TOBACCO (SEMAH)

Sacred tobacco is used to make smoke, is one of the most sacred of plants for Native people. It is said to be the main activator of all plants. It was given to us so that we can communicate with the Spirit world and when you use it, all things begin to happen. Tobacco is always offered before picking medicines.

When you offer tobacco to a plant and explain your reasons for being there, the plant will let all the plants in the area know your intentions and why you are picking them, tobacco is used first as an offering for everything and in every ceremony.

Going to ceremonies you would offer tobacco to the Elder leading those ceremonies along with an honoring gift. This announces your intention and the Elders may ask you of your intentions with this offering.

SWEET GRASS (WEENGUSH)

Sweet grass is the sacred hair of Mother Earth; its sweet aroma reminds people of the gentleness, love and kindness she has for the people; this is why Native people pick it and braid it in 3 strands representing love, kindness and honesty. Sweet grass is used for smudging and purification of the spirit; when Sweet grass is used in a healing or talking circle it has a calming effect. It is said that it attracts the good Spirit, so use it to call in the Spirit.

EuropeanTraditions

Sweet grass was strewn before church doors on Saints' days in northern Europe, presumably because of the sweet smell that arose when it was trodden on. It was used in France to flavour candy, tobacco, soft drinks, and perfumes. Widely used in neo-pagan practice (syncretized from North American indigenous practice). In Europe, the species H. alpina is frequently substituted or used interchangeably. In Russia, it was used to flavour tea

CEREMONIAL SAGE (SUKODAWABUK)

Sage is used in many different ways, it helps the people prepare for ceremonies and teachings. Because it is more medicinal and stronger than Sweet grass, it tends to be used more often in ceremonies, it also has physical healing properties, you can boil sage and drink it as a tea.

Sage is for releasing what is troubling the mind and for removing negative energy, it is used for cleansing homes and sacred items. There is male and female sage.

Ceremonial use of Cedar (Keezhik)

Like Sage and Sweet grass, cedar is used to purify the home, it also has many restorative medicinal use. When mixed with sage for a tea, it cleans the body of all infections, cedar baths are also very healing. When cedar mixed with tobacco is put in the fire it crackles, this is said to call the attention of the Spirits to the offering that is being made. Cedar is used in sweat lodge and fasting ceremonies for protection, cedar branches cover the floor of many sweat lodges and some people make a circle of cedar when they are fasting. It is a guardian spirit and chases away the bad spirits.

Since it is believe, in many cultures, that the plants we use to burn and purify ourselves provides us with access to their soul and power, it is essential that we ask their permission before gathering these plants. Take only what we need without damaging the plant and give thanks for what we took. If you did not pick these plants yourself, know that someone else did that for you and that you could still give thanks for the life of those plants and the people who did pick them.

The format of the smudging in today's rituals varies from culture to culture and so does the plants and herbs used for such sacred ceremony. In the Dancing To Eagle Spirit Society's rituals we utilize mostly sage (all kinds), cedar, juniper, sweet grass, lavender, wild tobacco, Native American Tobacco.

THE MEDICINE WHEEL

The term "Medicine Wheel" is not a native term. Initially it was used in the late 1800's and early 1900 by Americans of European descent in reference to the Bighorn Medicine Wheel located near Sheridan, Wyoming. Later, research on the Plains identified other features characterized by a variety of stone circles and spoke configurations. Because of general similarities to the Bighorn Wheel, the term "Medicine Wheel" was extended to describe them as well.

The Big Horn Medicine Wheel consists of a central circle of piled rock surrounded by a circle of stones, "Rays" of stones travel out from the central core of rock and its surrounding circle. The whole structure looks rather like the wheel of a bicycle from the air. There is no real consensus as to when the medicine wheel began to appear in Native American Culture except to say that some of the wheels date back two to four thousand years BC, the time of the Great Egyptian Pyramids. Some archaeologist and geologist even go as far as saying that The Big Horn Medicine Wheel is as old as a few million years

Alberta, Canada has about 66% of all known medicine wheels (a total of 46) this suggests that Southern Alberta was a central meeting place for many Plains tribes who followed Medicine Wheel ceremonies. A majority of these ceremonies were to celebrate the Summer Solstice - June 21st, while other ceremonies would carry out through the summer season.

These ceremonies would make it correct to say that a Medicine Wheel is a physical manifestation of our Spiritual energy. In other words an outward expression of our internal dialogue with the Creator (God) and the spirit within.

The individual or community can see what is going on within by examining what has manifested outwardly in the mirror like situation the Medicine Wheel shows us. It is also a wheel of protection and it enables us, and allows us to gather surrounding energies into a focal point and to commune with Spirit, Self and Nature. Thus, it is a model to be used to view self, society, or anything that one could ever think of looking into. Medicine Wheel teachings are vast and limitless and form the basis of most First Nations beliefs - The great circle of Life.

