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This document is for information purposes only and in no way should be understood as “teachings.” The information provided is only to give a person some insight regarding the terminology used in the Aboriginal community. Nothing in these descriptions is “knowledge” or “native wisdom.”
Cultural knowledge and teachings are found only in individuals and their relationships, not in books. For this reason, teachings and traditions are rarely written or translated into print. The best knowledge source regarding Aboriginal culture and traditions is the Aboriginal people and communities themselves.
Background
This description is to assist those with no familiarity of Aboriginal culture with some of the more commonly used concepts and terms in relation to Aboriginal cultural practices.
It is important to keep in mind that there is no one “Aboriginal” culture in Canada. First Nations cultures in BC alone are linked to and comprise of over 200 First Nations communities. Therefore to even define where on culture begins and ends is quite difficult.
However, there are some basic concepts and principles that are found in many Aboriginal cultures. Some of the practices and ceremonies that express these principles and values have origins in one specific Aboriginal culture, but have, over time, come to be used by other Aboriginal communities. For example, talking circles, which come from the Prairie cultures of Canada, are now commonly used by west coast communities. While there are very distinct differences in and between all Aboriginal cultures, this overview will not seek to identify specific origins of specific ceremonies. Rather, this will give a brief overview of some of the more commonly heard of concepts, ceremonies, and practices when working in Aboriginal communities. It is in no way a comprehensive analysis.
Health
In virtually all Aboriginal communities, the concept of health centers around balance and harmony within and between the mental, emotional, spiritual, and physical aspects of individuals. Human health is also seen as interdependent with the natural and spiritual world. The acknowledgement of this interconnection between human, natural, and spiritual worlds if fundamental to an understanding all of the aspects of Aboriginal cultures. More over, all the expression of culture such as language, art, and healing is not in and of themselves distinct practices within community life but different expressions of a holistic way of living in community and culture. For example, transformation masks seen in Northwest Coastal Cultures used in various ceremonies illustrate the interdependence of artist, spiritual, and healing practice.
Common Practices & Concepts
Aboriginal cultures are rooted in oral traditions. Through oral tradition, the culture is preserved and carried on through the word of elders and leaders. Aboriginal healing generally centers on ceremonial practices, and all ceremony is rooted in “teachings” and stories. For Aboriginal cultures, stories are not fictional accounts, but an acknowledgement that human beings and human life is rooted in the stories we live by.
The authenticity and integrity of the teachings and ceremonies are governed by specific and often strict protocols and practices. Ceremonies are always conducted by leaders or ceremonial Elders.
It is important to note that when you are planning to attend a ceremony, ensure that you are aware of the show respect by asking about process and guidelines that participants are expected to follow.
There are 4 main parts of ceremony:
Opening prayer;
Each of these are themselves ceremonies within a ceremony.
1) Opening Prayer
Usually lead by an elder, the opening prayer is intended to acknowledge the gratitude for life and ask for assistance with the work or intention of a gathering.
2) Work
The work is focused upon the specific intention of the ceremony, for example, to give an Indian name.
3) Give away
Part of all Aboriginal ceremony, the giveaway is the enactment of a core value in Aboriginal culture, the practice of generosity.
4) Feast
The feast is usually opened with a prayer, and often, a “spirit plate” is made to feed the guests from the spiritual world. It is customary to have helpers feed the elders prior to people feeding themselves or their children.
All ceremonial practices are a form of prayer. Prayers in Aboriginal cultures are an expression of the human relationship between the Creator and spirit helpers (guardian angels) and are offered at individual or group ceremonies.
Elders may be either men or women and are the carriers of the wisdom and teachings rooted within the culture.
Acknowledgement of the four directions, sometimes referred to as the four powers or four winds, play an integral part of many cultural practices. Pow-wow arbors (dance grounds), smoke houses, sweat lodges, smudge ceremonies, etc. all acknowledge the four directions. For example, west coast big houses have the doors facing directions in relation to times of the day, time of life, and time of year. One of the more common embodiments of the teaching of the four directions is the medicine wheel.
The medicine wheel comes from prairie cultures but is now common to all Aboriginal communities. The Medicine Wheel is a symbol that represents the circle of life. It is a very deep and complex symbol. A full understanding of all the teachings related to the Medicine Wheel would take a lifetime. A core concept of the Medicine Wheel is balance, harmony, and interconnectedness. A Medicine Wheel can represent:
The four stages of life: infant, youth, adult, and elder
One of the most common ceremonies is the Smudge. It is usually considered a purification ceremony. This ceremony is done by burning specific plants and brushing the smoke over oneself. Like all ceremonies, the smudge invites health into a person’s life.
