What's a Native American "Medicine Bag"?

A Native American medicine bag is a small leather bag or pouch that contains various healing objects. They are often painted or beaded with designs specific for the wearer. This is done to entice or invoke the spirit of the animal, figure or symbol.

What's inside is another story. A medicine bag can contain innumerable objects. These objects are as unique as the person wearing it. Many people add their own "medicine" or healing objects. Although, most often a medicine person or indigenous healer will make the bag and add the contents. Common medicine bag objects are stones, ash from a ceremony fire, roots and barks, herbs, feathers, dirt from a ceremonial ground, or wood from a tree struck by lightening.

Many people like their medicine bags very ornate and fancy, but in reality the bag should be downplayed. This is especially true when a medicine bag is made for protection, for instance, protection from jealousy, enemies, negativity, bad spirits, illness and the list goes on and on. A medicne bag is kind of like an "ace up your sleeve".  Or maybe like a spray can of mace or another self defense weapon. You keep it handy, but you don't wave it around or threaten folks with it.

Medicine bags or pouches last a long time. They are made of leather and are extremely durable. But there comes a time when the medicine bag just wears out. The neck cord has broken so often it may look like a string of knots. The leather has worn down and looks like it's been left out in the rain too long. What do you do with it at this stage? You take the bag and it's contents to a remote location. Somewhere that people seldom go to. Then hang the medicine bag or pouch in a tree where it's barely visible. The helping birds such as ravens, crows, eagles, or hawks and the "invisible beings"such as angels or guardians will disassemble the bag and remove all traces of it. Some people have been known to bury their bags. But this isn't recommended. In the earth the bag will continue to exist and the special medicine belonging to it could be dug up and innocently or not so innocently misused. There are stories of ancient medicine pouches that were found, taken home or put in a museum and then all sorts of terrible things began to happen. Anyway, it is much better to let the angelic beings and our helper birds take care of something as precious as a medicine bag.

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Native American Medicine Bags and Pouches 

F R E E   R E C I P E

Native American Cooking

P L U M   W O J A P I  

3 cans of plums

Sugar

Cornstarch

Water

Save 1/4 cup plum juice and set aside. Empty all cans of plums and juice into a medium saucepan. Add two cups of water. Add sugar if needed. Bring to a boil, reduce heat and simmer for approximately 30 minutes until fruit is soft and water is reduced.

Mix the reserved 1/4 cup juice with enough cornstarch to make a thick paste. Spoon paste into plums and juice. Stir until mixture is thickened to the consistency of pudding.

Serve with Fry Bread or alone as a desert with a meal.

Note: Basically any fruit or berry indigenous to the North American continent can be used for Wojapi. The most common other than plums are: cherries, raspberries, strawberries, and blueberries.

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The History of Native American Bone Chokers

What they were used for – How they were made – What they were made of

Bone chokers originally were made from bird legs. They were seldom used as just ornamentation. They were used as physical protection for the throat from a possible knife attack. The jugular vein is in the neck and is lethal if cut. They were also used in conjunction with physical protection as a spiritual protection for the voice. Because most birds are noted for the sounds they make or for their singing quality. The spirit of the bird could be invoked to protect the person’s voice from ailments, jealousy or fatigue. There is also a cultural saying for men – “You become a man when you can speak your heart to the people - clearly and without fear - honor, bravery and victory are yours.”

The bird was not always killed to make the chokers. Most often they were found after a preditory animal had already killed them or they had died a natural death. This was considered a good sign when found. Not only for the people who needed the chokers but for the bird, so it’s life would be of honor, value and service. In all instances every part of every animal was used. Nothing was thrown away. This is done out of respect for the sacrifice the animal made and to honor it’s life. 

In some cases, the leg bone of a specific bird was needed. Prayers were made to the bird (usually an eagle, hawk or owl). The hunter would fast and pray sometimes for days on end. He would wait until the bird came to him. A typical story of this sort of thing, is the bird came to the hunter and landed right in from of him and sat without moving until the hunter took it’s life. They say that while the bird sits in front of the hunter. They converse with their hearts. The bird has to willingly and happily give it’s life for the purpose needed or the hunter will not kill it. Among the people, giving of life so that others may live is the ultimate ending to our existance on the earth.

Bone chokers made from the bones of bird’s legs were practical. They already had a hole through the center where the marrow was. They were already cylindrical and only a little smoothing and shaping was needed. The leg bones were cleaned and smoothed and shaped by boiling them until softened. Flint was used to trim any irregularities and a smooth stone was used to shine and smooth the surface. Beads were smaller bones which had been sliced or cut. These bones were sometimes colored with a variety of minerals, most common was red earth (vermillion). The red earth was mixed with fat and then rubbed repeatedly over the bone while the bone was still soft from boiling. To preserve the color they were regularly rubbed with fat to create a shiny coating. This also kept the bones from becoming brittle.