These teachings are among the oldest teachings of First Nations people. The teachings found on the Medicine Wheel create a bio-psychosocial and spiritual foundation for human behaviour and interaction. The medicine wheel teachings are about walking the earth in a peaceful and good way, they assist in helping to seek; healthy minds (East), strong inner spirits (South), inner peace(West) and strong healthy bodies (North).

As mentioned earlier, a Medicine Wheel can best be described as a mirror within, which everything about the human condition is reflected back. It requires courage to look into the mirror and really see what is being reflected back about an individual's life. It helps us with our creative "Vision", to see exactly where we are in life and which areas we need to work on and develop in order to realize our full potential. It is a tool to be used for the upliftment and betterment of humankind, healing and connecting to the Infinite.

Today, the Medicine Wheel has become a major symbol of peaceful interaction among all living beings on Mother Earth... representing harmonious connections.

Scattered across North America there are a number of stone Medicine Wheels. Some are extremely large circles greater than 12 meters in diameter. They are the remains of special ceremonial dances and spiritual events celebrated by the Plains First Nations people.

Despite their physical existence, there is a lot of mystery that surrounds the Medicine Wheel. Without written records, little is understood about their meaning. The ancient medicine wheels themselves contain significant stellar and cosmological alignments as the Plains people believe that Star Woman fell to the Earth to help create Turtle Island. One such alignment is that the wheel points towards the rising sun or to certain star nation constellation(s).

Over time, Medicine Wheels have changed and evolved into many different kinds and have provided a tangible mechanism upon which the healing of people,communities and nations can be focused.

The term "Medicine" as it is used by First Nations people does not refer to drugs or herbal remedies. It is used within the context of inner spiritual energy and healing or an enlightened experience often referred to as "spiritual energy's"... The Medicine Wheel and its sacred teachings assist individuals along the path towards mental, spiritual, emotional and physical enlightenment.

There have been many books written about the Medicine Wheel, and they often differ as to the placement of some of the teachings. For example, there are some Lakota teachers who place the yellow race in the west and the black race in the east; others suggest the wheel is walked in a counter-clockwise direction. So little is really known about the original teachings of this ancient tool, however, it is safe to say that there is probably no wrong way to build a wheel. It is more of a question of what resonates within each individual as he/she studies the teachings. I can only speak about the Medicine Wheel according to my teachings and that I have come to know through out my spiritual walk. Within this paper I am describing three types of Medicine Wheels which I have worked with over the years.

---- Sandra Laframboise and Karen Sherbina

BUILDING THE MEDICINE WHEEL

Rock Medicine Wheels

One of the main stone medicine wheels that is practiced consists of 36 stones laid in a certain way creating the beautiful circle above.

The stones are laid beginning in the center, with the first Rock being the Creator, the second in the East being Mother Earth, and going clockwise the third in the South-West for Father Sun, the fourth in the North-West for Grandmother Moon, the fifth a little more to the North-West for Turtle, the sixth in the North for Frog, the 7th in the North-East for Thunderbird, the 8th in the East corner near to the South for Butterfly. This arrangement completes the inner circle.

Then we continue by laying down the corner stones of the four Cardinal Directions, the 9th being in the East representing the Eagle, the 10th being in the South representing Mouse/Wolf/Coyote/Red Tail Hawk, the 11th stone laid down in the West representing Brown Bear, and the 12th stone in the North representing White Calf Buffalo Woman.

The next to last process of a laying down rocks in the circle is the outer circle beginning again in the North-East beside the 9th rock we laid down the 13th rock and I put the Snow Geese, the 14th rock I put the Otter, the 15th rock I put Cat and it goes on in a circle till we meet the 9th rock of the East.

By then you have laid your inner circle and your outer circle. It is time to make your criss-cross inside the outer circle to touch the inner circle.

The criss-cross on the inside of the outer circle but not inside the inner circle is your final step. Again you begin this one in the North-East stone number 9 and going down the south just touching the inner circle till it becomes rock number 27. Again in the East you would begin the criss-cross starting with rock number 28 until all the rocks laid down touch the inner center marking rock number 30. Then you lay more rocks from the south to the inner circle rocks till it becomes number 31 keeping in mind that no criss-cross stones is to enter the inner circle. Lastly, starting from the number 12 going inside the outer circle towards the inner circle you would lay down rock number 34 to 36, keeping in mind that each rock has a special representation for you and an animal spirit helper.

You can build a medicine wheel out of all kinds or rocks which has special meaning to you and place it in your garden, the corner of a room or you can draw a medicine wheel on paper. What ever the venue, it is important to remember that this is another tool to be used on your healing and spiritual journeys.

---- Sandra Laframboise and Karen Sherbina

WORKING THE MEDICINE WHEEL

The Medicine Wheel can be called a mental construct. It orients us on a time-space continuum. The Wheel divides our world into different directions and applies specific meaning and significance to each direction. This directional orientation is achieved by simple observation of the natural world. The sun rises in the east and sets in the west. Regardless of where we sit on the globe there are four phases of the moon and typically four recognized seasons. These phases and seasons follow each other in a circular and sequential rotation, because of this, our personal medicine wheels are a reflection of our relationship to the natural circular evolvement of the world.

