"With children we always have to think about seven generations to come but yet unborn."

---- Janice Sundown Hattet, SENECA

"We must relearn how to cry. A strong man cries; it is the weak man who holds back his tears."

---- Archie Fire Lame Deer, LAKOTA

(*connects to the post above)

"Indian men and other men should really meditate on this Elder's saying. So many men have been taught it is unmanly to cry, to show emotions or to feel. When people cry, the Elders say there are two types of tears – one type will taste salty; the other type will taste sweet. One is caused by pain, and the other is caused by the release from the pain, or joy tears. A strong man knows himself and knows his relationship with the Great Spirit. The release of tears is a spiritual act. Our bodies are designed to cry. We should honor our bodies and use them as the Creator intended."

--- Elly Blue Ridge

"Treat the earth well: it was not given to you by your parents, it was loaned to you by your children. We do not inherit the Earth from our Ancestors, we borrow it from our Children."

---- Ancient Indian Proverb

"Among the Indians there have been no written laws. Customs handed down from generation to generation have been the only laws to guide them. Every one might act different from what was considered right did he choose to do so, but such acts would bring upon him the censure of the Nation.... This fear of the Nation's censure acted as a mighty band, binding all in one social, honorable compact."

---- George Copway (Kah-ge-ga-bowh) Ojibwa Chief / 1818-1863

Remedies From Native American Cultures

"Mike Spring, paralyzed from the waist... down and in constant pain, sailed to the Azores and back. On his return, he confounded his TV interviewer with the statement that the only way he was able to obtain relief from the pain that continually racked his body was to press his back to an oak tree. This simple and cost-free action would then afford him several hours of complete relief and helped him to carry on in life. When asked for a scientific explanation, Mr. Spring replied that he had none-- it simply worked! He had heard of the treatment from an American Indian source and had been using it successfully for years" (Psychology of Healing- Murry Hope 89).

How can that possibly be? A tree curing backaches? He must have been taking some aspirin, too, many of us assume. It is not uncommon for a person in Western culture to be thinking this way. We were raised with the belief that our medical society largely based on chemical concoctions is powerful because it has cures for everything from various cancers all the way down the list to the common cold. Don't get me wrong, the medical profession is quite effective, but for several generations, Native Americans have been using herbs to cure aches and pains, and various other illnesses. Many of the herbs used by Native Americans are the ones you can actually find in aspirin and other medications today. In fact, many ingredients used in various modern medications are actually derived from Native American cultures. (http://keller.clarke.edu/~english/honors/aaron/index.html#Native)

Herbal medicine is being reintroduced through various forms of alternative medicine. Out on the market we see aromatherapy, acupuncture, herbology, and many more forms of alternative medicine.

Herbology is a practice which seeks to heal people through a variety of herbal supplements. Howard Buckingham, a clinical herbalist that works with North American herbs, comments that he "sees clients with arthritis, skin problems, prostate, impotence and hormonal problems, menopause- a lot of different ailments that people have....Taken in the right dosage and often in the right combinations, herbs can help a person a great deal" (in Wolf 1). He further discusses how people use herbs to help relieve the side affects they experience through Western medical procedures.

Aromatherapy deals with various scents to change the mood of individuals. Melinda Wolf comments that "In addition to candles and oils, consumers can purchase soaps and shampoos that can be used to practice this alternative medicine. Those who use this method say the scent can alter moods and enhance the body, mind, and spirit" (1). Aromatherapy is very powerful according to Mary Emmons, a massage therapist in Wauwatosa, WI. "Different scents have different effects. Lavender helps bring peace and balance and has been known to help ease respiratory problems such as asthma and bronchitis; basil helps stimulate brain function; mandarin has a cheerful refreshing and inspiring effect in the individual" (in Wolf 7).

Acupuncture, considered a form of alternative medicine in Western culture, is considered mainstream in China. Acupuncture involves using needles to treat a variety of ailments. Dr. Lizhi Wei of an acupuncture practice in Shorewood, Wi reports it is used to treat "back and neck ailments, arthritis, anxiety, headaches/migraines, indigestion, and even infertility" (in Wolf 8).

Through these various forms of alternative medicine, Native American beliefs pertaining to nature and spirituality are being awakened in American culture.

