Scattered throughout the plains, valleys, and mountains of North America, there are thousands of ancient stone structures, which were, and continue to be, sacred to numerous Native American tribes. Today these structures are called medicine wheels, and the oldest, largest, and most well preserved of these wheels is in the Bighorn Mountain range of Wyoming- the Bighorn Medicine Wheel. The history, culture, and beliefs surrounding medicine wheels are complex, and interpretations vary among different tribes. There are several elements of, and interdependent to, the Bighorn Medicine Wheel that underline its sacred prominence, including the structure of the wheel itself and the space it claims, the understanding of time that it embodies, the symbolism …show more content…
It is 9,642 feet in elevation and covered in snow for most of the year. In order to reach the Bighorn Medicine Wheel today, one must journey through a winding road up the mountain range and complete the final mile and a half on foot. The surrounding landscape is considered to be “one of the most important and well preserved ancient Native American sacred site complexes in North America” according to “ethnohistoric, ethnographic, and archaeological evidence” (“Bighorn Medicine Wheel”). The wheel itself is constructed from stones, which are arranged in a large circle with a smaller circle in the center and lines of stones connecting the two, creating the image of a bicycle wheel with many spokes. There are twenty-eight “spokes” in the wheel, a number sacred to some Native Americans because of its significance to the lunar month. Twenty-eight is also the same number used in the roofs of Native American ceremonial buildings. There are also 6 circular cairns circumferential to the larger circle. The arrangement of the spokes and cairns aligns with certain astronomical points, such as the rising and setting places of the Sun, as well as the rising places of various stars that were important to the Native American tribes (“Bighorn Medicine …show more content…
The drive through the mountains was stunning. Native American culture is very grounded in nature and it is not hard to feel a spiritual connection with the vast landscape. The hike to the site was more strenuous than I anticipated; there was some steep elevation, however the several feet of snow that blocked parts of the trail certainly didn’t help. I witnessed a few people turn around after coming into sight of the snow, but still I followed in the snow prints of others and many people followed mine. About halfway through the hike I passed a fellow hiker who was resting while her companion explored the views. We greeted and continued on our way, little did I know that she was a important figure of the Shoshone tribe. At the wheel, one man noticed that I was studying the site and introduced me to the woman I had passed on the trail earlier. She was Chief of the Shoshone tribe and she and her grandfather made the pilgrimage to the wheel in order to leave a tribute for her parents, as well as pray. She explained many important aspects of the wheel, and of Native American culture. Most of the information she kindly shared with me was validated through my research for this paper. She emphasized the wheel as being an important symbol of the circle of life and as a compass. She also described the site as a place where “we all unite”, which is also symbolized by the circle. She said that the Bighorn
The Royal Alberta Museum holds a sacred object of the First Nations groups of Alberta and Saskatchewan, the Manitou Stone. This sacred object has a vast history to the Aboriginals but also has much controversy that surrounds it. Hundreds of years ago the object was removed from its original spot and was moved back and forth across the Canada, eventually ending up in Edmonton at the Royal Alberta Museum. This sacred object was said to have many powers for the First Nations people and when it was taken it brought great hardship to the First Nations groups that believed in the power of the Manitou Stone. This is only the beginning of the issues that surround this sacred object. Many different Aboriginal groups claim to own the piece but no decision has been made as to where the object should be placed. With the Manitou Stone now in the Royal Alberta Museum issues arise about the proper housing of the item and whether or not it should be retained in a museum or if it should be on First Nations land. Where the Manitou Stone is placed brings many complications and struggles for the Aboriginal people that claim ownership of the sacred object. When researching this object I was initially unaware of the significance that a museum could have to groups of people and the struggles that this could bring to these groups. This paper will explore the significance of the stone, the various viewpoints on why the object was moved originally from Iron Creek, who claims ownership to the object, and whether or not a museum is the proper place for sacred objects like the Manitou Stone to be kept.
The Mystery of Chaco Canyon introduces viewers to a very complex structure that was built by Ancient Pueblo Indians. Although there is no language to explain the structure’s meaning and purpose, researchers were able to read their architecture as a language. Four themes that were extracted from the structure were, the native’s immense understanding of astronomy, the use for the structure, the level of spirituality that the structure represents, and migration from Chaco Canyon.
