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{{Short description|Native American traditional healer and spiritual practitioner}}
"'''Medicine man'''" is an ] term used to describe ] ] figures; such individuals are ] to ]. The term "medicine man" has been criticized by Native Americans, and various ]s.
{{About|the Indigenous healers of the Americas|other uses|Medicine Man (disambiguation)}}
{{Use dmy dates|date=July 2021}}
] {{lang|oj|]}} 'ceremonial leader' in a {{lang|oj|mide-wiigiwaam}} 'medicine lodge']]


A '''medicine man''' (from ] ''mashkikiiwinini'') or '''medicine woman''' (from Ojibwe ''mashkikiiwininiikwe'') is a ] and spiritual leader who serves a community of ]. Each culture has its own name in its language for spiritual healers and ceremonial leaders.
The primary function of these "medicine men" (who are not always ]) is to secure the help of the spirit world, including the Great Spirit (] in the language of the ] ]), for the benefit of the community. They go into what Carlos Castanada evocatively called "a separate reality" to communicate with the denizens of this spirit world and to secure thereby the aid and/or information needed by the community when it faces some critical challenge that goes beyond its own natural resources.


== Cultural context ==
Sometimes the help sought can be for the sake of healing disease, sometimes it can be for the sake of healing the psyche, sometimes the goal is to promote harmony between human groups or between humans and nature. So the term "medicine man" is not entirely inappropriate, but it greatly oversimplifies and also skews the depiction of the people whose role in society complements that of the chief. These people are not the Native American equivalent of the Chinese "barefoot doctors", herbalists, or of the emergency medical technicians who ride our rescue vehicles.
{{sa|Heyoka}}
] "medicine man exorcising evil spirits from a sick boy" in ], 1890s<ref name="fienupriordanphoto">Fienup-Riordan, Ann. (1994). ''Boundaries & Passages: Rule and Ritual in Yup'ik Eskimo Oral Tradition''. Norman, OK: University of Oklahoma Press, p. 206. ], located on ] of the Bering Sea in southwest ], is part of the territory of the ], speakers of the ].</ref>]]


In the ceremonial context of ], "]" usually refers to spiritual healing. Medicine people use many practices, including specialized knowledge of ].<ref name=thomas>{{cite journal |last1=Thomas |first1=William Isaac |title=The relation of the medicine-man to the origin of the professional occupations |journal=The Decennial Publicatoins |date=1906 |volume=4 |issue=6 |page=6 |url=https://books.google.com/books?id=U0ROAQAAMAAJ |publisher=University of Chicago}}</ref> Herbal healing is a common practice in many Indigenous households of the Americas;<ref name=Alcoze>Alcoze, Dr Thomas M. " {{Webarchive|url=https://web.archive.org/web/20180104202906/https://www.bgci.org/resources/article/0429/ |date=4 January 2018 }}" in '']'' Volume 1 Number 19 - December 1999</ref><ref name=Moerman>{{cite journal|doi=10.1016/0378-8741(79)90002-3|title=Symbols and selectivity: A statistical analysis of native american medical ethnobotany|journal=Journal of Ethnopharmacology|volume=1|issue=2|pages=111–119|year=1979|last1=Moerman|first1=Daniel E.|pmid=94415|hdl=2027.42/23587|url=https://deepblue.lib.umich.edu/bitstream/2027.42/23587/1/0000549.pdf|hdl-access=free}}</ref><ref name=USDA>Northeastern Area State and Private Forestry, "" at ''], Forest Service''. Newtown Square, PA. December 2011</ref> however, medicine people often have more in-depth knowledge of using plants for healing or other purposes.<ref name=thomas/>
To be recognized as the one who performs this function of bridging between the natural world and the spiritual world for the benefit of the community, an individual <b>must</b> be validated in his role by that community. The Native American tradition has much in common with the world-wide religious practice called ], and many students of this phenomenon believe that Native American cultures share this cultural feature as well as other cultural features with the people living on the other side of the Bering Strait. There are many indications from both archaeology and anthropology that the shamanic form of religious experience dates all the way back to the paleolithic hunter-gather societies.