The Wheel can be used practically to help an individual understand and deal with specific life circumstances (e.g. jobs, relationships, and illness). One example is the hormonal cycles manifesting from the brain, ovaries, and uterus. These are easily understood in terms of the Wheel. It ties these events to natural lunar rhythms both physically and energetically. Within the framework of the Medicine Wheel we see ovulation and conception occur in the full moon of the east while, menses and birth occur in the new moon of the west. This framework allows one to look at these experiences in a new way, a way that is more easily understood because it is related to our experience of the natural world. Working the Medicine Wheel Archetype empowers the individual. It gives one new tools with which to embrace the chaos of life. It serves as a way to focus and reconnect to the rhythms of the natural world.

The Wheel can also be used to contemplate the flow of events unfolding over months, years or a lifetime. One could even apply this to familial patterns and past lifetimes.

Our consensual experience of the physical world determines a lot of what goes where on the Medicine Wheel. Working the Wheel is accomplished in both consensual reality and through personal introspection.

CONCLUSION
In conclusion, there are many different ways to utilize or set up a Medicine Wheel. Despite this, the philosophies/principals and effective outcome are the same. It teaches us that we have four aspects to our nature; the physical, the mental, the emotional, and the spiritual. Each of these aspects must be equally developed in a healthy, well-balanced human being through the development stages of our life. To bring ourselves into balance in each area puts us in balance. Equal emphasis needs to be given to each of the directions of the Wheel. This can be accomplished through sheer will power or methodical introspection and action. However, if we do not do this, then we, Aboriginal People, believe that we are not walking in balance.

---- Sandra Laframboise and Karen Sherbina

AN ELDER FOR THE TRIBE

Traditionally our old ones were the story tellers. Things were passed this way from generation to generation. For this reason the elders made it a point to remember every details so they could relate it at a later time. They were the word and picture carriers making history and spiritual values alive and important. In the last century we spoof their stories and in so doing make them feel foolish.

The truth is that many of our young’s are ignorant of what is valuable and precious and how to appreciate age. Age is grace - a time far too valuable to waste. We can get over being poor, but it takes much longer to get over being ignorant.

Elders are recognized in several ways, by age, by knowledge, by spiritual commitments to their tribe, by the people. The Elders hold a special place in Native Society. Our Elders are the carriers of our memory and life experiences. The youth have the energy while the Elders exercise their wisdom. It is everyone's responsibility to grow into a respected Elder; one who is sought out for advice and council.

At Native Gatherings, the Elders eat first while the young wait their turn. Elders can often be seen in the center of a group of young ones sharing their knowledge. Our American society today is so youth driven that it has forgotten that Elders also have a contribution to every day life.

“It is important to note that the title “Elder” does not necessarily indicate age. In
Aboriginal societies, one is designated an Elder after acquiring significant wisdom and
experience.” ( Meadow Lake Tribal Council website)

Elders are people who:

-have significant wisdom in areas of traditional aboriginal knowledge.
-are recognized as having that wisdom by their community, their Nation.
-have the capacity to transmit this knowledge to others.
-Within Native culture, the Elder occupies a revered position: he or she is a person gifted with great wisdom, an individual who advises, resolves disputes, and acts as a model of acceptable behaviour within the Native community.

Although Elders are very much an element of reservation life, they are developing a role within the culture of urban Natives.

---- www.dancingtoeaglespiritsociety.org

MEDICINE BAGS

A medicine bag is an ancient item that spiritually represents the person who wears it. Medicine bags can be as small as 1 inch by 1 inch or as large as 30 inches in length. They are typically made of leather from the deer, elk, moose or buffalo and you can purchase such a bag at most metaphysical stores or make your own.

The reasons to carry a medicine bag are for guidance, healing and protection. Most medicine bags contain a quartz crystal as one of its objects. Quartz energy resonates with all the energies of the physical body and is considered a remarkable healing stone. It connects you to your spiritual self.

Other items you might like in your medicine bag are items you may have found a special attraction to or resonance with in your life. For example, a special shell you found at the seashore, a feather you found, or a piece of pine tree or a juniper berry that holds meaning for you. We often meet up with items that seem to be just waiting for us to pick them up and carry them home and then we don't know what to do with them. This is one place to give them a home close to your heart. The essence of these special items create an energy in your medicine bag and that energy is the force that represents you. So by creating a medicine bag and wearing it close to your heart you are connecting with your spiritual self, the authentic you and always remembering who you are.

Traditionally most Native American had a "medicine bag" much like a purse. Like the purse, the medicine bag, which might be three or four feet long, contained objects and substances which had a meaning for the owner. As years went by items were added. For example, a person could find a feather, and come to believe that he/she could access the power and magic of the Great Spirit, therefore, that feather would go into the medicine bag. The same thought and meaning could be giving to roots, herbs and stones.

