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Medicine man

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AnOjibwemidew'ceremonial leader' in amide-wiigiwaam'medicine lodge'

Amedicine man(fromOjibwemashkikiiwinini) ormedicine woman(from Ojibwemashkikiiwininiikwe) is atraditional healerand spiritual leader who serves a community ofIndigenous people of the Americas.Each culture has its own name in its language for spiritual healers and ceremonial leaders.

Cultural context[edit]

Yup'ik"medicine man exorcising evil spirits from a sick boy" inNushagak, Alaska,1890s[1]

In the ceremonial context ofIndigenous North American communities,"medicine" usually refers tospiritualhealing. Medicine men/women should not be confused with those who employNative American ethnobotany,a practice that is very common in a large number of Native American and First Nations households.[2][3][4]

The termsmedicine peopleorceremonial peopleare sometimes used inNative AmericanandFirst Nationscommunities, for example, when Arwen Nuttall (Cherokee) of theNational Museum of the American Indianwrites, "The knowledge possessed by medicine people is privileged, and it often remains in particular families."[5]

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."[5]One example of this is theApachemedicine cord orIzze-klothwhose 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."[6]

The termmedicine man/woman,like the termshaman,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 termshamanfor Indigenous healers worldwide, including the Americas,shamanis the specific name for a spiritual mediator from theTungusic peoplesofSiberia[7]and is not used in Native American or First Nations communities.

Frauds and scams[edit]

There are many fraudulent healers andscam artistswho pose as Cherokee "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 Cherokee 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.[8]

See also[edit]

The Medicine Man,an 1899 sculpture byCyrus Dallinexhibited in Philadelphia
  • Bomoh– Malay shaman and traditional medicine practitioner
  • Dukun– Indonesian term for shaman
  • Cultural appropriation– Inappropriate adoption of culture and cultural identity
  • 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 plants
  • 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 leader
  • Medicine bag– traditional North American Indian container for various items of supernatural power
  • Native American ethnobotany– List of plants used by indigenous peoples of North America
  • Native American religion– Systems of faith and worship of the Native Americans
  • Plastic shaman– Fraudulent spiritual practitioner
  • Prehistoric medicine– Medicine in the time before the invention of writing
  • Quesalid– Canadian shaman
  • Shamanism– Religious practice
  • Trance– Abnormal state of wakefulness or altered state of consciousness

Notes[edit]

  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 onNushagak Bayof the Bering Sea in southwestAlaska,is part of the territory of theYup'ik,speakers of theCentral Alaskan Yup'ik language.
  2. ^Alcoze, Dr Thomas M. "Ethnobotany from a Native American Perspective: Restoring Our Relationship with the EarthArchived4 January 2018 at theWayback Machine"inBotanic Gardens Conservation InternationalVolume 1 Number 19 - December 1999
  3. ^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.PMID94415.
  4. ^Northeastern Area State and Private Forestry, "Traditional Ecological Knowledge: Sustaining Our Lives and the Natural World"atUnited States Department of Agriculture,Forest Service.Newtown Square, PA. December 2011
  5. ^abNational Museum of the American Indian.Do All Indians Live in Tipis?Washington DC: Smithsonian Institution, 2007.ISBN978-0-06-115301-3.
  6. ^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....
  7. ^Smith, C. R."Shamanism."Archived12 February 2012 at theWayback MachineCabrillo College.(Retrieved 28 June 2011)
  8. ^"Cherokee Medicine Men and Women".cherokee.org.Archived fromthe originalon 11 February 2017.Retrieved20 November2016.

External links[edit]