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 OFFLINE | FAQ (Frequently Asked Questions)
Q. Is the Anikutani Tradition a culturally closed practice?
Yes, all Tsalagi medicine is a culturally closed practice and this includes the Anikutani tradition.
To be clear, as to leave this in no uncertain terms; this is not a racial qualifier.
This is a cultural qualifier. All Tsalagi medicine must be done within the Tsalagi language.
This creates not only that you be able to read, write and speak Tsalagi but that you understand the culture inherent in the language, particularly of its existential themes and morphemes. Are you willing to become culturally Tsalagi 'Cherokee'? Are you willing to spent 20+ years developing yourself as a medicine person under the tutelage of another practitioner? That is what it takes.
It is not something to take up lightly, and if it isn't who you are you'd be wise to ask what you really help to gain here were your own culture couldn't guide you much better. As to progress in this path you are going to have to challange some very deep-seated ways about how you think. Being that you are venturing into a completely differently world, finding yourself as out of place as a Dubliner in Hong Kong or Tokyo and having little means to effectively communicate their thoughts.
Nor is it, a particularly easy language to learn especially for the western minded. You'll also have to accept that much of the spiritually is rooted in reverence for ones ancestors and that our ancestors in the land are known by a certain name. Not having any ancestral connection to these, you'll struggle to make the kind of connection to them in ceremony that we would. You'd have to find a name to call your own anscestors from the underworld, by a means that falls within the requirements of Tsalagi language, culture and praxis.
Tsalagi religion is indeed existential by nature and thus plays nicely with most of the worlds religious experiences, and yet it is deeply rooted in a tribal culture. The truth of the matter is, it was never designed for the needs of other people. We can, and will help you find our path but that path is ultimately yours. it is not likely meant to be with us.
Our aim then, should be to help and empower you by your own fire develop the ability to make contact with your own ancestors, and find yourself at your own crossroads. If you are willing to do that work we would be honored to we have practiced spiritually with you, and consider you part of our inter-tribal family and legacy; even your path lies elsewhere.
To that end much of the first degree materials, though Tsalagi, consists of our take on certain teachings found throughout the pan-indigenous of turtle island and can be appropriately considered inter-tribal. We can work with you to craft your own medicine round according to the themes and influences of your cultural backgrounded; helping you to plant a root from which to explore your own world tree or mountain.
Our success is not measured by how many follow our path, yet rather by how many have gone on to find their place in the spiders web because of our own place in creation.
Q: Who are yours?
A: The previous having been said about our being a culturally closed practice, who are we looking for?
Are you Tsalagi or melungeon whose ancestors were Tsalagi? Then we want to know your medicine. were you adopted into and raised culturally Tsalagi? Then we want to talk to you as well. Are you Mvskokee creek, Seminole, Chocktaw , other Eastern Woodland tribe or Melungeon whose ancestor belonged to a tribe that was not Tsalagi? our system is specifically Tsalagi but talk to us and we will go from there. We are inter-tribal cousins. Whether yyou are an enrolled member of a tribal band or not isn't our business. Talk to us about where you come from, we know how to recognize our own. We are a covenant of the fire, not a state institution or government.
If you....
know the difference between a mulberry and a raspberry.
Know how to properly consume poke
good with cast iron
have ever chased someone away from your tomatoes with a shotgun
forage for sassafras tea
plant according to signs
know what a pawpaw is
know what the purpose of a blue bottle is
your family has ever made moonshine
aenerally feel people should be allowed to learn the hard way if they choose
have been accused of your neopagan friends as being "to Christian' or "Conservative" despite having a very liberal experience with culture....
Then we probably have a lot in common and should be talking anyway.
so keep in touch with us as an Appalachian folk practitioner.
If you have interest in Christian ceremonial magic as described in the classical grimoires of the Renaissance period,
talk to us about that. We can compare notes.
If you are interested in Cunningfolk traditions, of the folk traditions that traveled to Appalachia from europe,
we have some history in common then if you go back far enough.
Q. Is the Anikutani Tradition considered neo-pagan?
No, the Anikutani Tradition does not consider itself neo-pagan.