Many traditions acknowledge four main plants for ceremonial use, such as the smudge. The plants are: Cedar, Sage(s), Sweetgrass, and Tobacco.
Sitting in a circle, a group will take turns sharing and/or discussing specific issues.
Usually carved with specific symbols such as the eagle and/or thunderbirds, the talking stick acts as the “law” of the circle. The person who has the talking stick is the only person who can talk in the circle.
The healing circle is a talking circle with the intention of specifically addressing or healing an individual or individuals. Often lead by an elder or spiritual leader, the healing circle is more formal than the talking circle.
Aboriginal peoples regard the eagle as a sacred bird. The eagle represents core values and/or powers such as strength, loyalty, honesty, and compassion. Like all ceremonial objects, the eagle feather is always treated with utmost respect.
The sweat lodge can best be described as a rebirthing process. It is used for purification, for spiritual renewal and of healing, for education of the youth, etc. A sweat lodge is a small covered frame of willows with hot rock placed in the center. Water is thrown on the rocks to create steam. “There’s something that happens in a spiritual sense that is powerful and uplifting,” says William J. Walk Sacred, a Cree medicine man.
The pipe ceremony is a sacred ritual for connecting physical and spiritual worlds. “The pipe is a link between the earth and the sky,” explains White Deer of Autumn. “Nothing is more sacred. The pipe is our prayers in physical form. Smoke becomes our words; it goes out, touches everything, and becomes a part of all there is.”
The Sun Dance amongst the plains cultures is as a replay of the origin of human culture and focuses on gratitude to the Creator for the renewal of life.
Fasting is a fundamental aspect of Aboriginal spirituality. A fast is undertaken for personal reason and almost always requires an Elder to guide the ceremony. Many cultures use a four-day fasting period. In some cultures, the Sweat Lodge is used for the fasting ceremony.
Some ceremonies such as “doctoring” sweat require the participant to eat a meal. There are specific rituals requiring special foods. Sacred food for the Ojibway, for instance, consists of wild rice, corn, strawberries, and deer meet. Typical feast goods for the Cree from the prairies would be Bannock (Indian bread), soup, wild game, and fruit (particularly Saskatoon berries or mashed choke cherries). For a West Coast Indian, sacred goods might include fish prepared in a special way. Although foods may differ, their symbolic importance remains the same.
Some say the name is derived from the Algonkian work meaning, “to dream.” Pow-wow is a time for celebrating and socializing. In some cultures, the pow-wow itself was a religious event, when families held naming and honouring ceremonies.
The giveaway is held to express gratitude to the people for witnessing and supporting the individuals and families through specific events. For instance, a family celebrating a member’s formal entry into the dance circle, or wishing to commemorate the death of a loved one, often hosts a giveaway during a pow-wow. This tradition embodies the value of sharing with others.
Coastal Cultures often incorporated winter ceremonies. These ceremonies are often organized by the specific leaders and are build upon sacred stories, practices, and protocols. Winter ceremonies are usually held in community big houses. These ceremonies are considered a powerful means of addressing the ill health of individuals, families, and communities.
The potlatch is a ceremony common to all Pacific Coast tribes. The chief of one lineage or tribe will invite other communities to a ceremony of feasting, dancing, and gift giving.
A Naming Ceremony is where an individual is given an “Indian name.” There are various types of names given for various reasons. For some cultures, family names are given to members of the family who are then required to “carry” the name and to ensure that they conduct themselves in a way that the name indicates. For example, if the name refers to courage, the individual will need to act courageous to ensure their integrity and the integrity of the name.
Another common purpose for receiving an Indian name is to acknowledge a new relationship to the community and/or spiritual world. For example, when an individual is given certain spiritual rites, they may also receive a name to go with those specific spiritual rites.
A traditional west coast (coast salish) ceremony, the witness ceremony is intended to ensure the community members “witness” certain events, such as a Naming Ceremony. Specific individuals are called to witness the event and are usually given two quarters as acknowledgement for their work of witnessing. Those who accept to witness are responsible for ensuring that the community knows of the event and to vouch for the integrity of the ceremony for future reference.
A burning ceremony is done to acknowledge and/or feed relations in the spiritual world. When feeding a spirit of a specific individual, it is common to also burn certain object that the individual may require in the spiritual world, such as clothes.