors can be helpful and meditation groups are now widespread.
Those wanting to further their learning meditation might also consider these books:
• Tart, C. (2001). Mind Science. Novato, CA: Wisdom Editions.
• Bodian, S. (1999). Meditation for dummies. Foster City, CA: IDG Books Worldwide.
Some excellent guided meditation audio recordings:
• Mindfulness Meditation Practice CDs and Tapes with Jon Kabat-Zinn – Series 2 Link:http://www.mindfulnesstapes.com/index.html
• Guided Meditations: For Calmness, Awareness, and Love by Bodhipaksa. Link: http://www.wildmind.org/
Music
Music having therapeutic benefits has long been known. Music’s ability to calm, stimulate the imagination, and to promote healing is documented in the Bible and in other ancient sources. Often cited is that the Biblical David played the harp for King Saul to help absolve his moods of despondency. Shamans and healers of many cultures have used music in their rituals and healing practices from ancient times.
Music therapy is included in many departments of integrative medicine, offering mind-body techniques designed to introduce positive thoughts, familiar images, pleasant associations, peaceful mood, and enjoyable feelings. The effects of music may be profound relaxation, a peak experience of joy, or a depth of understanding or insight. From research with music therapy, we know that music is associated with a decrease in depression, improved mood, and a reduction in pain, stress and anxiety. Music therapy has also been shown to improve various aspects of social interaction.
Exactly how music operates to cause the above effects is unknown. So, be careful of products claiming to elicit certain emotional states by targeting brainwaves with particular sound frequencies. Our understanding of how music works is not quite that far along yet. Popular theories of how music may operate physiologically include that (1) sound or music may stimulate involuntary centers in the central nervous system, causing physiological reactions that later are involved in conscious thought; (2) music may be transmitted first to higher levels of the brain, where sounds become involved with emotion and abstract thought before affecting physiology; or, (3) both the first and second mechanisms work in concert.
Musical preference has been identified as one of the most important factors mediating the beneficial effects of music. Music has a very personal and intimate meaning for each individual and may have either a calming or a stimulating effect. Researchers have found that such factors as the environment, health state, degree of alertness or fatigue, degree of familiarity with music used, and previous musical experience could have an influence on the effects of music. Most music therapy studies have focused on reducing anxiety. Characteristics of the type of music found to reduce anxiety include simple repetitive rhythm, predictable dynamics, low pitch, slow tempo, consonance of harmony, no percussion instruments, string composition, and recognized instrumental and vocal timbre. Others found that slow, quiet, non-vocal music lowered physiological responses associated with stress, whereas faster music generally heightened the physiological responses.
A great way to incorporate music into your sweat routine is if you own your own sauna. There are several manufacturers of marine-quality stereos and speakers that advertise to be practically impervious to heat and water exposure and perfect for sauna use. One manufacturer is Poly-Planar (see www.polyplanar.com). If you don’t own your own sauna, you can bring music into your sweat session with the use of a hand-held personal audio player with headphones. We have used several types of personal audio players including digital music players inside saunas and have not experienced any problems with the sauna conditions causing damage to the music players. One reason for this might be that the heat exposure is relatively brief (about 15-minutes before taking a break). However, if you are still worried about possibly damaging your audio player, you can insulate your audio player simply by wrapping a towel around it. Your other option is to buy a CD player just for sauna use for as little as $10 (US) so if it does happen to get damaged, it is not the end of the world.
Smudging/Incense
The releasing of fragrant smoke from plant or animal sources often with the use of essential oils as part of a ritual has been used worldwide for thousands of years and can be found today in rituals used in every major religion. The Greek historian Herodotus reported its use among the Assyrians and Babylonians, while on Egyptian monumental tablets kings are represented swinging censers. In Jewish rituals it entered very extensively, being used especially in connection with the Eucharistic offerings of oil, fruits, and wine, or sacrifices. By the command of God, Moses built an altar of incense, on which the sweetest spices and gums were burned. It has been popularly used for thousands of years within India as an integral part of Hindu deity worship. Chinese and Japanese society used incense as a time keeping device in the form of incense clocks. It holds an important purpose in Buddhism and in the Catholic Church.
Traditionally, incense and smudging are used for cleansing, purification, protection of physical and spiritual bodies, banishment of negative energies and creation of sacred space. Many believe that incense or smudging releases the energy and fragrance of the herbs and botanicals so they can heal and promote well-being. Today, aromatherapy – the therapeutic use of essential oils and plants - is a multimillion dollar business. Aromatherapy products include diffusers, lamps, pottery, candles, pendants, earrings, shampoos, skin creams, lotions, and bath salts, and shower gels. Proponents claim that aromatherapy can stimulate the immune system, improve concentration, relieve pain, muscle aches, and act as an aphrodisiac. Some claim that aromatherapy can be used for a multitude of purposes from athlete’s foot to enlightenment and everything in between. The clinical research, however, on the therapeutic use of aromatherapy does not support such claims.
What is not in doubt is that smell is a powerful sense. The olfactory system, the apparatus responsible for our sense of smell, has a pathway in the brain closely associated with the limbic system. The limbic system contains the amygdala and the hippocampus parts of the brain which are closely associated with emotion and memory respectively. The sense of smell is especially powerful in triggering memory. So if you want to use a symbol as part of a ritual that gets everyone’s attention, the sense of smell is hard to beat.
