Spiritualit-,Hoksm and HeaIing Among the Liikota Sioux: Towards an Understandimg of ~ndigenous~edicine BpJonathan H. ELby A Thesis submitted to the Faculty of Graduate Studiei of The University of Manitoba ~nprtial fuli;Ihient of the requisement. for the degr- of ~nterditmi~linar~Degree Pwamin Native Studier Univertig of Manitoba Winnipeg, ~anitoba,Canada 0 June 2000 National tibrary Bibliothbque nationale 1+1 of Canada du Canada Acquisitions and Acquisitions et Bibliographie Services services bibliographiques 395 Wellington Street 395. rue Wellington OttawaON KlAON4 Ottawa ON KlAON4 Canada Canada The author has granted a non- L'auteur a accordé une licence non exclusive licence allowing the exclusive permettant à la National Library of Canada to Bibliothèque nationale du Canada de reproduce, loan, distribute or sel1 reproduire, prêter, distribuer ou copies of this thesis in microforni, vendre des copies de cette thèse sous paper or electronic formats. la forme de microfiche/nlm, de reproduction sur papier ou sur format électronique. The author retains ownership of the L'auteur conserve la propriété du copyright in dus thesis. Neither the droit d'auteur qui protège cette thèse. thesis nor substantial extracts fkom it Ni la thèse ni des extraits substantiels may be printed or othenvise de celle-ci ne doivent être imprimés reproduced without the author's ou autrement reproduits sans son permission. autorisation. THE OF EWVITOBA FACULTY OF GRADUATE STUDIES .f.t. COPYRiGHT PERMISSIOX PAGE SpirituaIity, ~olimiand ~eaLirigAmong the Lakota Sioux: Tovards an ~nderstandingof Indigenou. ~edicine Jonathan H. Ellerbr A Thesie submitted to the ~acu1t-yof Graduate Studies of the University of ~anitobain partial CulfiUment of the requirernente of the degree of Master of Arts Jonathan H. Ellerbr 02000 Permission has been ented to the &av of the University of ~anitobato lend or sell copies of this thesis, to the ~ationdL.ibrary of Canada, to microfilm this thesis and to lend or sell copies of the film, and to University Microfilms Inc. to publish an abmtract of thia thesis. This reproduction or copj of this thesir has been made available by authority of the copyright mersolely for the purpoee of private .ady and reaearch, and may only be teproduced and copied as pennitted by copyright lavi or vith express vritten authorization fmm the cop~ghtmer. Dedication william E. ELlerby, mpDad, Who brought me into and through thia world 6thlove and wiwlom, alvap ~wïxagme the beit he had and the best he bn-; and Gene Thin ELh, rny Atë who ha. been my gmd triend, aise mentor, and loving teocher on thia vonderfd Human Journey. This cycle of unnatural living im in direct contrait to the Original Teachinga of our people. We mult utilize out ceremonie~and belief vitemi ta break Ais unnaturial cycle. We mrut becorne whole once again, in balance, va- the ua-d ~edRad. - Gono fiin EIL, Sian'&, Sioux ~et'iput our minds togethet and eee vhat kind of future we can make for ou.children. - Sitting BJ,Hun'Lrpnpo, Sioux contents: ~reface I Wanjil chiaPtet 1 ~ntroduction I Sun'pa Chapter 2 Research Deuign ad eth ho do log^ 21 Ya'mni Chapter 3 Literature Reviev 41 To'pa Chapte 4 Fieldvotk and ~e~ond 60 Za' th Chapte 5 Principlee of Lkota ~eaLngr 96 1. Ta'L W&: The Rolc of the Spiritual World in Heak 2. üIc in 1 Spitit"alJoum- 3. Hohm: An Integrad ~~~roIch 4. On'upeppi: Bahce 5. &ta EtioIogy of Diseue 6. He&g Vmiu Cur+ 7. Spiritual Medicine B. Oh'h&pichaimi: Mystery 9. Indmduality: Dki~adPlunhm in He& 10. hfitakye Opsin: The ~eaLingP-er of ReLtionahip 11. ChlnglelihWaBn: Satura1 P-i 1 2. Dreama and Viions: The Reality of SpirituaI Interface 13. The Patient as HeJer 14. The Seventh Direction: Prevention and HeaLg Through Understanding the Self 15. Cuite' Iita: He&g Through Feeling 16. Wakan'tanka: The Existene of God Sa'kpe Chqter 6 Cmclusions and ~ossibilities 159 Sakolwin Chpter 7 ~eturnto The Seventh Direction Appendix A Description of Common Labota Cerernonie~ 173 Appendix B Six Basic Classes of Lakota ~ealers 177 en en dix C The Lakota Lnderstanding of walon'tanbil Gloimary and Lakota Pmnunciation 188 Hmrnitakqxpi. Anpeîu ki'le rnimte etan wowagalake. My relatives, 1 would like to peteach of you with a good handshake; in this work 1 speak fiom my heart. My name is Jonathan Ellerby, 1 am Jewish and was bom in Winnipeg, Manitoba, where I was raised. As well 1 grew up spending three months ofevery year in Lake of the Woods, Ontario, where rny family owns a cabin on an island in Ptannigan Bay. In many ways, 1 consider that area of Lake of the Woods my nie home. 1 was born to Isabel and Bill Ellerby. Both sides of my mom's family were Jewish and came fiom Odessa, Russia. My grandmother, Sadie Shein, was a first generation