Cahokia: Ancient America’s Great City on the Mississippi, by Timothy R. Pauketat, is on the history, society, and religious customs of the Cahokian people. Consisting of twelve chapters, each chapter deals with a different aspect of Cahokian society. Chapter one opens up by telling the reader how the stars in the sky played an important role in the Native American belief system. The Planet Venus was the key figure in all of this, in fact the ancient Maya believed Venus to be a god. According to the Cahokians , Venus had a dual nature, in the daytime Venus was viewed a masculine, and in the evening it was seen as feminine. In the same chapter, Pauketat lets us know about the discovery of, two hundred packed-earth mounds constructed in a five-square mile zone represented the belief systems of the Cahokian people. Historical archeology was the main reason for the discovery of two hundred earth packed mounds. At its peak, Cahokia had a population of over ten thousand, not including the people who lived in the towns surrounding the city. By the time the 1800s came around, the European Americans had already been living in North America for some time; however, many Europeans refused to acknowledge the Native American role in building these ancient mounds. Instead, they believed the mounds to been built by a race of non-Indians. Due to the preservation of Cahokia within a state park and modern highway system, many things became lost. Since many things became lost, very few archaeologists have a good understanding of Cahokia. While there may be a loss of a complete picture, archaeologists are still making progress with numerous discoveries. These discoveries bring into question long-held beliefs such as a people who were peaceful an...
Rehder, John B. "Folk Remedies and Belief Systems." Appalachian Folkways. Baltimore: Johns Hopkins UP, 2004. 224-43. Print.
The Native American’s way of living was different from the Europeans. They believed that man is ruled by respect and reverence for nature and that nature is an ancestor or relative. The Native American’s strongly belie...
The Native American culture revolved around a circle, or what black Elk referrers to as their nation’s hoop. The flowering tree is the center of the hoop. The flowering tree is symbolic of growth and prosperity for all the people in the tribe. It is equally shared between all the members of the tribe. “Everything an Indian does is in a circle, and that is because the power of the world always works in circles, and everything tries to be round” (APT 315). The flowering tree at the center of the circle was nourished by the seasons, which also occur in a circular pattern. Black Elk also makes reference to the sky and the earth being round, the moon and the sun setting in a circle as well as both being round. The wind blows in circular whirls. A person’s life from childhood to death is circular (APT 315). The reference to a circle of how Indian’s lived is symbolic because in a circle, everything that goes around comes around. Everything is shared amongst the citizens. Even thought there were members of the tribe that were regarded as chiefs or held high ranks, they still slept in tepees just like every other person. Rank was not granted by how much a person had; it was granted by the ability to help other members of ...
...ggest most elaborate wheel known in history, it is still a part of Native Americans ritual life. Annually about 60 different tribes visit this wheel and there are over 180 sacred ceremonies help at this wheel as well. So this just goes to show that this is still being used in native communities.
Petrified Forest National Park is located in the Painted Desert in northeastern Arizona taking up 93,532.57 acres of its land. Before the national park was established, it was founded as a National Monument on December 8, 1906 when President Theodore Roosevelt signed the proclamation. Years later, the Congress passed a bill and established it as a national park on December 9, 1962. Centuries before Petrified Forest National Park was preserved as a national park, the land was preoccupied by the Paleo people. At the onset of the end of the last Ice Age, hunter-gatherers, people who lived by hunting game and only gathering edible plants, roamed the Southwest from 13,500 to 8000 B.C. Although these people enjoy meals consisting of meat and vegetables, they don’t raise livestock and grow crops. During these years of hunting and gathering, the region was cooler with a grassland environment, and people gathered wild plants for food and hunted bison and other large herd of animals. The types of bison these people hunted are now extinct. Nomads used a device called an atlatl to throw their weapons, such as spears and darts, to hunt. By 4000 B.C., during the archaic culture, the climate had changed and became similar to the one of the present. This period of hunting, gathering, and farming had lasted from 8000 to 500 B.C. In contrast to the time of the Paleo people, the climate was warmer, people extended their access to different types of food, and people began to farm and grow their crops. Due to the extinction of animals of the past, people had to expand their source of food, and they had to include many different species of plants and animals into their meals. Two hundred twenty-five million years ago, trees fell and were washe...
