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{{Short description|Native American traditional healer and spiritual practitioner}} | |||
{{Unreferenced|date=February 2007}} | |||
{{About|the Indigenous healers of the Americas|other uses|Medicine Man (disambiguation)}} | |||
{{otheruses}} | |||
{{Use dmy dates|date=July 2021}} | |||
] medicine man exorcizing evil spirits from a sick boy]] | |||
] {{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. | |||
"'''Medicine man'''" is an ] term used to describe ] spiritual figures; such individuals are often viewed by scholars concerned with these matters as being ] to ]s. The term "medicine man" suffers from being a term applied to a central figure in Native American community life by people of a radically different culture, a culture whose members might easily conceive the Native American practices to be antithetical to their own deeply held ]s. | |||
== Cultural context == | |||
The 1954 version of ''Webster's New World Dictionary of the American Language,'' reflects the poorly grounded perceptions of the people whose use of the term effectively defined it for the people of that time: "a man supposed to have supernatural powers of curing disease and controlling spirits." The definition insinuates that the so-called "medicine men" falsely claim to have the power to cure disease, and falsely claim that their supposed powers have a supernatural basis. In effect, such definitions were not explanations of what these "medicine men" were to their own communities, but instead reported on the consensus of socially and psychologically remote observers when they tried to categorize these individuals. The term "medicine man," like the term ], has been criticized by Native Americans, and various specialists in the fields of religion and anthropology. | |||
{{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/> | |||
== Role in Native Society == | |||
The primary function of these "medicine men" (who are not always ]) is to secure the help of the spirit world, including the ] (] in the language of the ] ]), for the benefit of the community. | |||
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> | |||
Sometimes the help sought can be for the sake of ] ], sometimes it can be for the sake of healing the ], 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", ], or of the emergency medical technicians who ride our rescue vehicles. | |||
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> | |||
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 '''must''' be validated in his role by that community. One who carries an I.D. which says "Medicine Man" does not qualify in this instance. Neither does one who receives a "vision" from a long dead Native American whose language the receiver neither speaks nor understands. On the contrary, most medicine men and women study their art either through a medicine society such as the ] ], or the Ani-Stohini/Unami Morning Song Way or apprentice themselves to a teacher for twenty-35 years or both.{{Fact|date=February 2007}} | |||
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. | |||
One of the best sources of information on this subject is the story of a Lakota (Sioux) ''] ]'' ("] man") named John Fire ], recorded with his cooperation in a book called ''Lame Deer, Seeker of Visions'', by Richard Erdoes.<ref> Erdoes, Richard. Lame Deer, Seeker of Visions.</ref> On a broader scale, ]'s ''Shamanism'' puts the whole area of religious experience and practice into a broad historical and ] context.<ref> Shamanism: Archaic Techniques of Ecstasy by Mircea Eliade (May 1972)</ref> | |||
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. | |||
== Terminology == | |||
The term ''wicasa wakan'' 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 haceks, as "wichasha" to indicate aspiration, or as "wic^has^ha" to indicate both. "Wakan" is sometimes written "wakaN" or "waka~" to indicate the second A sound should be nasalized. | |||
== 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 == | == See also == | ||
]'', an 1899 sculpture by ] exhibited in Philadelphia]] | |||
⚫ | * |
||
{{div col|colwidth=30em}} | |||
*] | |||
* {{anli|Bomoh}} | |||
The term '''medicine man''' was also frequently used by Europeans to refer to ]n shamans, also known as "]s" or "] men". | |||
* {{anli|Dukun}} | |||
==References== | |||
* {{anli|Cultural appropriation}} | |||
<div class="references-small"> | |||
* {{anli|Curandero}} | |||
<references /> | |||
* {{anli|Folk healer}} | |||
</div> | |||
⚫ | * {{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}} | |||
==See also== | |||
{{Authority control}} | |||
] | |||
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] | |||
* ] | |||
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* ] | |||
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* ] | |||
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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).
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: HeyokaIn 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
- 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
- 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.
- ^ 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.
- 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
- 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.
- 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
- ^ National Museum of the American Indian. Do All Indians Live in Tipis? Washington DC: Smithsonian Institution, 2007. ISBN 978-0-06-115301-3.
- 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....
- Smith, C. R. "Shamanism." Archived 12 February 2012 at the Wayback Machine Cabrillo College. (Retrieved 28 June 2011)
- "Cherokee Medicine Men and Women". cherokee.org. Archived from the original on 11 February 2017. Retrieved 20 November 2016.
External links
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