The terms ''medicine people'' or ''ceremonial people'' are sometimes used in ] and ] communities, for example, when Arwen Nuttall (]) of the ] writes, "The knowledge possessed by medicine people is privileged, and it often remains in particular families."<ref name="nmai">National Museum of the American Indian. ''Do All Indians Live in Tipis?'' Washington DC: Smithsonian Institution, 2007. {{ISBN|978-0-06-115301-3}}.</ref>
Entering into the "separate reality" involves what the Western world would call a trance state. In childhood or adolescence, some individuals manifest signs of a facility for this kind of activity. Their community may encourage them to take special spiritual instruction from the current "medicine man" so that he will have a helper and eventually a replacement. Various hallucinogenic agents may be used to help in the case of individuals who are not so constitutionally gifted. Drummming and other such sensory inputs also may be used to help induce trance, or, from the standpoint of the "medicine man", to enter the spirit world. In many communities, the position of "medicine man" is passed down from father to son. In the more general religious and social phenomenon called ], there are strong indications that the earliest shamans may have been women, so it is not unthinkable that a female human being could perform this religious and social function.


Native Americans tend to be quite reluctant to discuss issues about medicine or medicine people with non-Indians. In some cultures, the people will not even discuss these matters with American Indians from other tribes. In most tribes, medicine elders are prohibited from advertising or introducing themselves as such. As Nuttall writes, "An inquiry to a Native person about religious beliefs or ceremonies is often viewed with suspicion."<ref name="nmai"/> One example of this is the ] medicine cord or {{lang|apa|]}} whose purpose and use by Apache medicine elders was a mystery to nineteenth century ethnologists because "the Apache look upon these cords as so sacred that strangers are not allowed to see them, much less handle them or talk about them."<ref name="ref69jeviq">{{Citation | title=Annual report of the Bureau of American Ethnology to the secretary of the Smithsonian Institution, Issue 9 | author=Smithsonian Institution, Bureau of American Ethnology | publisher=Government Printing Office, United States Government, 1892 | url=https://books.google.com/books?id=C5MqAAAAMAAJ | quote=''There is probably no more mysterious or interesting portion of the religious or 'medicinal' equipment of the Apache Indian, whether he be medicine-man or simply a member of the laity, than the 'izze-kloth' or medicine cord... the Apache look upon these cords as so sacred that strangers are not allowed to see them, much less handle them or talk about them....''| year=1892 }}</ref>
One of the best sources of information on this subject is the story of a Lakota (Sioux) <i>wicasa wakan</i> ("medicine man") recorded in a book produced with his cooperation called <i>Lame Deer, Seeker of Visions</i>, by John Fire Lame Deer. On a broader scale, Mircea Eliade's <i>Shamanism</i> puts the whole area of religious experience and practice into a broad historical and ethnographic context.


The term ''medicine man/woman'', like the term '']'', has been criticized by Native Americans, as well as other specialists in the fields of religion and anthropology.
Note: The term <i>wicasa wakan</i> is pronounced, approximately, as "wih-chah-shah wah-kahn". Sometimes "wicasa" is written "wic'as'a" to indicate that the letters "c" and "s" should both receive accent marks.


While non-Native anthropologists often use the term ''shaman'' for Indigenous healers worldwide, including the Americas, ''shaman'' is the specific name for a spiritual mediator from the ] of ],<ref>Smith, C. R. {{Webarchive|url=https://web.archive.org/web/20120212200839/http://www.cabrillo.edu/~crsmith/shaman.html |date=12 February 2012 }} ''Cabrillo College''. (Retrieved 28 June 2011)</ref> which has been adopted by some Inuit communities but is not preferred by Native American or First Nations communities.
]]

== Frauds and scams ==
There are many fraudulent healers and ]s, known as ] who pose as Native American "shamans", and the Cherokee Nation has had to speak out against these people, even forming a task force to handle the issue. In order to seek help from a medicine person, a person needs to know someone in the community who can vouch for them and provide a referral. Usually one makes contact through a relative who knows the healer.<ref name=CNO-1>{{Cite web |url=http://www.cherokee.org/AboutTheNation/Culture/General/CherokeeMedicineMenandWomen.aspx |title=Cherokee Medicine Men and Women |website=cherokee.org|access-date=2016-11-20 |archive-date=11 February 2017|archive-url=https://web.archive.org/web/20170211174033/https://www.cherokee.org/AboutTheNation/Culture/General/CherokeeMedicineMenandWomen.aspx|url-status=dead}}</ref>

== See also ==
]'', an 1899 sculpture by ] exhibited in Philadelphia]]
{{div col|colwidth=30em}}
* {{anli|Bomoh}}
* {{anli|Dukun}}
* {{anli|Cultural appropriation}}
* {{anli|Curandero}}
* {{anli|Folk healer}}
* {{anli|Herbalism}}
* {{anli|Holism}}
* {{anli|Keewaydinoquay Peschel}}
* {{anli|Kallawaya}}
* {{anli|Kennekuk}}
* {{anli|Medicine bag}}
* {{anli|Native American ethnobotany}}
* {{anli|Native American religion}}
* {{anli|Plastic shaman}}
* {{anli|Prehistoric medicine}}
* {{anli|Quesalid}}
* {{anli|Shamanism}}
* {{anli|Trance}}
{{div col end}}

