Lately, I’ve been thinking a lot about the tension between cultural appropriation and authentic engagement in spirituality. It’s a tricky subject, especially in an age where social media puts everything under a microscope. Practices like burning white sage or using other sacred objects from marginalized cultures often spark heated debates. People accuse others of appropriation or, on the flip side, of gatekeeping. But this issue isn’t black and white. It’s worth asking: Where do we draw the line between respect and exclusion?

One thing I’ve noticed is how spiritual practices often cross cultural boundaries. Burning sacred herbs like sage or palo santo is a perfect example. Native American smudging uses white sage to cleanse and purify spaces. It’s deeply sacred to many Indigenous tribes, tied to ceremonies that connect the physical and spiritual worlds (Kimmerer, 2013). But they’re not the only ones who burn herbs for spiritual reasons. In medieval Britain, sage and other plants were burned during plagues or to ward off bad spirits (Bennett, 2021).

So, is burning sage inherently “Native American”? Or is it a human act with different meanings in different cultures? I believe the latter. While smudging has specific cultural roots, the broader idea of burning plant material for spiritual purposes is something all spiritual seekers can understand. As Catherine Albanese points out, practices like this carry a universal sense of connection to the sacred, even as their meanings vary (Albanese, 1990).

But here’s where it gets tricky. How do we engage in a universal practice without stepping on cultural toes? This is where intent and context matter. For example, grabbing a bundle of white sage at a trendy store without understanding its origins can feel disrespectful. Many Native communities see this as exploitation, especially when sage is over-harvested or sold without benefiting Indigenous people (Kimmerer, 2013).

On the other hand, someone who learns about smudging, seeks guidance from Native practitioners, and approaches it with humility isn’t necessarily appropriating. Instead, they’re practicing what scholars call “cultural humility”—acknowledging their outsider status while showing deep respect (Tervalon & Murray-García, 1998). That distinction matters.

At the same time, I’ve seen gatekeeping go too far. Sometimes people claim that only certain groups can practice a ritual or use a sacred item. While I get the desire to protect cultural traditions, this kind of exclusion risks dividing us even more. As Paul Knitter says in One Earth Many Religions, spirituality is universal—it’s about connection, purpose, and transcendence, which go beyond cultural boundaries (Knitter, 1995).

Instead of shutting people out, I think we should focus on education and accountability. Many spiritual traditions already have systems in place, like mentorship or initiation, to ensure people approach sacred practices with respect. These internal safeguards are often more effective than external policing.

It’s About Connection, Not Policing

For me, spirituality is about building bridges, not walls. Yes, we need to respect cultural origins and address exploitation where it happens. But gatekeeping often distracts from meaningful preservation efforts, like supporting Indigenous communities or protecting endangered plants like white sage.

Ultimately, whether we’re smudging, meditating, or burning incense, we’re all searching for the same thing: connection to something greater than ourselves. Let’s approach these practices with humility, respect, and a willingness to learn.

Sources

• Albanese, C. L. (1990). Nature religion in America: From the Algonkian Indians to the new age. University of Chicago Press.

• Bennett, M. (2021). The healing wisdom of British herbal traditions. Bloomsbury Academic.

• Kimmerer, R. W. (2013). Braiding sweetgrass: Indigenous wisdom, scientific knowledge, and the teachings of plants. Milkweed Editions.

• Knitter, P. (1995). One earth, many religions: Multifaith dialogue and global responsibility. Orbis Books.

• Tervalon, M., & Murray-García, J. (1998). Cultural humility versus cultural competence: A critical distinction in defining physician training outcomes in multicultural education. Journal of Health Care for the Poor and Underserved, 9(2), 117–125.