Why is alternative medicine becoming so popular? Are people starting to doubt the effectiveness of Western medicine? Wolf notes that "In some instances, individuals suffering from chronic ailments become disenchanted with Western medicine's ability to help them cope with those ailments. In other instances, individuals have chosen alternative methods to take a more proactive stance on treating their ailments" (1). Americans looking for new ways to cure themselves from various illnesses may be finding that escaping from all the technology and stress of the Western medical society makes it easier to deal with their illness and to focus on getting better. Herbal remedies are not as stressful and depressing as some medical techniques because the main focus is on making peace with nature and the whole body, not just the place of illness. According to the Office of Alternative Medicine (OAM), "Pharmaceutical drugs are seen as over prescribed, expensive, and dangerous whereas herbal remedies are seen as less expensive and less toxic" (185).

How exactly are alternative medicine and Western medicine related? in Alfonso Ortiz and Richard Erdoes suggest that "Mysterious but real power dwells nature (http://keller.clarke.edu/~english/honors/rose/index.html#nature) -- in mountains, rivers, rocks, even pebbles. White people may consider them inanimate objects, but to the Indian, they are enmeshed in the web of the universe, pulsating with life and potent with medicine" (in Paula Gunn Allen 2). Nature is the most important aspect of the universe in which humans only play a part. That is why Native Americans spend a great deal of time restoring balance and harmony with nature. Native Americans believe that the reason why a person becomes ill is because the balance with nature has been disturbed. By performing shamanic healing practices through various rituals, the Navajo Native Americans believe they have solved their problems with the Gods and Goddesses.

The Office of Alternative Medicine comments on two Navajo healing chants. They cite that Holyway chants "are used to attract good, to cure, and to repair" (98). They went on further to say that "Lifeway chants are used to treat what westerners would call 'physical' injuries and accidents; such treatment includes both restoring cosmological harmony and repairing trauma- by setting broken bones, for example' (98). Beautyway is another Navajo healing chant not mentioned by OAM. Beautyway is sung for aching feet, legs, arms, waist and back, swollen ankles, mental confusion, and itching skin.

Much research on the healing rituals and herbal medicines of Native Americans has not been performed because the technology to test whether or not the procedures work is not yet available. Tests for Western medicinal procedures are the only kinds of tests available. Those testing procedures cannot examine alternative healing methods because of the differences between the two styles. Testing alternative methods require different types of tests. Although alternative healing methods are not yet testable, Native Americans still claim that they can cure ailments and diseases. Some of those ailments and diseases that they claim to have healed are thyroid conditions, asthma, heart disease, and cancer (OAM 99). (http://keller.clarke.edu/~english/honors/jach/index.html#alternate)

According to Dr. Zimmerman, Director of anthropology at the University of South Dakota, Native Americans use poplar or bark to cure headaches. These plants (http://keller.clarke.edu/~english/honors/pam/index.html#plants) contain the ingredient salicin, which is found in aspirin (http://keller.clarke.edu/~english/honors/joe/index.html#headache) (149). In addition, white willow bark can be used to treat tumors, warts, cancers, calluses, and corns. It can also be used to fight fever and to treat sore eyes (OAM 196). Zimmerman also points out that Native American Indians believe that "chewing certain roots helped to relieve sore throats and headaches, while teas made from various plants eased indigestion" (111).

Several over- the - counter and prescription drugs contain ingredients such as taxol, ergot, and vincristine, which were derived from Native American medicinal herbs. The OAM reported that "cough drops that contain menthol, mint, horehound, or lemons are herbal preparations; chamomile and mint teas taken for digestion or a nervous stomach are time- honored herbal remedies; and many simple but effective OTC ache-and pain- relieving preparations on every druggist's or grocer's shelf contain oils of camphor, menthol, or eucalyptus. Millions of Americans greet the morning with their favorite herbal stimulant-- coffee" (185).

The Office of Alternative Medicine also listed a variety of Native American medicinal herbs that can be found to treat many of the sameillnesses that the medical profession treats with pharmaceuticals. I am only going to list a few. Rabbit tobacco is used by Native Americans to treat colds, flu, asthma, coughs, and pneumonia. To treat menstrual bleeding, diarrhea, sores, sprains, swelling, and kidney problems including Bright's disease, Native Americans use oak. Bloodroot has been used to heal uterine and other cancers, sore throats, and chronic bronchitis. It has also been used as a pain reliever (196).