I'm not sure this a complete list.., as my own teachers told me that there were more than 120 tribes, just in Canada alone, at one time.., but I'm sure that some of you may be surprised to know that there were even this many. There were also many different languages among different tribes.. and thus.., why some church reps. thought that Native people worshipped many different Gods..

There is only "one" God for us.., with many different names..

Unfortunately and sadly..., many tribes disappeared, after 1492..:

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

NATIVE AMERICAN TRIBES & LANGUAGES

A

A'ananin (Aane), Abenaki (Abnaki, Abanaki, Abenaqui), Absaalooke (Absaroke), Achumawi (Achomawi), Acjachemen, Acoma, Agua Caliente, Adai, Ahtna (Atna), Ajachemen, Akimel O'odham, Akwaala (Akwala), Alabama-Coushatta, Aleut, Alutiiq, Algonquians (Algonkians), Algonquin (Algonkin), Alliklik, Alnobak (Aln�bak, Alnombak), Alsea (�ls�, Alseya), Andaste, Anishinaabe (Anishinabemowin, Anishnabay), Aniyunwiya, Antonia�o, Apache, Apalachee, Applegate, Apsaalooke (Apsaroke), Arapaho (Arapahoe), Arawak, Arikara, Assiniboine, Atakapa, Atikamekw, Atsina, Atsugewi (Atsuke), Araucano (Araucanian), Avoyel (Avoyelles), Ayisiyiniwok, Aymara, Aztec

B

Babine, Bannock, Barbare�o, Bari, Bear River, Beaver, Bella Bella, Bella Coola, Beothuks (Betoukuag), Bidai, Biloxi, Black Carib, Blackfoot (Blackfeet), Blood Indians, Bora

C

Caddo (Caddoe), Cahita, Cahto, Cahuilla, Calapooya (Calapuya, Calapooia), Calusa (Caloosa), Carib, Carquin, Carrier, Caska, Catawba, Cathlamet, Cayuga, Cayuse, Celilo, Central Pomo, Chahta, Chalaque, Chappaquiddick (Chappaquiddic, Chappiquidic), Chawchila (Chawchilla), Chehalis, Chelan, Chemehuevi, Cheraw, Cheroenhaka (Cheroenkhaka, Cherokhaka), Cherokee, Chetco, Cheyenne (Cheyanne), Chickamaugan, Chickasaw, Chilcotin, Chilula-Wilkut, Chimariko, Chinook, Chinook Jargon, Chipewyan (Chipewyin), Chippewa, Chitimacha (Chitamacha), Chocheno, Choctaw, Cholon, Chontal de Tabasco (Chontal Maya), Choynimni (Choinimni), Chukchansi, Chumash, Clackamas (Clackama), Clallam, Clatskanie (Clatskanai), Clatsop, Cmique, Coastal Cree, Cochimi, Cochiti, Cocopa (Cocopah), Coeur d'Alene, Cofan, Columbia (Columbian), Colville, Comanche, Comcaac, Comox, Conestoga, Coos (Coosan), Copper River Athabaskan, Coquille, Cora, Coso, Costanoan, Coushatta, Cowichan, Cowlitz, Cree, Creek, Croatan (Croatoan), Crow, Cruze�o, Cuna, Cucupa (Cucapa), Cupe�o (Cupa), Cupik (Cu'pik, Cuit)

D

Dakelh, Dakota, Dakubetede, Dawson, Deg Xinag (Deg Hit'an), Delaware, Dena'ina (Denaina), Dene, Dene Suline (Denesuline), Dene Tha, Diegueno, Dine (Dineh), Dogrib, Dohema (Dohma), Dumna, Dunne-za (Dane-zaa, Dunneza)

E

Eastern Inland Cree, Eastern Pomo, Eel River Athabascan, Eenou (Eeyou), Eskimo, Esselen, Etchemin (Etchimin), Euchee, Eudeve (Endeve), Excelen, Eyak

F

Fernandeno (Fernande�o), Flathead Salish, Fox

G

Gabrielino (Gabriele�o), Gae, Gaigwu, Galibi, Galice, Garifuna, Gashowu, Gitxsan (Gitksan), Gosiute (Goshute), Gros Ventre, Guarani, Guarijio (Guarij�o), Gulf, Gwich'in (Gwichin, Gwitchin)

H

Haida, Haisla, Halkomelem (Halqomeylem), H�n (Han Hwech'in), Hanis, Hare, Hatteras, Haudenosaunee, Havasupai, Hawaiian, Heiltsuk, Heve, Hiaki, Hichiti (Hitchiti), Hidatsa, Hocak (Ho-Chunk, Hochunk), Holikachuk, Homalco, Hoopa, Hopi, Hopland Pomo, Hualapai, Huelel, Huichol, Huichun, Hupa, Huron

