Medicine man

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"Medicine man" or "Medicine woman" are English terms used to describe healers and spiritual figures among Native American and other indigenous or aboriginal peoples. Anthropologists tend to prefer the term "shaman".


The medicine man and woman in North America

Role in native society

The primary function of these "medicine elders" (who are not always male) is to secure the help of the spirit world, including the Great Spirit (Wakan Tanka in the language of the Lakota Sioux), for the benefit of the entire community.

Sometimes the help sought may be for the sake of healing disease, sometimes it may be for the sake of healing the psyche, sometimes the goal is to promote harmony between human groups or between humans & nature. So the term "medicine man/woman" 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, nor of the emergency medical technicians who ride rescue vehicles.

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. Most medicine men and women study their art either through a medicine society such as the Navajo Blessingway, or the Ani-Stohini/Unami Morning Song Way or apprentice themselves to a teacher for 20-35 years or both.[citation needed]

Cultural context

The term "medicine people" is commonly used in Native American 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."[2]

Native Americans tend to be extremely reluctant to discuss issues about medicine or medicine people with non-Indians. In some cultures, the people will not even discuss these matters with Indians from other tribes. In most tribes medicine elders are not expected to advertise or introduce themselves as such. As Nuttall writes, "An inquiry to a Native person about religious beliefs or ceremonies is often viewed with suspicion.[2] One example of this was 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."[3]

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