== Notes ==
{{Reflist|30em|refs=Jump up ^ Fienup-Riordan, Ann. (1994). Boundaries & Passages: Rule and Ritual in Yup'ik Eskimo Oral Tradition. Norman, OK: University of Oklahoma Press, p. 206. Nushagak, located on Nushagak Bay of the Bering Sea in southwest Alaska, is part of the territory of the Yup'ik, speakers of the Central Alaskan Yup'ik language.
2.Jump up ^ Alcoze, Dr Thomas M. "Ethnobotany from a Native American Perspective: Restoring Our Relationship with the Earth" in Botanic Gardens Conservation International Volume 1 Number 19 - December 1999
3.Jump up ^ Moerman, Daniel E. "Symbols and selectivity: A statistical analysis of native American medical ethnobotany" in Journal of Ethnopharmacology Volume 1, Issue 2, April 1979, Pages 111-119
4.Jump up ^ Northeastern Area State and Private Forestry, "Traditional Ecological Knowledge: Sustaining Our Lives and the Natural World" at United States Department of Agriculture, Forest Service. Newtown Square, PA. December 2011
5.^ Jump up to: a b National Museum of the American Indian. Do All Indians Live in Tipis? Washington DC: Smithsonian Institution, 2007. {{ISBN|978-0-06-115301-3}}.
6.Jump up ^ Smithsonian Institution, Bureau of American Ethnology, Annual report of the Bureau of American Ethnology to the secretary of the Smithsonian Institution, Issue 9, Government Printing Office, United States Government, 1892, "There is probably no more mysterious or interesting portion of the religious or 'medicinal' equipment of the Apache Indian, whether he be medicine-man or simply a member of the laity, than the 'izze-kloth' or medicine cord... the Apache look upon these cords as so sacred that strangers are not allowed to see them, much less handle them or talk about them...."
7.Jump up ^ Smith, C. R. "Shamanism." Cabrillo College. (Retrieved 28 June 2011)
8. "Cherokee Medicine Men and Women". Cherokee Medicine Men and Women, Cherokee Nation , 16 Nov. 2016, www.cherokee.org/AboutTheNation/Culture/General/CherokeeMedicineMenandWomen.aspx
9. "Native American Legends". Native American Indian Legends - Cherokee Medicine Man - Cherokee, First People , www.firstpeople.us/FP-Html-Legends/Cherokee_Medicine_Man-Cherokee.html.
10. Weiser, Kathy. "Native American Medicine - History and Information". Native American Medicine - History and Information, Legends of America, 1 May 2015, www.legendsofamerica.com/na-medicine.html}}

== External links ==
{{wikiquote}}
{{Wiktionary|medicine man|medicine woman}}

{{Indigenous peoples of the Americas}}
{{Authority control}}

]
]
]

Latest revision as of 15:32, 10 December 2024

Native American traditional healer and spiritual practitioner This article is about the Indigenous healers of the Americas. For other uses, see Medicine Man (disambiguation).

An Ojibwe midew 'ceremonial leader' in a mide-wiigiwaam 'medicine lodge'

A medicine man (from Ojibwe mashkikiiwinini) or medicine woman (from Ojibwe mashkikiiwininiikwe) is a traditional healer and spiritual leader who serves a community of Indigenous people of the Americas. Each culture has its own name in its language for spiritual healers and ceremonial leaders.

Cultural context

See also: Heyoka
Yup'ik "medicine man exorcising evil spirits from a sick boy" in Nushagak, Alaska, 1890s

In the ceremonial context of Indigenous North American communities, "medicine" usually refers to spiritual healing. Medicine people use many practices, including specialized knowledge of Native American ethnobotany. Herbal healing is a common practice in many Indigenous households of the Americas; however, medicine people often have more in-depth knowledge of using plants for healing or other purposes.

The terms medicine people or ceremonial people are sometimes used in Native American and First Nations communities, for example, when Arwen Nuttall (Cherokee) of the National Museum of the American Indian writes, "The knowledge possessed by medicine people is privileged, and it often remains in particular families."

Native Americans tend to be quite reluctant to discuss issues about medicine or medicine people with non-Indians. In some cultures, the people will not even discuss these matters with American Indians from other tribes. In most tribes, medicine elders are prohibited from advertising or introducing themselves as such. As Nuttall writes, "An inquiry to a Native person about religious beliefs or ceremonies is often viewed with suspicion." One example of this is the Apache medicine cord or Izze-kloth whose purpose and use by Apache medicine elders was a mystery to nineteenth century ethnologists because "the Apache look upon these cords as so sacred that strangers are not allowed to see them, much less handle them or talk about them."