Duane Champagne in Social Change and Cultural Continuity Among Native Nations explains that there has never been one definitive world view that comprises any one Native American culture, as there is no such thing as one “Native community” (2007:10). However, there are certain commonalities in the ways of seeing and experiencing the world that many Native communities and their religions seem to share.
Throughout the 150 year history of Bigfoot many concerns have raised, the most in number have been from Native Americans. The Karok Indians tell of an “upslope person” who lurks far up in the mountains (Gaffron, 22-24). Some medicine men have told stories of “snow-walkers” that haunt the Forrest depths (Short). The creatures North American habitat covers over 125,000 square miles of forest, contained in the states of Oregon, Washington, and California, constituting a large number of Native American tribes to encounter and frighten (Gaffron, 22). This phenomenon is not just a Native American one told by medicine men, and tribe leaders, Bigfoot plays an enormous role in the ancient folklore of such civilizations as, the Russians, Greeks, and Anglo-Saxons (Brunvand). These civilizations have been around for hundreds of years, and have been telling stories of Bigfoot long before any one; they hold the true key to Bigfoot’s history.
Kathryn book Life in the Pueblo is based on excavations that she did at Lizard Man Village (Kamp, 1997). This was a small pueblo located in Arizona which is believed to be inhabited between 11th and 13th century. These ancient excavations were first carried out by United States Forest Service and were parts of Grinnell College field school (Kamp, 1997). The aim of the book was to describe Lizard Man Village and present excavation processes and analysis. Kamp 1997 offers archaeological interpretation of the site in relation to the past understandings. She bring out successfully three narratives. These narratives include ethnographic data in relationship to traditional accounts from Hopi (a place which is believed to be the first resident of Lizard Man) (Kamp, 1997). He also bring out clearly the issue of archaeology as well as fictional account basing it on both ethnography and archaeology.
Irwin, Lee, ed. Native American Spirituality. Nebraska: The University of Nebraska Press, 2000. Kehoe, Alice Beck.
Their Sundance ceremony surrounds the story of the tai-me, “The Kiowas were hungry and there was no food. There was a man who heard his children cry from hunger, and he went out to look for food. He walked four days and became weak. On the fourth day he came to a great canyon. Suddenly there was thunder and lightning. A voice spoke to him and said, ‘Why are you following me? What do you want?’ The man was afraid. The thing standing before him had the feet of a deer, and its body was covered in feathers. The man answered that the Kiowas were hungry. ‘Take me with you,’ the voice said, ‘and I will give you whatever you want.’ From that day Tai-me has belonged to the Kiowas”(36). This story is used to tell how the tai-me came to be a part of the Kiowa tribe and why they worship it as a part of the sun dance ceremony. Momaday describes that the “great central figure of the kado, or sun dance, ceremony is the taime”(37). It was a small image representation of the tai-me on a dark-green stone. As a symbolic part of this ceremony, it is kept preserved in a rawhide box of which it is never exposed to be viewed other than during this
I felt it was a good idea to ask my next question when I did because of the interest I got in Native Americans in a previous question. “Do you know anything about the religious beliefs of Native Americans?” For this question, I felt everyone had the same general idea about Native American beliefs. Many of them believed the Native Americans worshiped nature and had a deep respect for it. Lynne had said “I know they believed things had a spirit, everything is alive and that everything worships God. What I loved about them when I was younger was that if for example, if they were to hunt and kill something they would thank it for feeding them.” Very similarly Frank said, “They would thank nature, like if they had to kill an animal for food they would thank it for its services.” Marie had said “I think they believe in the sun and the seasons, I
...ess the beauty of such unique ceremony.” As he told the very story with deep tones, he would raise his hand clutching a green blade. He said the oldest native gave it to him and that in the exchange the blade gave off light. In return the captain gave his most personal affect, his fathers pocket watch. His time with the natives he said was the best time of his life. The captain believed that the Indians were untainted beings; he said he could feel a connection between the people and believed that their power was routed by a natural energy, native to the land. But the Captain's stories were hard to take in full, the man had a thirst and he drank regularly. No matter how much he drank the captain only needed three hours of sleep to right him. He would wake up perkier than a horny pig and scold us till we joined him. With the captain gone. God to save us…