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The National Institutes of Health/National Center for Complementary and Alternative Medicine (NCCAM) have identified Native American traditional healing practices as a range of holistic treatments to treat acute or chronic illnesses.[1] These practices also aim to promote and maintain health.

For Native Americans the idea of health and wellness correlates with having a close connection with the earth and living in harmony with the surroundings.[2] The healing practices of different Native Americans vary across tribes, however, there are also shared beliefs regarding health approaches. Practices supported by Native American groups are programs that focus on the Bio-psycho-social-spiritual wellbeing.[2] A combination of approaches ranging from manipulative therapies, medicinal herbs, ceremonies, and prayers aim to prevent and treat illness.[2]

History[edit]

Native American traditional practices exist even before recorded history.[3] Colonization introduced native traditional healing to non-native Americans.[3]Native American healing was seen as superstitious compared to the advanced knowledge and resources that early colonists had back in their continent. [3]The previous even though many colonizers benefited from Native healing practices, demonstrating that the indigenous medicinal practices were effective.[4]

The view of early colonists regarding native American healing changed in the 19th century due to socio-economic problems between the United States and some European countries.[4] Wars, such as the Revolutionary war and War of 1812, that emerged between the two continents disrupted the exchange of European medicine and physicians to the New World.[4] As a result, colonizers resorted to the traditional medicine of Native Americans.[3]

The healing practices of native Americans focus on four specials constructs that include spirituality, community, environment, and the self.[3] Indigenous healing practices that do not include one of these constructs might prove ineffective.[3]

Native American medicine man caring for a sick native American. Posted on the National Library of Medicine.
Healing practices and spirituality[edit]

A construct that is frequently incorporated into the healing practices of many Native American groups is spirituality. Native Americans believe that there is a higher being, a Creator that planted a Sacred tree for all the people on Earth, and that within that tree important values such as love, wisdom and courage can be found.[3]The tree also has roots that extend outward and reach high representing how Native American healing practices have remained resilient to the difficulties in times and how many of these practices remain today.[3] The fruits of these trees represent the teaching of life.[3]In the language of native Americans, there is no specific word for religion since spirituality is an aspect that takes part in every detail of their life.[3] The concept of healing and spirituality is the same.[3] An individual that is well spiritually will present harmony not only within the self but among others and with the environment.[3] Practices that might disrupt harmony include substance abuse.[3] In terms of the native American language, spirituality means “living a good life… in harmony and balance… through the harmonious interaction of mind, body, spirit, and natural environment… with all living beings in the Circle of Life.”[3]

Healing and the community[edit]

From the traditional perspective of Native American life can be represented as a series of 4 concentric circles.[3] The inner-circle represents the individual and that that is within them, including the spirit.[3] The second circle represents family, tribe, nation, or the community itself which can evoke a different sense of belonging.[3] Family can be blood-related or adopted (“family in spirit”).[3] The third circle represents Mother earth and the surroundings.[3] The fourth and final circle is the Creator and the spirit helpers. [3]The traditional beliefs are that each individual has a circle consisting of the self ( which includes the mind, body spirit, and the surroundings); another circle representing relatives or immediate member of a community; a circle representing nature; and a circle that represents the universe.[3]

The circle of life is a symbolism of the relationship between all organisms and the progress of life.[3] Harmony and balance are necessary for the natural progress of life.[3] The phrases “proper relations” or “all our relations" are common phrases employed to give thanks in indigenous practices.[3] During ceremonies, proper relations symbolize the connection between constructive forces and disconnections between destructive ones.[3] Proper relations involves learning about one's harmony and how it is influenced by the surroundings.[3]

Healing and environment[edit]

The construct of the environment refers to daily life, nature, and harmony.[3] Proper balance and harmony with nature encompass wellness of the mind, body, spirit and natural environment.[3] Disruption in the balance of the relationship of all things may bring illness to the four areas discussed.[3] Thus, one’s life energy must be strong in relation to others and the environment.[3] Life energy refers to healing energies originating from nature or other traditional sounds. [3]The traditional flute music is an example of a healing sound that includes the sounds of nature and whistles of birds.[3] The sounds of the bird give thanks to the Creator for the healing sounds.[3]

Relations with the environment are present in Native Americans from Arizona who run every morning to meet the dawn, a practice that not only exercises their body but that also enforces spiritual wellness.[2] Practices that promote health by establishing harmony with the Earth are native diets, ceremonies that greet the season and the harvests, and herbs.[2]  Accounts are shared among the tribes to enforce positive behavior and alert on the consequences of not leaving in harmony with nature.[2] Abandonment of these positive habits by the Native American youth has resulted in reported cases of diabetes in the tribes.[2] Less than a decade ago, diabetes was almost unheard of in Native American tribes.[2] Currently, the disease runs rampant as the Native Americans youth start adopting the typical American lifestyle.[2]

Healing and self[edit]

Native Americans believe that individuals find healing by following the purpose of their life which is a contribution to the Greater Circle.[3] The purpose is revealed by spirit helpers which through states of harmony, dreams, signs, and even experiences reveal the vision.[3]

Common ceremonies[edit]

Sweat Lodge Ceremony[edit]

Among the many healing practices of Native Americans, the sweat lodge ceremony has proven to have a powerful and instant effect in balancing disharmony within the mind, body, spirit, and emotions.[5] Participants who engage in these ceremonies experience restoration of their spirituality and the connection with themselves.[5]The release of the colonial oppression on indigenous healing practices has caused the sweat lodge ceremony to be employed on healing that serves both indigenous and non-indigenous people.[6] [7][8][9]The efficacy of the ceremony is so widely accepted that it is used in prisons and centers for drug abuse.[10][11] The outcomes include less worry and more self-esteem from the participants.[5]