To treat stomach cramps, sores and wounds, tuberculosis, and colds and coughs, Native American cultures use Wild Cherry. Cherry is a common ingredient found in cough drops- a synthetic pharmaceutical. All pharmaceuticals contain ingredients that are derived from nature, and many of the ingredients were originated in Native American cultures. The OAM supported this viewpoint when they commented that "Well into the 20th century much of the pharmacopoeia of scientific medicine was derived from the herbal lore of the native peoples" (183).

If so many ingredients in pharmaceuticals contain herbs originated in Native American culture, then why does the medical society denounce the Native American healing methods?

Most Americans have forgotten or have never learned that our medical society originated from Native American cultures. Our society has neglected the fact that over- the- counter drugs and prescription drugs are derived from Native American herbs. In the past doctors used to rely on Native American herbal resources such as leaves, berries, trees, roots, twigs, barks, and flowers to treat many illnesses (OAM 185). It was not until medical technology was advancing and becoming popular that people began to lose touch with their herbal heritage.

Before medical technology was available, doctors relied on Native American knowledge of nature to heal illnesses. When medical technology became available, people started to depend heavily on the technology and seemed to have forgotten about their roots (http://keller.clarke.edu/~english/honors/jen/index.html#roots) in Native American cultures. People began to focus more on advancing technology and to try improving the ways that medicine works, that they forgot to thank the people who gave them their beginning knowledge: the Native American Indians.

When discussing the differences in medical values between the Western medical society and the Native American Indians, Candance Croft, a Psychology professor at Clarke College, pointed out that Native Americans feel that if you believe a certain remedy will work, then you will see it working. Western medicine say that in order to believe a certain remedy works, they must first see it working (personal interview). Croft went on further to note that the medical society's focus is on "curing" people while the Native American's focus on "healing" people. When Native American medicine men and women are healing people, they are not only treating the illness such as a sore throat, for example, but they are also healing the whole body. Native Americans believe that the only way a person can be healed is if they can rid the body of the evil that has fallen upon it. Paula Gunn Allen states that "Healers...must know the spiritual causes of diseases, the spiritual condition of patients, and the spirit that informs each plant and animal entity they use in treatment" (12). Healers must also know the physical, emotional, spiritual, and mental state of the patients as well (12). Gunn went on further to point out that "Native healers don't apply the same medication or process to the same physical symptoms in different patients because they treat entire entities, whole persons, not symptoms" (12). At the other extreme, the medical society uses identical treatment techniques and medications on patients who share similar symptoms. Furthermore, the medical society has far more advanced technology and medications to help them treat patients. Native American healers use knowledge, nature, and prayer to heal their patients.

Both Native American Indians and the medical society have similar types of medicine, the two just use them in contrasting ways. The medical profession uses strong manufactured pharmaceuticals while Native healers present their herbs in the form of food to be eaten, teas, and poultices. Having specifically calculated pharmaceuticals makes it easy for the medical society to scientifically explain their medicine. Native healers, on the other hand, use their own knowledge and their spiritual visions to formulate their mixtures. While the commercially manufactured pharmaceuticals are sometimes more powerful, the vast majority of herbal content is similar to the mixtures of Native healers. In addition, native healers rely on their spirtual beliefs as well as their own physical procedures to heal their patients. The medical society, on the other hand, holds an objective belief in medicine. Western medicine relies completely on physical methods when curing their patients.

---- Liz Serflek
http://keller.clarke.edu/~english/honors/liz/

MENOMINI VEGETAL MEDICINES

The history of medicines in Menomini lore is inextricably bound up with their religion. Very long and detailed stories were related to the writer by his guide and interpreter, Uncle John Satterlee, who is pleased to call the writer his nephew. Most of these stories have been printed in other publications by Dr. S. A. Barrett1 and Mr. Alanson Skinner2.