The term medicine man/woman, like the term shaman, has been criticized by Native Americans, as well as other specialists in the fields of religion and anthropology.

While non-Native anthropologists often use the term shaman for Indigenous healers worldwide, including the Americas, shaman is the specific name for a spiritual mediator from the Tungusic peoples of Siberia, which has been adopted by some Inuit communities but is not preferred by Native American or First Nations communities.

Frauds and scams

There are many fraudulent healers and scam artists, known as plastic shamans who pose as Native American "shamans", and the Cherokee Nation has had to speak out against these people, even forming a task force to handle the issue. In order to seek help from a medicine person, a person needs to know someone in the community who can vouch for them and provide a referral. Usually one makes contact through a relative who knows the healer.

See also

The Medicine Man, an 1899 sculpture by Cyrus Dallin exhibited in Philadelphia
  • Bomoh – Malay shaman and traditional medicine practitioner
  • Dukun – Indonesian term for shaman
  • Cultural appropriation – Adoption of culture and cultural identity perceived as inappropriate
  • Curandero – Traditional healer found in Latin America and the United States
  • Folk healer – Unlicensed traditional health practitioner
  • Herbalism – Study and use of supposed medicinal properties of plantsPages displaying short descriptions of redirect targets
  • Holism – A system as a whole, not just its parts
  • Keewaydinoquay Peschel – Herbalist and author from Michigan, U.S. (1919–1999)
  • Kallawaya – Indigenous group in the Andes
  • Kennekuk – Kickapoo religious leaderPages displaying wikidata descriptions as a fallback
  • Medicine bag – traditional North American Indian container for various items of supernatural powerPages displaying wikidata descriptions as a fallback
  • Native American ethnobotany – List of plants used by indigenous peoples of North America
  • Native American religion – Systems of faith and worship of the Native AmericansPages displaying short descriptions of redirect targets
  • Plastic shaman – Fraudulent spiritual practitioner
  • Prehistoric medicine – Medicine in the time before the invention of writing
  • Quesalid – Canadian shamanPages displaying wikidata descriptions as a fallback
  • Shamanism – Religious practice
  • Trance – Abnormal state of wakefulness or altered state of consciousness

Notes

  1. Fienup-Riordan, Ann. (1994). Boundaries & Passages: Rule and Ritual in Yup'ik Eskimo Oral Tradition. Norman, OK: University of Oklahoma Press, p. 206. Nushagak, located on Nushagak Bay of the Bering Sea in southwest Alaska, is part of the territory of the Yup'ik, speakers of the Central Alaskan Yup'ik language.
  2. ^ Thomas, William Isaac (1906). "The relation of the medicine-man to the origin of the professional occupations". The Decennial Publicatoins. 4 (6). University of Chicago: 6.
  3. Alcoze, Dr Thomas M. "Ethnobotany from a Native American Perspective: Restoring Our Relationship with the Earth Archived 4 January 2018 at the Wayback Machine" in Botanic Gardens Conservation International Volume 1 Number 19 - December 1999
  4. Moerman, Daniel E. (1979). "Symbols and selectivity: A statistical analysis of native american medical ethnobotany" (PDF). Journal of Ethnopharmacology. 1 (2): 111–119. doi:10.1016/0378-8741(79)90002-3. hdl:2027.42/23587. PMID 94415.
  5. Northeastern Area State and Private Forestry, "Traditional Ecological Knowledge: Sustaining Our Lives and the Natural World" at United States Department of Agriculture, Forest Service. Newtown Square, PA. December 2011
  6. ^ National Museum of the American Indian. Do All Indians Live in Tipis? Washington DC: Smithsonian Institution, 2007. ISBN 978-0-06-115301-3.
  7. Smithsonian Institution, Bureau of American Ethnology (1892), Annual report of the Bureau of American Ethnology to the secretary of the Smithsonian Institution, Issue 9, Government Printing Office, United States Government, 1892, There is probably no more mysterious or interesting portion of the religious or 'medicinal' equipment of the Apache Indian, whether he be medicine-man or simply a member of the laity, than the 'izze-kloth' or medicine cord... the Apache look upon these cords as so sacred that strangers are not allowed to see them, much less handle them or talk about them....
  8. Smith, C. R. "Shamanism." Archived 12 February 2012 at the Wayback Machine Cabrillo College. (Retrieved 28 June 2011)
  9. "Cherokee Medicine Men and Women". cherokee.org. Archived from the original on 11 February 2017. Retrieved 20 November 2016.

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