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Native American medicine refers to the combined health practices of over 500 distinct nations that inhabited the Americas before the European arrival at the end of the fifteenth century. Specific practices varied among tribes, but all native medicine is based on the understanding that man is part of nature and health is a matter of balance. The natural world thrives when its complex web of interrelationships is honored, nurtured and kept in harmony. Native American philosophy recognizes aspects of the natural world that cannot be seen by the eye or by technology, but which can be experienced directly and intuitively. Just as each human has an immeasurable inner life which powerfully influences well-being, so does nature include unseen but compelling forces which must be addressed and integrated for true balance to be achieved.

Native medicine may be as old as 40,000 years. The culture never developed written language, so there was no documentation of Native American medicine until Europeans arrived 500 years ago. Until recently, documentation has been limited to the observations of those outside the culture. Such writing describes the outward appearances of Native American medicine, but cannot capture its rich subtlety, and is therefore incomplete documentation. Native medicine must be embodied in a lifestyle that honors all creation, and cannot be reduced to an academic body of knowledge and technique. Native American elders generally decline opportunities to share knowledge for fear their sacred knowledge would be exploited. Those who carry the teachings outside the culture risk excommunication.

Intrinsically holistic to a degree conventional medicine is only beginning to conceptualize, Native American medicine addresses imbalance on every level of life, from the most personal inner life to the most overt behavior. Disease is not defined by physical pathology, but viewed from an expanded context that includes body, mind, spirit, emotions, social group, and lifestyle.

Without written language, native medicine never crystallized as a formal body of knowledge with standard practices. Native Americans understand that there are endless ways to achieve balance, and that effective treatment is a marriage of a skilled, compassionate practitioner and committed patient. The uniqueness of each healer’s approach is not simply tolerated, it is prized. Of equal importance is the patient’s choice to heal. Patients’ preferences are always honored. To disregard them, or to use even subtle force, could never effectively establish harmony.

Native American medicine historically included many sophisticated interventions that have been lost in whole or in part, such as various forms of bodywork, bone setting, midwifery, naturopathy, hydrotherapy, and botanical and nutritional medicine. Ceremonial and ritual medicine is the largest surviving piece of Native American medicine, but is still only a small part of what was available 500 years ago.

An undocumented living tradition can only survive through living practitioners. As whole tribes died out, much traditional knowledge was lost. And as the number of indigenous Americans drastically decreased, so did native pride. More Native Americans took up European ways, especially the Christian religion. Fewer people took interest in keeping the traditions alive.

There is evidence that some of this decline may be reversing. Native Americans are increasingly interested in preserving their culture, and healers from other perspectives are keen to learn ancient native wisdom traditions. Elder healers view interest from outside their culture with skepticism. Although some elders feel that sharing native medicine across cultures might help preserve it, most do not trust non-native cultures to honor the integrity of the teachings. Perhaps the power of Native American medicine is seen most dramatically in the fact that despite 500 years of tragic decline, it remains as fluid today as ever, a constantly evolving, living response to the needs of its people and the times.

 

The healing traditions of Native Americans go back for thousands of years, as the many indigenous tribes of North America learned that by mixing herbs, roots, and other natural plants, that they could heal various medical problems. But, remedies were not the only part of the Native American healing process. With more than 2,000 tribes of indigenous people in North America, the healing practices varied widely from tribe to tribe, involving various rituals, ceremonies, and a diverse wealth of healing knowledge. While there were no absolute standards of healing, most tribes believed that health was an expression of the spirit and a continual process of staying strong spiritually, mentally, and physically. This strength, as well as keeping in harmony with themselves, those around them, their natural environment, and Creator, would keep away illness and harm. Each person was responsible for his or her own health and all thoughts and actions had consequences, including illness, disability, bad luck, or trauma. Only when harmony was set right, could their health be restored. Herbal remedies filled an important role within these healing practices, stretching beyond the body's aches and pains and into the realm of the spirituality and harmony. The herbs and other natural products used in remedies, were generally gathered from their surrounding environment, resulting in a wide variety of cures. However, sometimes items that were unavailable locally were traded over long distances. Herbs and medicinal plants were often seen as deeply sacred. Many of the various practices have been passed down orally from generation to generation and never documented in writing, which leaves many of the healing remedies a mystery. Only rarely did the healers, such as the Cherokee, who developed a written language, put their formulas or practices in writing.

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 Healers kept their remedies and tools in a medicine bundle, made from cloth or hide that was tied securely. There were several types of bundles – the healer's personal bundles, the tribe's, and bundles utilized for special purposes, such as festivals and ceremonies. The contents of each medicine bundle are sacred and asking about the contents of a personal bundle was generally forbidden. Medicine bundles belonging to tribes were sometimes called "grandmothers," because of the power they held to nourish and nurture the group. One tool often found in medicine bundles are medicine pipes, that represent the ebb and flow of life. It is believed that the exhaled smoke carries prayers up to the Great Spirit. One aspect of the healing practices with individuals is that it was considered a private matter between the healer and the patient. In addition, the preferences of the patient are always respected within his or her cultural traditions.

 Tools were used by the healers which were made from nature, including fur, skins, bone, crystals, shells, roots, and feathers. These were used to evoke the spirit of what the tool was made of, calling for the assistance of the spirits of the tree or animal from which the tool was made. Feathers, linked to the air and wind, were often use to carry the message to the Great Spirit. In some cases, the healer may go into a trance state and seek the help of "spirit guides." Inherited conditions such as birth defects or retardation were generally not treated. Other conditions were also not always treated if the medical person felt it was the result of a patient's behavior, and was a life lesson which needed to be learned.