I

Illini (Illiniwek, Illinois), Inca, Inese�o (Ineze�o), Ingalik (Ingalit), Innoko, Innu, Inuktitut (Inupiat, Inupiaq, Inupiatun), Iowa-Oto (Ioway), Iroquois Confederacy, Ishak, Isle�o, Isleta, Itza Maya (Itzah), Iviatim, Iynu

J

James Bay Cree, Jemez, Juaneno (Juane�o), Juichun

K

Kabinapek, Kainai (Kainaiwa), Kalapuya (Kalapuyan, Kalapooya), Kalina (Kali�a), Kanenavish, Kanien'kehaka (Kanienkehaka), Kalispel, Kansa (Kanza, Kanze), Karankawa, Karkin, Karok (Karuk), Kashaya, Kaska, Kaskaskia, Kathlamet, Kato, Kaw, Kenaitze (Kenai), Keres (Keresan), Kichai, Kickapoo (Kikapu), Kiliwa (Kiliwi), Kiowa, Kiowa Apache, Kitanemuk, Kitsai, Klahoose, Klallam, Klamath-Modoc, Klatskanie (Klatskanai), Klatsop, Klickitat, Koasati, Kolchan, Konkow (Konkau), Konomihu, Kootenai (Ktunaxa, Kutenai), Koso, Koyukon, Kuitsh, Kulanapo (Kulanapan, Kulanapa), Kumeyaay (Kumiai), Kuna, Kupa, Kusan, Kuskokwim, Kutchin (Kootchin), Kwaiailk, Kwakiutl (Kwakwala), Kwalhioqua, Kwantlen, Kwapa (Kwapaw), Kwinault (Kwinayl)

L

Laguna, Lakhota (Lakota), Lakmiak (Lakmayut), Lassik, Laurentian (Lawrencian), Lecesem, Lenape (Lenni Lenape), Lillooet, Lipan Apache, Listiguj (Listuguj), Lnuk (L'nuk, L'nu'k, Lnu), Lokono, Loucheux (Loucheaux), Loup, Lower Chehalis, Lower Coquille, Lower Cowlitz, Lower Tanana, Lower Umpqua, Luckiamute (Lukiamute), Luise�o, Lumbee, Lummi, Lushootseed, Lutuamian

M

Macushi (Macusi), Mahican, Maidu, Maina (Mayna), Makah, Makushi, Maliseet (Maliceet, Malisit, Malisset), Mandan, Mapuche (Mapudungun, Mapudugan), Maricopa, Massachusett (Massachusetts), Massasoit (Massassoit, Mashpee), Mattabesic Mattole, Maumee, Matlatzinca, Mayan, Mayo, Mengwe, Menominee (Menomini), Mescalero-Chiricahua, Meskwaki (Mesquakie), Metis Creole, Miami-Illinois, Miccosukee, Michif, Micmac (Mi'gmaq), Miguele�o, Mikasuki, Mi'kmaq (Mikmawisimk), Mingo, Minqua, Minsi, Minto, Miskito (Mosquito), Missouria, Miwok (Miwuk), Mixe, Mixtec (Mixteco, Mixteca), Mobilian Trade Jargon, Modoc, Mohave, Mohawk, Mohegan, Mohican, Mojave, Molale (Molalla, Molala), Monache (Mono), Montagnais, Montauk, Moosehide, Multnomah, Munsee (Munsie, Muncey, Muncie), Muskogee (Muscogee, Mvskoke), Musqueam, Mutsun

N

Nabesna, Nadot'en (Natoot'en, Natut'en), Nahane (Nahani, Nahanne), Nahuat, Nahuatl, Nakoda (Nakota), Nambe, Nanticoke, Nantucket, Narragansett, Naskapi, Nass-Gitxsan, Natchez, Natick, Naugutuck, Navajo (Navaho), Nawat, Nayhiyuwayin, Nde, Nee-me-poo, Nehiyaw (Nehiyawok), Netela, New Blackfoot, Newe, Nez Perce, Niantic, Nicola, Niitsipussin (Niitsitapi), Nimiipuu (Nimi'ipu), Nipmuc, Nisenan (Nishinam), Nisga'a (Nisgaa, Nishga), Nlaka'pamux (Nlakapamux), Nomlaki, Nooksack (Nooksak), Nootka (Nutka), Nootsak, Northeastern Pomo, Northern Carrier, Northern Cheyenne, Nottoway, Nuu-chaa-nulth (Nuuchahnulth), Nuxalk

O

Obispe�o, Ocuilteco, Odawa, Ofo, Ogahpah (Ogaxpa), Ohlone, Ojibwa (Ojibway, Ojibwe, Ojibwemowin), Oji-Cree, Okanagan (Okanogan), Okwanuchu, Old Blackfoot, Omaha-Ponca, Oneida, Onondaga, O'ob No'ok (O:b No'ok), O'odham (Oodham), Opata, Osage, Otchipwe, Otoe, Ottawa