Real sinew from the leg of a deer or buffalo was used to thread the bones and beads. Deer or buffalo sinew was chosen because the strips of sinew were longer than other animals. Before needles a bone awl was used to punch holes in the hide spacers for threading the sinew.

Each bone choker had very special and personal meaning for the wearer. Many times they were dreamed prior to their making. It was seldom that the wearer would make their own choker. There were specific people in the tribe that did this. Many times they were assistants to a medicine person or a medicine person themselves. On the occasion that the wearer made their own choker it was usually because they dreamed it this way. Although, much help and assitance was given to the dreamer while making the choker.

Today it is much the same. You can see all kinds of chokers with symbols and specific colors for the wearer.  Wolf, bear and eagle are very common. Purchasing a choker from isn’t any different from the traditional way of compensation. Which would be supply the maker with a blanket, a horse, food, etc. Any thing that is necessary to maintain life was appropriate payment. So, today we have money.

As a person who makes these chokers, I consider it a great honor when someone purchases mine. Prays are made before I even touch one of the materials that go into a choker. Then songs are sung and more prayers are made for the well-being of the wearer as the choker is assembled.  Choices in color and symbols come from deep prayer. As if I already know the soon to be owner. Interestingly, as soon as I finish one, an inquiry comes or a purchase occurs. 

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Amethyst — Sending a Voice  Stone  (The Talking Stone)

Amethyst sends a voice out into the universe. Whatever  you’re feeling and thinking,  Amethyst will translate and send. This stone is especially good for people using mantras and the Secret or Law of Attraction.  Use this stone carefully, whatever you think and feel,  it will send and the Universe will manifest.

Wear it in a medicine bag or in a piece of jewelry.  Or use it as a meditation tool to focus your sight on. 

Although,  I caution whatever way you use it, use it only on days and times when you are  focused.  It is best to use in an uncut, unpolished, raw form. The “voice” in it’s natural state is clearer and louder with more force and  power. 

There are sounds  and/or songs that resonate with every crystal, stone, rock or mineral.  To find the tonal vibrations, hold and/or look at the stone in a meditative state and wait for a tingling sensation in your stomach (2nd chakra) around your navel. When the tingling begins, without thinking,  open your voice and let the sound(s) or song come out.  It’s a good idea to have a voice recorder, such as tape or digital . Since you are in a meditative state sometimes it’s hard to remember the earthly stuff.

After you have the sound or song that goes with your stone use it every time you use the stone. It will awaken the stone, especially if it hasn’t been used in a long time. Also, the sounds or song will help the stone focus on you, and not on other transmissions and interferences that may be in your environment.  Living in a crowded environment like a city or apartment complex can buffer your intent because of so many other intentions in close proximity.  Use the song to eliminate these interferences.

How do I know that?  During my early training in the ceremonial ways of the Lakota, I found a particularly rare  rock. My teachers taught me how to retrieve the song that belonged to it.  I have used this teaching for every stone that comes to me.  The method for doing this is basically described above,  waiting for the tingling in your stomach navel area and then letting the sound out. 

I was also taught  several ways to talk with the “rocks”.  Some rocks have ears, some have mouths, some you can put to your ear and hear a buzzing sound. Sometimes it takes years to learn how to work with a particular stone.  Stones have a very different sense of time. Consider that they are the first living beings on the planet. Each one is eons old.  Some of you may know the Lakota word  “Tunkasila”, which is generally translated as “grandfather”,  but the original word means “very ancient rock”. It was an analogy for the Creator, Ancient Mystery, God,  etc. There’s a lot of wisdom and power in that. So, take your time.  Make sure you get something authentic and not a creation of wishful thinking.  I waited seven years for one particular rock’s song. And then it came out with so many songs,  I couldn’t remember them all. Each song was for a particular healing modality.  My teachers say that each of those songs is in my heart and I will remember them when the time comes.   

Native American Sweat Lodge “Inipi” Ceremony

This is a talk about “Inipi” or Sweat Lodge Ceremony.  In Native American traditional ways we learn by listening to our elders talk and tell stories. This article is meant to be just that. I will tell the story as my teachers did and then at a later time I will add more to the knowledge.

Imagine we are sitting around a fire maybe at Powwow or maybe Sun Dance, or even in our own backyard. The hour is late and everything around us is still and quiet except for the crackle of the wood burning. A voice begins to speak….

Did you know there are different types of Inipi (Sweat Lodge) ceremonies? Many think the Sweat Lodge is only for cleansing and purification. But, this is not true; there are many kinds of Inipi or Sweat Lodges.