The word pagan is completely foreign to both Tsalagi and greater appalachian historical context. it isn't our word. We realize that according to how neopganism has been coined by the neopagan community, many neopagans would consider us pagan. That is fine if that is how they make since of their worldview but we ask that you respect that we do not identify nor have ever identified as pagan. that is not culturally relev ent to our identity not having been rooted in Roman or European antiquity. Nor would it be appropriate to call us -neo as we are not in any way a revial emerging out of the romanticist period.
Q. What does ritual regalia/dress look like in the Anikutani Tradition?
Ceremonial dress consists of either of a traditional post-contact white trade shirt and leather breaches or a trade-shirt modified in length to approximate a solomonic robe. Those taking on a feminine medciince role may wear a tear dress. for stomps, men wear a feather and women wear turtle-shell leggings.
This is standard, differeing only is one is aspected towards specific medicine which calls for specific regalia.
if you do not have regalia dedicate a pair of jeans, white or plaidshirt and western style hat male) to hold your feather. Women many wear a dress approximating a tear dress. These clothes should only be for this purpose.
Hair should be kept it a single braid or hair lock down the spine when around the fire. clan styles aside.
Q. Can one be self initiated into the Anikutani Tradition ?
You cant. Self initiation is a missnomer. An entity can initiate you, be it a person or a god or what have you. You can even be initiated by some other part of yourself, but initiation involves Gnosis which is an expansion of your world and thus must come from somewhere outside of your waking awareness.
Q. I work with psalms, is this an appreciable practice with the Anikutani Tradition?
Yes, it is. However to be done within the conext of this tradition it must be done in Tsalagi which means working outside of the English KJV which historically defines the Appalachian application of psalms with the exception of the Tsalagi which is the only other side of the coin here that is considered conditional. While translations of psalms in Tsalagi do exist, finding a complete set of psalms is difficult ro say the least. Most translations in Tsalagi were tranlated from the KJV though, diction having been already escaped, can be translated from other sources.
Q: How large do you expect to grow?
A: Our focus is not to solicit nor grow in size for the sake thereof.
We prefer a small tight-nit group, better suited for engaging the work at hand.
Q: Do you allow for hiving off?
A: Yes, anyone of the third degree may hive off and be considered part of the tradition proper.
Those of the second degree may start a working group under the guidance and discretion of their teacher,
and this may even be proposed if growth demands so. No-one is ever forced to stay nor is their any dictation
as to what they do outside of their work from within the context of the tradition; however lineage shall be clearly expressed for what it is. For more information on this process, see our statements on lineage.
Q: What is the groups traditional focus?
A: The tradition is derived from traditional tsalagi praxis which has been adapted for the creation of group-egregore, as all as the facilitation and cultivation of the faculties of a medicine adept. The Anikutani Tradition considers itself an Appalachian tradition, having particular roots and lineage from the Cumberland gap in The heart of Appalachia. It's founders are of Melungeon descent having both indigenous and European ancestry wed in that region. The practices of the Anikutani tradition include Tsalagi ceremonialism, tempered by the techniques of and experience within working the classical Christian grimoire's including training within contemporary ceremonial groups arisen from that 'old world' heritage; bith cunning and ceremonial. Meditative practices are also incoirporated to develope ones ability to successfully perform an igawesdi, attain tohi and and imbue the simple life, with the meaning and purpose imbued by existential spirit.
Q: do you teach others?
A: Within the confines of their ability and the appropriateness of revealing upon the subject matter, this is permissible. In general we do not reveal much of our specific tradition, though do encourage others on the path towards developing their own traditions, and may reveal certain things to those who are at the right place to receive them, meaning to both understand in some context, and to appreciate them. In general we will express things using the correspondences standard to the occult community at large unless one is deemed a proper candidate for initiation into our Tradition. We are careful not to reveal things which are not pertinent or current to another's path, and when interacting with other groups are careful not to disturb to the process of unfoldment within that system, which is a delicate alchemical process of and within that candidate.
Q: How do you look for members?
A: Generally, they find their way through the various groups of shared core-values we interact with.
Often they will have their own fam-trad or background though this is not always the case.
We do not tend to be on the radar and generally prefer our seclusion. In cases where the candidate is not of that world, we have often made ourselves known to them having observed in them the qualities needed to walk his particular path -though without solicitation, or pressure to become involved in any way. We merely allow them to be aware of us. We are very, very selective, with initiation being considered an adoption of sorts, with those who would dishonor the line not being admitted. Previously, the only way into the practice was by blood, marriage or very rarely, adoption. While nobody can replace your blood kin, our culture of family remains true.