P

Pai, Paipai, Paiute, Palaihnihan (Palaihnih, Palahinihan), Palewyami, Palouse, Pamlico, Panamint, Papago-Pima, Pascua Yaqui, Passamaquoddy, Patuxet, Patwin, Paugussett (Paugusset), Pawnee, Peigan, Pend D'Oreille, Penobscot (Pentagoet), Pentlatch (Pentlach), Peoria, Pequot, Picuris, Piegan (Piikani), Pima, Pima Bajo, Pipil, Pit River, Plains Indian Sign Language, Pojoaque, Pomo (Pomoan), Ponca, Poospatuck (Poosepatuk, Poospatuk, Poosepatuck), Popoluca (Popoloca), Potawatomi (Pottawatomie, Potawatomie), Powhatan, Pueblo, Puget Sound Salish, Purisime�o, Put�n

Q

Quapaw (Quapa), Quechan, Quechua, Quilcene, Quileute, Quinault, Quinnipiac (Quinnipiack), Quiripi

R

Raramuri, Red Indians, Restigouche, Rumsen, Runasimi

S

Saanich, Sac, Sahaptin, Salhulhtxw, Salinan, Salish, Samish, Sandia, Sanish (Sahnish), San Felipe, San Ildefonso, San Juan, Sanpoil, Santa Ana, Santa Clara, Santiam, Santo Domingo, Saponi, Sarcee (Sarsi), Sastean (Sasta), Satsop, Savannah, Sauk, Saulteaux, Schaghticoke (Scaticook), Sechelt, Secwepemc (Secwepmectsin), Sekani, Selkirk, Seminoles, Seneca, Seri, Serrano, Seshelt, Severn Ojibwe, Shanel, Shasta (Shastan), Shawnee (Shawano), Shinnecock, Shoshone (Shoshoni), Shuar, Shuswap, Siksika (Siksikawa), Siletz, Similkameen, Sinkiuse (Sincayuse), Sinkyone, Sioux, Siuslaw, Skagit, Skicin, S'Klallam, Skokomish, Skraeling, Skwamish, Slavey (Slave, Slavi), Sliammon (Sliamon), Sm'algyax, Snichim, Snohomish, Songish, Sooke, Souriquois (Sourquois), Southeastern Pomo, Southern Paiute, Spokane (Spokan), Squamish, Sqwxwu7mesh, Stadaconan, St'at'imcets (St'at'imc), Stockbridge, Sto:lo, Stoney, Straits Salish, Sugpiaq, Suquamish, Susquehannock, Suwal, Swampy Cree, Swinomish

T

Tabasco Chontal, Tachi (Tache), Taensa, Tahltan, Tagish, Tahcully, Taino, Takelma (Takilma), Takla, Taltushtuntude, Tamyen, Tanacross, Tanaina, Tanana, Tano, Taos, Tarahumara, Tataviam, Tauira (Tawira), Teguime, Tehachapi, Ten'a, Tenino, Tepehuano (Tepecano), Tequistlateco (Tequistlatec), Tesuque, Tetes-de-Boules, Tewa, Thompson, Tigua, Tillamook, Timbisha (Timbasha), Timucua, Tinde, Tinneh, Tiwa, Tjekan, Tlahuica (Tlahura), Tlatskanie (Tlatskanai), Tlatsop, Tlicho Dinne, Tlingit, Tohono O'odham, Tolowa, Tongva, Tonkawa, Towa, Tsalagi (Tsa-la-gi), Tsattine, Tsekani (Tsek'ehne), Tsetsehestahese, Tsetsaut, Tsilhqot'in (Tzilkotin), Tsimshian (Tsimpshian), Tsitsistas, Tsooke, Tsoyaha, Tsuu T'ina (Tsuutina), Tualatin, Tubar (Tubare), Tubatulabal, Takudh, Tulalip, Tumpisa (T�mbisha, Tumbisha), Tunica, Tupi, Tuscarora, Tutchone, Tutelo, Tututni, Tuwa'duqutsid, Twana, Twatwa (Twightwee)

U

Uchi (Uche, Uchee), Ukiah (Ukian, Uki, Ukia), Ukomnom, Umatilla, Unami, Unangan (Unangax), Unkechaug (Unquachog) Upper Chehalis, Upper Chinook, Upper Cowlitz, Upper Tanana, Upper Umpqua, Ute

V

Venture�o, Virginian Algonkin

W

Wailaki (Wailakki), Wailatpu (Waylatpu), Walapai, Walla Walla, Wampano, Wampanoag, Wanapam, Wanki (Wangki), Wappinger, Wappo, Warijio (Warihio, Warij�o), Warm Springs, Wasco-Wishram, Washo (Washoe), Wazhazhe, Wea, Wenatchi (Wenatchee), Wendat, Weott, Western Pomo, Whilkut, White Clay People, Wichita (Witchita), Wikchamni, Willapa (Willopah), Winnebago, Wintu (Wintun), Wishram, Witsuwit'en (Witsuwiten), Wiyot (Wi'yot, Wishosk), Wolastoqewi (Wolastoqiyik), Wyandot (Wyandotte)