However, a brief review of the salient points of the origin of their medicines as related to the writer, is necessary to an understanding of the connection between their medicines and their religion. Mä'tc häwä'tûk, the creator of all and ruler over all, counseled with the other gods and supernatural spirits over the different spheres of the world concerning Mä’'näpus, the culture hero of the Menomini and other tribes. When Mä’'näpus became of age he was given the protection and guardianship of the earth. But Mä’'näpus was uninstructed in his duties and powers, so Mä'tc häwä'tûk and the other gods undertook to instruct him. Accordingly, Wolf was sent to his lodge as his younger brother. Mä’'näpus welcomed him and on the morrow Wolf hunted and brought home a deer to eat. The following day he did likewise, greatly pleasing Mä’'näpus. That night Mä’'näpus boasted to Wolf, saying that there were no other gods on that island3 (the earth), only the two of them. At this time, all the other spirits were not even hidden under the earth and they overheard Mä’'näpus. They reported to their chief who lay beneath them, and the lowermost tier of gods, the White Bear gods, said to the spirits above them to do whatever they desired, being assured of their assistance.

At a council of the various spirits it was decided to kill Wolf. Mä’'näpus in his sleep overheard their decision and warned Wolf to be very careful. He was never to undertake to cross the "sea," or walk over it on the ice, and he must come home before the setting of the sun. The fastest runner of the underworld spirits was selected and instructed to make tracks to toll Wolf to follow him, and to show himself occasionally to lead and lure Wolf on. Wolf fell into the scheme by chasing him until sunset. Then he thought to run home as fast as he could, but could only see sky and ice in every direction. Knowing his brother's lodge was directly opposite, he decided to run across the ice, contrary to instructions. When he reached the center the ice broke and he was compelled to jump from cake to cake, which grew continually smaller. Then he called out to Mä’'näpus to save him, but before Mä’'näpus could reach him, he had sunk. The following day Mä’'näpus searched all the mountains and caves, but to no avail. His grief at the loss of his little brother was so cataclysmal that it shook the earth and frightened the guilty spirits below.

The spirits of the first tier above besought the advice of Mä'tc häwä'tûk and on consultation with the guilty spirits, he advised them to make Mä’'näpus forget his loss by giving him the Mitä'wîn (Medicine Lodge Ceremony) and presenting him with some of their medicines and powers. Accordingly a long medicine lodge was erected and fashioned in the approved manner, between the earth and the highest tier of Heaven. Duck Hawk was sent to bid Mä’'näpus to attend but was refused because he belonged to the spirits above. So Otter, Migîk, the white one, chief of the Otters, was sent and Mä’'näpus came to the lodge.

There he was initiated into the secrets of the medicine lodge, which is in many ways similar to Masonry, swallowed the sacred bead (mê'gisê) and was given his own medicine bag, thus becoming a "mitä'o" or member of the medicine lodge. In the medicine bag were all of the medicines, the uses of which were taught him, so that he in turn might teach his uncles and aunts (the Indians) how to use them and the purpose of each. He was given power over all the earth, excepting the evil spirits, which the gods informed him could not be destroyed, as they moved too swiftly. This Mä’'näpus found to be the truth.

The great spirits further aided and told Mä’'näpus that tobacco must be offered to them through Mä’'näpus before the prayers of the Indians would be answered. They told him of the different types of medicine bags and their powers. Some of the medicines which Mä’'näpus was to give were to be found in certain parts of animals, like the beaver, etc., and some were to be given from his own body.

Then Mä’'näpus descended to the world from the medicine lodge and called Grandmother Nokomä (the earth) to his side. He had her examine the medicine bag and all the roots and medicines. Then he gave them to her to keep in charge. That is, she should allow them to grow in her body or bosom, and add her power to them. To this she agreed. After testing the gifts from the great spirits Mä’'näpus told Grandmother Earth that he would teach his uncles and aunts how to use them, in the coming spring. So when spring arrived, Mä’'näpus looked and saw all the medicines beginning to grow out of the Grandmother Earth, who had been asleep all winter. This meant that she also was ready.

Mä’'näpus decided to appear personally to the Menomini and show them the ceremony first of all of all the tribes of Indians. So he went to a ridge running into the Menominee river (on the border of Wisconsin and Michigan)4, appearing to an old man. After he had convinced the old uncle that he was Mä’'näpus he instructed him to build the proper type of medicine lodge and have it ready in four days. Four is the sacred number of the Menomini. This the uncle communicated to his people, who erected the lodge in one day.