Canadian, and my grandfather, Lou Trepel, was bom in Russia. My father's parents were third and fourth generation Canadians and trace their roots largely fiom Scotland, and to some degree fiom England as well. Writing this thesis put me in a very difficult place. Many academics will reject my unonhodox style and inclusion of Indigenous ways of knowing and sharing information. On the other hand, many Indigenous people will reject sorne of the content and condemn me as a non-Indigenous person writing so candidly about sacred subjects iike healing and the Spirit World. I acknowledge both positions as valid and important. Nevertheless, 1 have tned to write a paper that demonstrates both my academic sophistication and knowledge of the literature, and a deep respect for and understanding of Lakota healing and spirituality . 1 understand that some things are not meant to be studied. Some things are inherently beyond matenalistic examination and evduation. For many Indigenous people, spiritual leaders, and traditional healers, Indigenous medicine and spirituaiity are matters that should remain beyond the microscope, beyond study and the -en word. The strange path of history however, has made it such that the non-Indigenous study and understanding of Indigenous spirituaiity and heaiing has bemme essential to the healing of Indigenous nations. If non-Indigenous institutions are to provide culturally appropriate care and to support Indigenous systems of healing, a meaningfûl understanding of Indigenous healing must come first. 1 have undertaken this project to contribute to the preservation and strengthening of Indigenous healing traditions through education. The maintenance of traditional healing ways is a matter of central importance to many Indigenous nations and chesimplications for al1 people. The health and fieedom of one nation shapes the health and fieedom of dl. In his autobiography, Sacred Fireplace, revereû Lakota Holy Man, Pete Catches shares a prayer for his readers. 1 respecttiilly offer these good words as a prayer for those who read this: May the Great Spirit's love, and in His goodness, bless you. The Great Spirit will bless those people who may read this book. 1 pray He will implant in their hearts a love and compassion for the sick. If we can each in our own way, and according to Our own means, be able to lend a hand to others, then we know that we live in the light of the Great spirit.' Catches. P. S. and P. V. Ce.Sacruj FmOwti Wh:LXe and TeacbiLlgs of a Lakoîa Medicine Man, Santa Fe, NM:CIear Light. 1999. 35. 1 would like to mend my deepest love and gratitude to my family in Wase Wakpa, both immediate and extended, 6iends and Eiders. WoPih(deep gratitude) to my Lakota mom, and al1 my brothers and sisters (big and smali), Grandma, and my Kola, 1 have learned so much fiom each of you about family, love and relationships - the essence of he Jing. As well, 1 want to express my gratitude to my own family and niends who have encouraged and supponed me throughout my academic work and spiritual adventures Wo;DiIato Rachel, who shared rnuch of the joumey in this Mastds pro- with me and helped me with cntical thought, love and support. Wo@iIato James for king my aernal academic colleague and spiritual brother. Wo 'pila to my wmmittee: Chris, Yvonne, Stan, and David, for supporting my creativity and spiritual Vision of acadernic work. 1 am honoured to have had each of you involved; a more gifted cornmittee in mind and spirit 1 cannot imagine. A special wojpila to Joe, who showed great support, interest and unconditional regard for me throughout this process. Wo'pila to the additional reviewers of this paper, Barbara and Gladys, Marlyn, Cathy, Laura, John, and Mark, who gave of their time and wisdom. My deepest gratitude to my mom who read through my work as it unfolded, and has always supponed me unconditionally in al1 that 1 do. A special wo'pila to my brother Lawrence who gave so much of himself to a detailed reading of this, and for his companionship on our parallel journeys. Also to my siaa Shauna for her support and readings. Finally, to Gene, Atë, what cm 1 say that you dont already know: with al1 my love, woipiia. 1 mua extend additional gratihide to the Indigenous traditionad healen and spinmal leaders who unknowingly contributcd to my work through ou.association during the time of my writing process. To Calvin; Fabian, Clem, and Bill; Don Umberto and Don Francisco: wo'pil;a. To the reader, wo pila, 1 am thankfbl that you have taken hme to read this. 1 encourage you to read it with an open heart and mind. 1 believe that you will find an original contribution to the literature, and a persona1 experience that wifl nourish your own understanding and expenence of healing in yow life.