Sweat Lodge describes the place and the ceremony.[5]The practice is held in total darkness and four rounds of songs, prayers, and experiences are shared among the participants.[5] During each round, water is poured into heated rocks that are placed in a circle in the middle of the lodge.[5] Prayers for personal or other’s healing are made to the Creator or other helping spirits.[5]

Indian inside a Sweat Lodge

Vision Quest[edit]

Vision quest also referred to as Hanblecheyapi is another traditional native American ceremony that aims to help people go through major transitions.[12] Although there are different traditions and ways of conducting the vision quest, the overall point is to go alone in nature, without food, water, or any direction.[12] The quester is expected to pray, meditate, and find connections with themselves and receive divine messages.[12]

The vision quests are carried out by the elders of the community who plan the ceremony carefully.[12] The vision quest is a way in which individuals with an autonomous complex can identify and heal their suffering.[12]  Autonomous complex refers to certain parts of the psyche that work independently of an individual’s personality and that run the risk to turn pathological the father they get from the psyche.[12] The previous would make the autonomous complex dominant over the individual’s personality.[12] Elements of Border Line personality disorder might be characteristic of a strong autonomous complex.[12]

Herbs[edit]

In Native American culture, herbal herbs are used to treat, prevent and aid in the healing of the spirit and body.[13]The connection between the spirit and body is one in indigenous culture; thus, one affects the other.[13] All the parts of the plant are considered valuable for spiritual and medicinal use.[13] The seeds, roots, flowers, leaves, roots, and barks are used to prepare infusions, macerations, poultices, ointments, and salves.[13] Like any other healing process, ceremonies can be dangerous; therefore, they must be conducted by a knowledgeable member of the community, a shaman or medicine man.[13] The herbs employed might have hallucinogenic and narcotic properties that induce Trance states and spiritual experiences such as the Vision Quest.[13] Some of the herbs typically use are sweetgrass, white sage, cedar that aid in spiritual cleansing, healing, and smudging rituals.[13] Over 2000 types of herbs have been reported for use across different tribes of North America.[13]

Lobelia inflata also known as Indian Tobacco. The herb is used as an antispasmodic, emetic, diuretic, expectorant, stimulant and sedative.
  1. ^ NIH National Center for Complementary and Alternative Medicine. CAM Basics. Publication 347. [February 27, 2010]. Available at: http://nccam.nih.gov/health/whatiscam/
  2. ^ a b c d e f g h i Koithan, Mary, and Cynthia Farrell. “Indigenous Native American Healing Traditions.” The journal for nurse practitioners : JNP vol. 6,6 (2010): 477-478. doi:10.1016/j.nurpra.2010.03.016
  3. ^ a b c d e f g h i j k l m n o p q r s t u v w x y z aa ab ac ad ae af ag ah ai Portman, TarrellA. A., and MichaelT. Garrett. “Native American Healing Traditions.” International Journal of Disability, Development & Education, vol. 53, no. 4, Dec. 2006, pp. 453–469. EBSCOhost, doi:10.1080/10349120601008647.
  4. ^ a b c Mancini, J. (2004). Native medicine and the Pauwau. Paper presented at the 2004 History Conference at the Mashantucket Pequot Museum and Research Center, Mashantucket, CT. Retrieved August 15, 2006, from http://www.pequotmuseum.org/Home/CrossPaths/CrossPathsSpring 2004/NativeMedicineThePowwow.htm
  5. ^ a b c d e f g Schiff, Jeannette Waegemakers, and William Pelech. “The Sweat Lodge Ceremony for Spiritual Healing.” Journal of Religion & Spirituality in Social Work, vol. 26, no. 4, 2007, pp. 71–93. EBSCOhost, search.ebscohost.com/login.aspx?direct=true&db=reh&AN=CPLI0000460174&site=eds-live.
  6. ^ (Aaland, M. 1978). Sweat. Sweden: Capra Press.
  7. ^ Royal Commission on Aboriginal Peoples (RCAP). (1996). Report of the Royal Commission on Aboriginal Peoples. Ottawa, ON.
  8. ^ Smith, D. P. (2005). The sweat lodge as psychotherapy. In R. Moodley & W. West (Eds.), Integrating traditional healing practices into counseling and psychotherapy (pp 196-209). Thousand Oaks, CA: Sage.
  9. ^ Walkingstick-Garett, M., & Osborne, L. (1995). The Native American sweat lodge as metaphor for group work. Journal for Specialists in Group Work, 20(1), 33-39.
  10. ^ Brady, M. (1995). Culture in treatment, culture as treatment. A critical appraisal of developments in addictions programs for indigenous North Americans and Australians. Medical Social Sciences and Medicine, 41(11), 1487-1498.
  11. ^ Jackson, M. (2000). Justice behind the walls. Vancouver: Douglas & McIntyre.
  12. ^ a b c d e f g h Frank-Doggett, Jenny. "Hanblecheyapi: Native American Tradition of Vision Quest and Transcendent Function." Journal of Heart Centered Therapies, vol. 20, no. 2, 2017, p. 3+. Gale Academic OneFile, . Accessed 28 Nov. 2020.
  13. ^ a b c d e f g h "Herbal Herbs ***". www.warpaths2peacepipes.com. Retrieved 2020-11-28.
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