Try experimenting with different herbs. Sage, cedar, and mountain tobacco are often used in sweat lodge ceremonies. Eucalyptus is also worth trying. Burning herbs in a sweat lodge is done conveniently by sprinkling some over the hot rocks inside the lodge. Be careful not to use too much making it hurtful to breathe. It doesn’t take much to create a pleasant aroma. Inside a sauna, smudging or incense can be better achieved using a smudge pot or firebowl – simply a ceramic or clay bowl used for burning herbs. Some mix essential oils with water and pour the mixture over the hot rocks.
Close Interpersonal Interaction
Friendships and intimate relationships enhance the quality and length of one’s life. Isolation, alienation, and separation from others generally are associated with all manner of poor health conditions and greater susceptibility to premature death, while social support remains one of the strongest identified predictors of positive mental health over the lifespan.
Sweating accelerates and intensifies group interaction. Close interpersonal interaction is a main purpose of the different forms of sweating used around the world. For many Native Americans, once a sweat lodge ceremony is concluded, the participants consider one another as brothers. In other words, friends who sweat together, stay together. The focus of our research with sweating has been on how the experience affects how people interact with one another. As opposed to non-sweat conditions, we found that sweating caused a greater attraction to the group and its members, and that people were more willing to open up and self-disclose (Colmant, Eason, Winterowd, Jacobs, & Cashel, 2005; Colmant, 2005).
One of the best ways to sweat is to share the experience with close friends or family members. And it’s also a great way to make new friends. You can gradually build a sweat group over time. If you are using a sauna at your local gym, and you perform your sweat session at the same time each week, you’ll find that you start seeing the same people there. Before you know it, your own sweat crew will begin to form. Invite friends to come to the sauna with you. If you have your own sauna or sweat lodge, start to collect sweat goers by inviting people to join in and again, before you know it, you will have a cohesive group of sweaters. People will bring food for afterwards and the experience becomes an event.
Examples of such groups are everywhere. One example is the Iowa Pond Sauna Tribe. John Reeves, a salesman of Fairfield, Iowa built a sauna over a pond near his home in the Summer of 2003. Two of his friends helped him. See above picture. They do a sweat session every Sunday from 6:00 to 8:00 PM. Eight to fourteen people typically attend. The participants come from a wide range of backgrounds and often from all over the country and the world – a veterinarian, high school and college students, construction workers, cooks, teachers, massage therapists, spiritualists, and wild land firefighters. They use a wood burning stove and the sauna is usually ready in about thirty minutes. A five-gallon bucket of well water is carried in that sometimes has essential oil mixed in, such as eucalyptus, lemon oil, or orange oil. People cool off by sitting outside, swimming in the pond, rolling in the snow, or by using a garden hose. A potluck meal is held afterwards. So if you are ever in Southeast Iowa on a Sunday, stop by the Iowa Pond Sauna for a good sweat session and the company of some “neo-primitive extreme-heat worshippers” but make sure you call in advance to reserve a spot as the event has become quite popular.
Future Research
A current priority for our future research is to use sweat therapy with different populations and issues. We are currently pursuing grant funding to support investigating the use of sweat therapy as part of a substance abuse intensive outpatient program. A Finnish-style sauna offers a practical means of group sweating for developing sweat therapy as a counseling technique. High quality saunas have been manufactured on a large scale for international use for several generations. They can be built for indoor or outdoor use or to fit almost any-sized room. The convenience of operating on electricity allows for ease of scheduling.
One problem in using the sauna for group work is that they are almost always designed in an “L” shape rather than a circle. Use of a sauna with circular seating would lend itself better to group processing. We had the above floor plan drawn up for us by Finnleo also known as Saunatec. To accommodate eleven people, the dimensions of this sauna are 9’ x 12’ x 7’. This sauna sells for about $15,000 (US).
Having a sauna on agency premises would provide a multipurpose mental health resource. The primary purpose would be to make use of intense heat exposure to help accelerate and intensify counseling process. Sessions can be formatted for specific population needs. The secular nature of this sauna allows for facilitator creativity. Some counselors may choose to incorporate rituals/practices based on the cultural background of themselves and their client(s) with smudging, meditation, prayer, storytelling, or other spiritual practice. The use of music has been incorporated with group sweating by multiple cultural groups. Marine-quality stereos and speakers advertise to be practically impervious to heat and water exposure and perfect for sauna use. Our work on developing Sweat Therapy Audio opens the door to several possibilities to create experiences complementary to the goals of counseling using audio recordings that incorporate meditation, music, and sweating while participants are encouraged to confront personal challenges. Recordings can be designed for specific populations and issues. And last but certainly not least, let’s not forget about taking care of the caretaker. Having a sauna on agency premises would provide an excellent way for staff to relax, distress, and get rejuvenated.
References
Colmant, S. A., Eason, E. A., Winterowd, C. L., Jacobs, S. C., & Cashel, C. (2005). Investigating the Effects of Sweat therapy on Group Dynamics and Affect.Journal for Specialists in Group Work, 30(5), 329-341.
Colmant, S.A. (2005). The Effects of Sweat Therapy on Group Therapeutic Factors and Feeling States. Unpublished doctoral dissertation, Oklahoma state University, Stillwater, OK.
Hirschfelder, A. and Paulette, M. (1992). The Encyclopedia of Native American Religions. New York, NY: Facts On File.
Quinn, W. J., & Smith, T. E. (1992). The sweat lodge ceremony in challenge/adventure programming. Proceedings of the International Conference of the Association for Experiential Education 20th, Banff, Alberta, Canada.