True enough, Mä’'näpus appeared on the fourth day and, after sending the younger members of the tribe back, initiated the elders into the "Mitä'win" or medicine lodge, demonstrating the uses of all plants and medicines and telling them the proper ceremonial form for addressing each medicine and for collecting it. It took four days to thus instruct them. The Menomini nowadays shorten the ceremony to two days, but say that the Potawatomi still adhere to the four-day ceremony. Since they have been taught that these medicines are very valuable, and that it would off end the various spirits to value them lightly, they guard the lore very jealously. Each remedy is highly prized and, though it may be for some trifling ailment, the patient must pay well for the information. Even when death is imminent, a person must pay an exorbitant price to the owner, although the patient may be a close friend or even a relative. This explains the often outlandish value that is placed upon some simple formula. For only the song, which accompanies the digging of one of the simplest remedies, an old medicine man, Wîshonakwît, demanded two ponies and a rig. Yet not all of those who believe in the medicines are so grasping, for one of the Menomini, as a special favor, offered to sell the writer, for two dollars, the knowledge of the roots that go together to effect the cure of gonorrhea. He was quite put out when assured that the writer never had use for such a remedy, and suggested in that case that it would be a fine thing for his friends.

There is a proper season for obtaining all medicines. It may, in some instances, be of only two or three days' duration. This the Indian knows and if he wants to save the remedy at the right time, nothing will distract -his attention from that work. A few years ago, a group of the Menomini were brought to the Wisconsin State Fair at West Allis, to exhibit Indian handicraft and native dress. One of their number discovered some prickly ash (Zanthoxylum americanum) near the fair grounds, and the whole band immediately settled to the task of gathering the bark for medicine, much to the consternation of the fair authorities. When they remonstrated, the Indians told them that it was the right time to gather this, and here it was, so what else could they do?

An Indian can be as dense as a Chinaman, when he wants to be. From such observations as the writer could make, it appears that the proper time for gathering Menomini medicines coincides closely with the proper time of the white man for gathering native drugs. There are times when the drug properties are inert, and times when the medicinal ingredients are at their best, as, for instance, just before the plant blooms, or when the sap is first moving and the inner cambium layer of the tree is active in new growth. The Indian has learned to recognize these periods in his own way and proceeds accordingly. It may be surprising to the reader to also know that the Menomini have Indian names for certain species that have only been recently discovered as valid species by the white man.

Scientists who have worked on monographs of certain groups are now and then discovering specific differences that would subdivide a parent species, such as Amelanchier canadensis. The Menomini has from time immemorial given this new species of the white man a different Indian name from the parent A. canadensis, indicating that he recognized the differences in the tree long before we did.

Undoubtedly many of their remedies are mythical insofar as any medicinal value is concerned, but they are not the only folk who "kid" themselves back to health. And, again, there are remedies of medicinal value which the white man has acquired from his Indian brother.

To acquire a complete list of all their medicines would require several years of intimate life with the Indians throughout the entire growing season, but we believe that this study in the past year has discovered a goodly percentage of at least the commoner medicines now in use among the pagans of the Menomini.

The procedure is much the same for all medicines. The diagnosis of the ailment is the first step. The medicine man or woman comes to see the patient and finds out where the pain is located, and how it was brought about. Then he goes home and at night he dreams about the case. A spirit tells him what is the matter, how it may be cured, and what herbs are needed. Oftentimes the medicine man, or even one uninitiated in medicine practices, will visit a spirit rock and leave his votive offering of tobacco on the rock with the prayer for light on some disease.

After the diagnostic dream, the medicine man or woman goes to gather the herbs. When he finds the proper plant he starts to chant a song, telling Grandmother Earth why he has chosen this root or herb and how he intends to use it, at the same time asking that she lend her power to the medicine that it may heal. It is necessary to tell this to Grandmother Earth so that she may understand and not be displeased.