Q: Do you ever host open ceremonies?
A: We do attend them, however we are usually invited, not the hosts.
We are reserved to maintaining a tight-knit operative group of core practitioners affirming our identity as a working group; and thus our ceremonial rites are for initiates, or adepts of other medicine traditions who are able to work at that level. Our medicine is kept on a very need to know basis. This having been said our celebrations are lunar, while we recognize the importance of the medicne of solstices, equinoxes and their inbetweens being mindful of them, these points of the solar round are not reserved for group work and left to personal discretion. Though we have in the past opted towards celebrating the sabbatts with other groups and communities in leu of forming good relations.
Q: Does the group ever network with other groups including covens or orders?
A: As stated, yes, so long as Kutani’s own egregore and integrity is kept intact.
Meaning, as long as the tradition is not neglected.
Our priority is ever on our own work, which we must do first.
Q: Does the tradition maintain a high profile in the larger spirtual community?
A: Clearly we do not.
Q: Are there any prohibitions your being a part of other traditions or networking groups?
No, of course not, as long as you do not neglect your responsibilities.
Including letting your integrity become compromised.
Q: If you have been initiated before, or have had a solitary initiatory experience, is this acceptable?
do you have to be re-initiated as a medicine practitioner or just initiated into the tradition?
A: Ultimately, we see what we see and make recommendations for initiation based on observed
traits of the candidate. The truth is, we may not know who your former teacher was nor were we there
for your solitary experience. We only see you, how you handle yourself as a practitioner. if you clearly express
the competence expected of a first degree practitioner this will be taken into consideration, as it is taken into
consideration work with those of other traditions. We recognize and give credit to competency were it is due.
When interacting with you, it will be first and foremost with you, gauging your responses and understanding. That said we have no reason not to recognize degree training within the context of another trad simply because it is not our own.
There are, two forms of initiation:
a) into universal spiritual mysteries as a whole and
b) into a specific group-egregore. The latter is important even if you have a first degree or equivalent at large, as it brings you within the foundation and current of the tradition.
You will be expected to go through first degree training however, to learn and become cultered with the system, which is very liekly to have significantly different themes and metaphysics than what you are used to. This should be a given that doesn't need stating but here it is. it is important for any working group to be on the same page and thus you will be trained in certain ceremonial protocols.
That said, we are not going to hold you back from doing work which may be considered second or third degree if that is where you are at, simply because you have not gotten there through our degree curriculum. However you will not be asked to officiate certain offices within group ceremoney until you are properly recognized as tradition clergy.
Q: Is the AniKutani tradition
a member of or affiliated with anyneopagan organizations?
A: No, and there is no desire to be. We’ve seen outside influences dictate and try to micromanage other groups before, and desperately wish to avoid this. We very much enjoy our idependence and voice of concience.
Q. Does the Anikutani Tradition claim lineage to any previous order or group?
Again, No. while various teachers within the tradition have backgrounds and training within various traditions, orders and organizations spanning numerous cultures; the Anikutani tradition is its own thing, completely autonomous from the jurisdiction of any order or organization and affirms its own identity believing that it is important to present itself on the basis of its own merits. The Tradition is rooted in the foundational work and system of Tsesi "The Hummingbird", known to those by the name Jesi Jones. There is lineage here, as per his heritage however what he presents is a new form of daily and ongoing praxis for future generations to ensure the very survival of the larger medicine tradition. Some of the practices he incorporates are older than these here United States. How much older depends on your interpretation of oral tribal history and anthropological investigation. The exact antiquity of many an Igawesdi or custom are anyone's guess save to say that they are part of an unbrowken living tradition thousands of years old. Yet, other techniques he incorporates come from his training from other non-indigenous traditions. Students are encouraged to ask questions about were each aspect of the practice hails from, though they should be prepared to take notes.
Make no mistake, this is not a neopagan practice. It is the continuation of a still living tradition which has been surrounded by a systematic framework and curriculum in an era where one normally does not have the rime or resources to facilitate 20+ years of one and one training between teacher and student. This is ongoing pre-colonial tradition structured for the daily life, regiments and and general life in the current era. To cultivate the disciplines in a time sorely lacking in them. This is the training Tsesi is purtting forth as a medicine practitioner to his ani-tsila and medicine descendants; and despite the antiquity of many of these practices considers this lineage to rest on his honor alone; to be taken as his particular views as a lifelong adherent of Atsila Galvkawetiyu 'The Sacred Fire'.