There are Sweat Lodge ceremonies held when a relative has died. These help the deceased person cross over to the other realm. They are usually held for four nights. Night is the time for the spirits of the deceased or “Wanagi”. After the sun goes down, and especially between midnight and pre-dawn, they wake up and are moving around. The four days is the time when the newly deceased is able to communicate important messages and to say their goodbyes. These Sweat ceremonies are also for the mourners to end their official time of mourning. Which is usually 13 moons or approximately one year. The ceremony for the end of the time of mourning is called “Wasigala” and can be done without the Sweat Ceremony.

There are also Sweat Lodge ceremonies for the healing of illnesses. These are called “Doctoring Sweats”.  These ceremonies may only have the patient and medicine person in the lodge. The rest of us would stay by the fire and pray or be busy in the house cooking. Or sometime there may be a few singers and other people close to the sick person inside the lodge.

Most of us have been to Sweat Lodges that contact the Tunkasilas or ancient beings for advice and guidance during difficult and perilous times. It is said that in the Sweat Lodge we meet the Tunkasila or elder spirits half way. These sweats are usually very hot. They make us so uncomfortable that we are forced to stay in a state of prayer, which is very far removed from our everyday busy worlds. This is how we meet the Tunkasilas half way. Some us don’t eat or drink so that we are even further removed from our material world. Many of us let our hair loose and unbraided or untied. This is another way to remove us from the material world. We are not concerned with how we look. That is why your elders may tell you not to wear jewelry, or make-up.

Then there are Sweat Lodges for activating, renewing or cleansing of sacred objects, medicines or canunpas (sacred pipes).  In the case for cleansing, these are very serious ceremonies. It means that something has happened to the sacred object that has harmed or weakened it. The need to cleanse a sacred object is a very sad thing. Many tears are shed during these ceremonies. For the renewal of a sacred object or medicine is far less serious and is a little like breathing fresh air into it and letting the sun shine all over it. Activating a sacred object is another serious ceremony. It is necessary when a person takes the responsibility of carrying a canunpa (sacred pipe) for the people. This is best done where the Buffalo Calf Pipe resides in Green Grass, South Dakota. Although, I have heard of it done in other places when necessary. Activating other types of sacred objects or medicine can happen anywhere, but usually takes a Medicine person to conduct the ceremony.

Sun Dance Sweat Lodges are especially for the people preparing to Sun Dance they are held frequently during the time of preparation. Sweat ceremonies are also held during Sun Dance for the Dancers and for the people attending.

Hanbleceya, or as you may have heard it, “Vision Quest” Sweat Lodges are held during the one to four year preparations leading up to the Vision Quest. Also they are used just before the person goes on the hill for Hanbleceya (Vision Quest). And they are used immediately when the person comes down from the hill.  As an important note, I have used the term “Vision Quest” only because it is so popular and understood by many. But you should know that in Lakota,  “Vision Quest” is not the translation for Hanbleceya. The real translation is “Crying or Praying through the night”. Ceya means both crying and praying as they are considered the same thing.

Wopila (Gratitude) Sweat Lodges. These are usually held within a year of a healing or another blessing. A big feast is held afterward and gifts may be given.

These are the most common Sweat Lodge ceremonies, but I’m thinking maybe some of you are wondering how to become a Sweat Lodge leader? This is a natural question. I will tell you how it happened to me. It took many, many years of attending the Inipi with my elders; listening to their stories, taking their words to heart and paying attention when they wanted to teach me. As the years went by I was given a variety of “rights” such as making sacred canunpa bags and medicine pouches, making a ceremony fire, cooking sacred foods, fixing eagle feathers for naming ceremonies, rights to ceremony songs and many others. But before I received the rights to anything I was instructed in all the history, the details, the materials, the origins of the songs and anything else you can think pertaining to the particular skill.

When I was around 35 years old, I received a sacred canunpa from my grandparents and asked to carry it for the family and all our relatives. I accepted. Then when I was visiting an elder relative and attended her Sweat ceremony, at the start of the Sweat she announced to the attendees that I was her equal and that I would assist in conducting this ceremony. Later, I was asked to conduct a Sweat ceremony for some elder women. After the ceremony I was told that I would be conducting these ceremonies the rest of my life. And I have.

This may sound all very complicated and almost impossible to achieve. But, this is how it happened for me and is not necessarily the way it is for everyone. My training was very strict and very lengthy. I hope I have not discouraged anyone. I live off the reservation now and attend Sweat ceremonies that are conducted by someone who although, Indian, never lived with his people or received any traditional training. He received a vision and that is the way he conducts his ceremonies. I attend and respect his ceremonies. They are powerful and serve the true purpose of an Inipi or Sweat Lodge ceremony, even though he wasn’t traditionally trained as I was.

You are all my relatives.

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