My informant gave me a specimen song, which translated means, "I am inserting my hand into your bosom, Grandmother Earth, to get this root." This is repeated four times, then the name of the medicine is spoken and Grandmother Earth is told what it is wanted for, that she may approve and lend her power to the herb. The Menomini words are "Nokomä nesase' konau" chanted four times, then followed by the interjections: "he, he, he, he," then the name of the medicine like "Wapinakakwosêt," the hop wafer ash, and then the disease it is to heal. Then he plucks or digs the plant from Grandmother Earth's bosom or pulls the hairs from her head as some have it. In the cavity, he places as a gift to Grandmother Earth a little portion of tobacco.

When he has brought the ingredients together, he takes or sends them to the patient with proper directions for their use. In four days the patient should be well. If he is not, then the medicine man will have to try some more powerful medicine, or perhaps he will give instructions to continue this same medicine for a week or a month. When applying the remedy the same song for the herbs must be sung and the patient makes a gift when he is cured. This gift is whatever the treatment is worth in the mind of the medicine man, who is blessed with a vivid imagination and is not at all bashful. It is usually a quantity of cloth, tobacco, blankets, grain, hay, cooking utensils, or a cow or a horse. The medicine man or woman then tells the patient what it was that cured him, how it was combined, and what song to sing while gathering it.

There are also songs for the medicines when they are put into the war-bundles. Such a one was given as a sample in Satterlee's orthography. Verse: "Ah nomahwah yat katinnay ah wahtakutton," meaning, "those things we use are surely of God's power." Verse: "Ta ta kasamakutton anay koio ia," meaning, "powerful are the things we use." Verse: "Ali wah tok os kayes atah tata kasamakutton," meaning, "God said to us they shall be powerful."

Most Menomini remedies are combinations, because they feel that one herb represents one man and one man has only one unit of strength.

Then more herbs represent more strength and the medicine becomes more powerful with the increase in numbers. All are not of the same rank, some being more powerful than others of like kind. For instance, there are said to be twenty kinds of Colorado root, the most powerful being mäni'k (Ligusticum filicinum Wats.) which grows in the mountains of Colorado. The Menomini have a native younger brother and call it mänik’o'sa or little Colorado root (Taenidia integerrima).

The government takes cognizance of the Indian medicine man and is trying to wean the Indians away from his dominance. This succeeds only in the degree of confidence which the Indian places in the white doctor. The Menomini have, as their Reservation physician, Dr. Lawrence White, a man whom all love and appreciate, and he has been unusually successful in winning their confidence. Yet even some of the Christians, failing to get relief from the white doctor, will steal away to the medicine man or woman, sing the old pagan songs, dig the Indian remedies, and offer tobacco in the old pagan way.

For example, a man at Neopit had a cancer on the cheek, and came to see the agency doctor, who told him it could not be cured except surgically. His Indian wife gathered some pisewa'xtîk (Cornus alternifolia) and by poultices of the inner bark, in some manner cured the cancer. Dr. White said this was a wonderful cure, and told the man that he would become famous if he would tell the remedy, so that others might be cured. But this is not the Menomini way and his secret cure will die with him.

Last summer, the writer was importuned by a Menomini to photograph his wife and himself. The reason the photograph was wanted, was because his wife had received a miraculous cure from the Indian doctor. He said that she had been dead six hours and fifteen minutes. Her heart did not beat nor did she breathe. The Indian doctor had brought her back to life, and he thought he would like to have her photograph for this reason.

So we see that superstition is not all dead among the Menomini and that many of their number still believe in their aboriginal remedies. These remedies follow alphabetically under their proper family names, except that cryptogams are placed before phanerogams.

---- H. H. Smith, circa 1924

"Survival of the world depends on our sharing what we have, and working together. If we do not the whole world will die. First the planet, and next the people."

"The ones who complain and talk the most about giving away Medicine Secrets, are always those who know the least."

---- Frank Fools Crow

"I cured with the power that came through me. Of course, it was not I who cured, it was the power from the Outer World, the visions and the ceremonies had only made me like a hole through which the power could come to the two-leggeds. If I thought that I was doing it myself, the hole would close up and no power could come through. Then everything I could do would be foolish."

---- Black Elk

(NOTE: Every person who assists in healing work should read this at least once a week..)