 Always a respected member of their tribes, being a medicine person was a full-time job, ensuring the well-being and balance of both individuals and the tribe itself. In return for his or her services, the healer was provided for in all ways, including food, shelter, and any assistance that might be needed. Gifts were given to the healer for services rendered, which might include a wide variety of skills such as herbal medicine, bone-setting, midwifery, and counseling.

  • Nibwaakaawin—Wisdom: To cherish knowledge is to know Wisdom. Wisdom is given by the Creator to be used for the good of the people. In the Anishinaabe language, this word expresses not only "wisdom," but also means "prudence," or "intelligence." In some communities, Gikendaasowin is used; in addition to "wisdom," this word can also mean "intelligence" or "knowledge."

  • Zaagi'idiwin—Love: To know peace is to know Love. Love must be unconditional. When people are weak they need love the most. In the Anishinaabe language, this word with the reciprocal theme /idi/ indicates that this form of love is mutual. In some communities, Gizhaawenidiwin is used, which in most context means "jealousy" but in this context is translated as either "love" or "zeal". Again, the reciprocal theme /idi/ indicates that this form of love is mutual.

  • Minaadendamowin—Respect: To honor all creation is to have Respect. All of creation should be treated with respect. You must give respect if you wish to be respected. Some communities instead useOzhibwaadenindiwin or Manazoonidiwin.

  • Aakode'ewin—Bravery: Bravery is to face the foe with integrity. In the Anishinaabe language, this word literally means "state of having a fearless heart." To do what is right even when the consequences are unpleasant. Some communities instead use either Zoongadikiwin ("state of having a strong casing") or Zoongide'ewin ("state of having a strong heart").

  • Gwayakwaadiziwin—Honesty: Honesty in facing a situation is to be brave. Always be honest in word and action. Be honest first with yourself, and you will more easily be able to be honest with others. In the Anishinaabe language, this word can also mean "righteousness."

  • Dabaadendiziwin—Humility: Humility is to know yourself as a sacred part of Creation. In the Anishinaabe language, this word can also mean "compassion." You are equal to others, but you are not better. Some communities instead express this with Bekaadiziwin, which in addition to "humility" can also be translated as "calmness," "meekness," "gentility" or "patience."

  • Debwewin—Truth: Truth is to know all of these things. Speak the truth. Do not deceive yourself or others.

     

     

     

     

     

     

     

     

     

                                                 Different types of treatments

 

Native American medicine is a complete system that addresses both healing and cure. Health requires balance in every sphere of one’s life, from the most personal inner world to lifestyle and social connections. Native medicine places the roots of any imbalance in the world of spirit. Spiritual interventions are thus seen as critical to the success of any treatment plan. There are many ways to restore balance, and it is understood that each healer will have her own perspective drawn from her unique set of skills and life experience. Someone in need of healing looks for a practitioner who has been successful in similar situations.

Native American understanding of harmonious balance is highly sophisticated. It demands that a unique treatment plan be designed to match the uniqueness of each case. From the Native American perspective, standardized practices, including even standardized fees, do not address the individual’s needs and therefore compromise the integrity and power of the treatment. Although it is understood that the healing process is an exchange and involves a fee, native healers are proscribed from ever setting prices for their work. Native healers are aware that treatments are most effective when the patient is a deeply engaged participant. The process of negotiating a fee is often the beginning of the healing process.

The healing elder is the culture’s primary access to healing power. In a system without technology and standardized practice, the responsibility for treatment failure falls squarely on the practitioner. There is simply no one else to blame. A practitioner who has too many failures loses the reputation as a powerful healer. Thus the medicine person is careful to evaluate each situation carefully, only accepting those cases he feels confident he can help. He makes subtle assessments of the patient, knowing that subjective factors such as readiness to heal, value placed on treatment, and strength of will are powerful determiners of outcome.

The client assesses his situation, makes an offer to the medicine practitioner, and waits to see if it is accepted. Negotiations are never carried out face to face. The client might leave an offering outside the healer’s door. If it is still there in the morning, the healer has not accepted the case. The patient can go elsewhere or make another offering. Once the healer and patient come to an agreement, treatment may start with a behavioral prescription to strengthen the client’s commitment, such as performing a selfless act, making amends with an estranged family member, or climbing a sacred mountain. The hierarchy of interventions chosen depends on the healer, the family, and the situation. Native healers choose the simplest interventions judged effective for a specific situation. Techniques commonly recommended include self-inquiry to identify what needs to be changed, lifestyle modification, herbs (echinacea, goldenseal, burdock root, sage, among others), prayer, various types of massage, and ceremonies such as sweat lodge and vision quest

Native American healers are traditionally trained as apprentices over an indeterminate, extended period of time. Students align themselves with a healing elder whom they trust to supervise their overall growth. The bond between elder and apprentice is profound, and elders do not readily accept students. There may be years of testing the student’s intention and commitment before the dynamic stage of training begins. This preparation period is considered essential, a time in which the prospective apprentice learns patience, respect, and perhaps most importantly, how to receive knowledge.

Although Native Americans have adopted written language, native medicine continues to be an oral tradition. The wisdom of the elders is shared through stories and cannot be learned in an academic setting. That technical knowledge which has survived the last 500 years is never separated from its natural context. Skills such as herbalism require finely tuned senses and the ability to commune with nature. Only through experience can students learn the intuitional skills that are necessary for successful treatment in this system. The chosen elder teacher judges the readiness of an apprentice to begin the practice of medicine.

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