Y

Yakama (Yakima), Yanesha, Yaquina (Yakonan, Yakon), Yavapai, Yawelmani, Yaqui, Yinka Dene, Ynese�o (Yneze�o), Yocot'an, Yokaia (Yakaya), Yokuts (Yokut, Yokutsan), Yoncalla (Yonkalla), Yowlumni, Ysle�o, Ysleta del Sur, Yucatec Maya (Yucateco, Yucatan), Yuchi (Yuchee) Yuki (Yukian), Yuma, Yupik (Yu'pik, Yuit), Yurok (Yu'rok)

Z

Zapotec, Zia, Zimshian, Zoque, Zuni

---- http://www.native-languages.org/languages.htm#alpha

"Sometimes dreams are wiser then waking."

---- Black Elk (Hehaka Sapa), OGLALA

"When you are in the woods, you cannot ever be lost. You are surrounded by friends and surrounded by God."

---- Joe Coyhis, STOCKBRIDGE-MUNSEE

"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

"Humbleness means peace and honesty -- both mean Hopi. True, honest, perfect words -- that's what we call Hopi words. In all languages, not just in Hopi. We strive to be Hopi.

We call ourselves Hopi because maybe one or two of us will become Hopi. Each person must look into their heart and make changes so that you may become Hopi when you reach your destination."

---- Percy Lomaquahu, HOPI

"He [Wakan Tanka] walks with us along the pathways of Life, and He can do for us what we could never do on our own."

---- Fools Crow, LAKOTA

"The one who wishes to be a true medicine person must be a person of faith, and they can only work successfully with those who also have faith."

---- Fools Crow, LAKOTA

Knock knock.. May I come in?
Thank you.

Everyone who is welcome here, Lu.., except problem-makers...

They can go and heal first..

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

"Decisions that have been made for the last couple of centuries have been decisions made without the presence of a real God....from the vision, not of God, but of money."

---- Tom Porter, MOHAWK

"Over 500 treaties were made with American Indian tribes, primarily for land cessations,
but 500 treaties were also broken, changed or nullified when it served the government's interests."

---- Helen Oliff

From: ---> http://blog.nrcprograms.org/treaties-made-treaties-broken/#sthash.hcCcJaPr.dpuf

GRANDFATHER WILLIAM COMMANDA

Keeper of the Seven Fires Wampum Belt of the Anishnabe (Algonquin) Peoples
and often called "The Gandhi of the Indian World"

The Seven Fires Prophecy of the Anishnabe is spiritually encoded in the Wampum Belt. The belt is sewn with thousands of tiny, polished, cylindrical purple and white sea shell beads woven together with leather strips. This Wampum Belt has been handed down among the Algonquin for hundreds of years. It has seven Diamonds which represent the Seven Fires. Grandfather Commanda and other Traditional Leaders believe that we have entered the time of the Seventh Fire, which is the time of decision between the two roads of materialism and of spirituality. If the light skinned race chooses the right road, then the Seventh Fire will light the Eighth and final Fire, an internal Fire of peace, love, brotherhood and sisterhood.

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

SEVEN FIRES PROPHECY OF THE ANISHNABE PEOPLE AND THE PROCESS OF RECONCILIATION

"At a time when the Anishnabe People were all living in peace and harmony along the shores of the Great Salt Ocean (Atlantic), there came among them seven prophets."

So begins the reading of the Seven Fires Prophecy as woven on a Wampum Belt sacred to the Anishnabe people throughout Turtle Island (North America). Chief William Commanda, the 89 year old spiritual elder of the Algonquin Nation is now the present holder of this belt, which is believed to have come into existence circa 1400 CE. The Seven Fires Prophecy is ancient but its message is relevant for today's world and for us, who must bring about a new balance to our lives and to the environment which we need for survival.

The Anishnabe are a family of indigenous peoples who, historically, lived along the eastern coast of North America. Anishnabe is translated as "good person" or "one who came down from the sky." Somewhere in a period of time before 1000 CE. And 1400 CE a great migration of the Anishnabe people took place. This migration saw 10,000 large canoes filled with people head inland following what is now called the Saint Lawrence River toward the Great Lakes.

Today, Anishnabe people still live along the East Coast of the U.S. and Canada, as well as, the shores of the Great Lakes, the Rocky Mountains and even as far south as Mexico. They are called by many names including, Cree, Pequot, Wampanoag, Abenaki, Algonquin, Mikma�q, Shawnee, Innu and Chippawa. The Anishnabe family is probably the largest of all the indigenous nations living on the North American continent.

Why, then, did a people who lived for many thousands of years decide to leave their homes and travel many thousands of miles to new and unfamiliar lands at a time when, according to Anishnabe traditions, we were living in peace and harmony? The answer lies in the reading of the Seven Fires Prophecy and its implications not only for the Anishnabe people living 1000 years ago but also for us today.