Anyone who assists in healing work.. and/or.. other areas of the metaphysical... and/or.. dabbles/experiments with other powers/gifts..., will do very well to read this over a few times.., before you get yourself into something that is far greater than you even imagined...

These are "gifts"... and should be respected and used with a lot of thought, care and prayer....

These gifts can also be taken away, much faster than you got them....

"We are called to become hollow bones for our people, and anyone else we can help. We are not supposed to seek power for our personal use and honor. What we bones really become is the pipeline that connects Wakan Tanka, the helpers and the community together. This tells us the direction our curing and healing work must follow, and establishes the kind of life we must live.

We have to be strong and committed, otherwise we will get very little spiritual power and will probably give up the curing and healing work. The lessons we are taught by our human teachers, as Stirrup was for me, stressed that the traditional way of performing a ritual is more important than curing someone. Curing a single individual is only important in terms of what this teaches the entire community. This community must continue to know that Wakan Tanka, and the Helpers are always with it, and that it need no be afraid."

---- Grandfather Frank Fools Crow

"In the presence of this house, Grandfather, Wakan-Tanka, and from the directions where the sun sets, and from the direction of cleansing power, and from the direction of the rising sun, and from the direction of the middle of the day.

Grandfather, Wakan-Tanka, Grandmother, the Earth who hears everything, Grandmother, because you are woman, for this reason you are kind, I come to you this day. To tell you to love the red men, and watch over them, and give these young men the understanding because, Grandmother, from you comes the good things, good things that are beyond our eyes to see have been blessed in our midst for this reason I make my supplication known to you again. Give us a blessing so that our words and actions be one in unity, and that we be able to listen to each other, in so doing, we shall with good heart walk hand in hand to face the future. In the presence of the outside, we are thankful for many blessings. I make my prayer for all people, the children, the women and the men. I pray that no harm will come to them, and that on the great island, there be no war, that there be no ill feelings among us From this day on may we walk hand in hand. So be it."

---- Prayer before the U.S. Senate - 1975
by Frank Fools Crow, Old Lord of the Holy Men Ceremonial Chief and Medicine Man of the Lakota Nation

"What is life? It is the flash of a firefly in the night. It is the breath of a buffalo in the wintertime. It is the little shadow which runs across the grass and loses itself in the sunset."

---- Crowfoot / Blackfoot warrior and orator

Excellent quotes, knowledge, wisdom and understanding to live by. I always had and will always have a respect for natives due to their love, respect and connection with father nature, Mother Earth, and children creation.

I see a native bible( psalms of the natives) in these quotes.

"In our modern world today, we may seem like drowning men because of the loss of much of our spiritual tradition."

---- Thomas Yellowtail, CROW

"Sacred sites and areas are protection for all people — the four colors for man...and these sites are in all areas of the earth in the four directions."

---- Traditional Circle of Elders, NORTHERN CHEYENNE

"The Elders say that values come from the Mother Earth. Different places and areas around the Earth have different values.

The Water people live in harmony and know the values that correspond to that particular part of the Earth.

The Desert people know the values of the desert and respect and live in harmony with that part of the Earth.

The Woodland people know the values of their part of the Earth and live in harmony.

If you live in harmony with the Earth, you will live a life that is full of values. We should have great respect for the Mother Earth."

---- Elly Blue Ridge

We are more of an Oral Tradition people..

----------------

"Brother, you say there is but one way to worship and serve the Great Spirit. If there is but one religion, why do you white people differ so much about it?

Why not all agreed, as you can all read the Book?"

---- Sogoyewapha, "Red Jacket" - Senaca

"As we plunge ahead to build empires and race for supremacy we should stop and listen to [the female] song of life. For without the female there is no life."

---- Oren R. Lyons, Spokesman, Traditional Circle of Elders

"I cannot think that we are useless or God would not have created us. There is one God looking down on us all. We are all the children of one God. The sun, the darkness, the winds are all listening to what we have to say."

---- Geronimo (Goyathlay)

"I was warmed by the sun, rocked by the winds and sheltered by the trees as other Indian babes. I was living peaceably when people began to speak bad of me. Now I can eat well, sleep well and be glad. I can go everywhere with a good feeling."

---- Geronimo (Goyathlay)