To which he has merely given himself to as vessel and servent; as those medicine practitioners before him, each in their own time.
Q: Are dues charged.
A: No, teaching is done out of reverence, respect and worship of the fire.
It is covenant. No one is to ever be charged for communing with life. Ever.
However, one is expected to contribute to ritual supplies, maintaining the space, and to kindle the fire in kind.
There are expenses to any ceremonial praxis, and the work can not continue without the dedication and resources of those so involved. Very rarely the "Black Drink", is is concocted yet this isn't as common as it used to be and today is often considered more of a rite of passage than routine praxis do to its unpleasantness as it is a purgative which induces vomiting. Other practices are used as needed to strengthen psychical and/or spiritual constitution, being used as directed. All substances used are used medicinally and right relationship with them is stressed. There is a strong belief that a a substance one is not in right relationship with, as anything, is easily abused.
Q: Are drugs used in ritual?
A: If there is to be a Eucharist rite it will incorporate moonshine, appropriately flavored according to the correspondence called for and remade/consecrated in the name of Selu; The Corn Mother.
Pure, non-commercial tobacco native tobacco is traditional, being the gatekeeper and partaking is recommended though being in that [liminal] space is something you must choose for yourself. Though know, hat the tobacco is the guide to every other entity and is esp. to be consulted before working with any other plant spirit for the first time. Alternatively, the corresponding animals to the tobacco are the butterfly and the hummingbird.
Q: Are the identities of members kept confidential?
A: Yes, it is considered a violation of oath to reveal any practitioner, and that goes for
practitioners of other other traditions, including solitaries. Mistakes do happen, but intent
to harm the reputation of another for their spiritual practice is considered harassment and will not be tolerated.
Religion is a personal matter, and and privacy to divine communion is considered by the tradition to be an unalienable right.
Q: The Groups policy on baneful works?
A: There are no restrictions on performing baneful works, though a coven working for such an end must always
involve the consensus of all involved, both in ritual and those who use the space and implements. This work is not ceremonial in nature, in that it generally forgoes the more adanced practices of ceremonial theurgy and is not to be enacted in a space reserved for worship. This is a matter of spiritual hygiene. We are not asked to be pacifists, however we greatly revere and make worthy the fire behind and animating every life. We seek to to enlighten rather than to procur trauma yet are properly prepared to defend ourselves and our kin in. There are always consequences for ones actions and blood law can not go unfulfilled if Duyukdv 'the way of things' is to be maintained in a state of ecological harmony. We adhere to the truth, the justice and the way: Dyuyukdv. Each person must find for themselves how to practice Duyukdv as everyone exists at a different point within the web of Grandmother spider and thus have their own relationship to each and every thing within creation. it is to them to discover for themselves, their proper relationships. We live and let live minding our own business dictating to no member how to best defend themselves or their sense of integrity.
Remember, what you do bring upon another you must first bring from within yourself.
Q: Does the tradition have a special policy on the use of ceremonial names?
A: Ceremonial names are taken as part of the initiatory process. They aren’t typically
known outside of those present in ones ceremonial life. An adaption of an existing known name
may be used, or a craft name known to previous peers, however a name known at large is recommended
to at least have some variant or secondary part if ever needed. These names are very personal and
no dictation is given here, other than:
a) All names given in Tsalagi ceremony must be in the Tsalagi language.
b) A ceremonial name should in someway describe ones nature.
Also consider the rebirth aspect of initiation when choosing a previous name.
Names, unless they are your own, are not to be given to non-initiates
outside of their respective tradition and/or degree.
However it is permissible to use them in open ritual whereby guests have been invited to witness.
As an aside, multiple names may be used denoting degree, station or aspect of medicine.
Q. Who is the founder of the Anikutani Tradition?
Tsesi is both the [re]founder of this tradition as well as the head of its priesthood. He shall be thus until such time he passes the torch; though this does not preclude the eventual rise of other autonomous working groups within the trad.Tsesi is Melungeon, being a cultural Tsalagi of indigenous ancestry with the European side of his ancestry being primarily of Scotts-Irish descent with a hint of Germanic blood. |
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