What does the Seven Fires Prophecy say to Anishnabe people and how does that relate to people living in North America in the year 2000? First, the Seven Fires Prophecy is not only addressed to the Indian people of this land, it was meant for people of all colors. It is a warning and at the same time a promise of better things to come if all of us living on Turtle Island can learn to put aside our egos, our cultural and racial bias and come together as a people, one people, for our collective healing and the healing of Mother Earth.

The first three Prophets who came among our people brought a warning. They told us to be aware that a race of people, referred to as the "Light Skinned Race" would be coming to these lands.

They advised the Anishnabe that in the interest of security for our people and our nation, it would be wise if we divided our population into two groups. One would leave and go deep into the interior of this continent and wait until the intentions of the Light Skinned Race were made known. The other would wait and greet the newcomers as brothers and sisters.

These Prophets also told the Anishnabe where they would travel and how they would be guided to their ultimate destination. They told of a sacred Megis shell that would appear and lead the way to a series of islands where their journey would end. The final destination would be at a spot where the "food would grow on water." That area turned out to be the Great Lakes region where "pagwadjanomin" or wild rice grows on water.

For those of us who were to stay and greet the Light Skinned Race the 4th, 5th and 6th Prophets gave these warnings and prophecies.

"If they (Light Skinned Race) come bearing nothing in their hands, you must still be cautious for they may be smiling, but in reality they may be wearing the face of Death. Do not accept them readily but wait and see. You will know them by their actions."

"If they come with the face of Brotherhood, you will become one people. Their knowledge of the material world and your spiritual wisdom will be joined together to create a mighty spiritual nation and you will be joined by two other races, (we believe) Asian and African, to create the mightiest nation of all."
"If, on the other hand, the Light Skinned Race comes wearing the face of Death then a great calamity will befall the people of this land. Great suffering and pain will be visited upon your people. The very cup of Life will almost be overturned."

"You will know which face the Light Skinned Race is wearing when the fish are dying and the water's unfit to drink."

The 6th Prophet warned that the Natural People of this land would be attacked by a Light Skinned Race and that a great period of suffering would ensue. He foretold of a darkness, which would overshadow this land, and the suffering, which would be inflicted on the Anishnabe people, as well as on all indigenous peoples.

At this time the 7th and final Prophet came to the Anishnabe. "He was different from the others and had a strange light in his eyes." He came with a message, not only for the Anishnabe people, but directly for the Light Skinned Race "At the time of the Seventh Fire, a new people will emerge. They will retrace the footsteps of their ancestors and will try to find those things which have been lost along the way. They will approach the elders in search of guidance. It will not be an easy task but if they are of good heart and pure intentioned they can prevail. Some elders will be sleeping and have nothing to say, others will say nothing out of fear.

The New generation must be fearless in their quest.

The Light Skinned race will be at a crossroads. If they continue down the road of Materialism, it will be their destruction and for all humanity as well. But if the Light Skinned Race chooses to join with the Natural People of this land on the Spiritual path then they will again have the chance to create a nation, the greatest spiritual nation ever to have existed.

Two other races will join these two races. Together, they will together light the 8th and final Fire an eternal fire of Peace, Harmony, Brotherhood and Sisterhood."

We believe that the road towards blind materialism, the choice for the majority of humanity and especially the Light Skinned or European/American, created an environment where Nature and Natural People have suffered immensely. In the end, it can only lead to our collective destruction. Our way is above all a Spiritual Path. We are not, nor have we ever, been slaves to the material path. Our strength lies in our native ability to go beyond all that happened to our people in the past 508 years. The joining together of the material knowledge of the west with the spiritual wisdom and values of the Indigenous Peoples of this land is a path of healing and survival for all humanity.

The choice is in our hands.

Reconciliation is the first step in accomplishing our vision as Anishnabe people of a world where the grass is once again green, the waters fit to drink and the air pure. Our people, the Indigenous peoples from the Arctic to Terra Del Fuego, share a common vision to stand united in our hearts for the healing of our pain, as well as the pain that all humanity endures.

We have been through the fires of oppression. We have felt the whip of hate. We have tasted our blood and tears as it ran into the bosom of our sacred Mother, Earth. The history of our two peoples, one Red, one White has been written in blood and suffering. The lands where the Anishnabe lived from "time immemorial" were taken by armed force. Our people were killed. Genocide, incarceration, disease, was and, still is in many parts of this hemisphere, the price to pay for being Indigenous.

We must forgive. There is no option

By forgiving we liberate, not only ourselves, but also our oppressor. By forgiving we open the door to those who desire forgiveness. It is not that we believe we are superior to those people who, because of their fear, blindness and isolation did not see us as we are, their brother and sister, their father and mother, their lover, their friend. Through forgiveness we allow the spirits of our ancestors to accomplish their mission, which began so many centuries ago on these very shores.

We offer our hands to you, America, and ask you once again to come with us along the path where the grass is still green, the air is still pure and fish can still live in the waters.

Megwitch, hagana, Thank you, to all my relations,

---- Tom Dostou, July 11, 2000