For the Medicine Wheel in Big Horn County, Wyoming, USA, see Medicine Wheel

National Historic Landmark.

The Medicine Wheel in Bighorn National

Forest, Wyoming, USA

In some Native American cultures, the medicine wheel is a metaphor

for a variety of spiritual concepts. A medicine wheel may also be a
stone monument that illustrates this metaphor.

Historically, the monuments were constructed by laying stones in a

particular pattern on the ground oriented to the four directions. Most
medicine wheels follow the basic pattern of having a center of stone,
and surrounding that is an outer ring of stones with "spokes" (lines of
rocks) radiating from the center to the cardinal directions (East, South,
West and North). These stone structures may or may not be called
"medicine wheels" by the people whose ancestors built them, but may
be called by more specific terms in that nation's language.

Physical medicine wheels made of stone have been constructed by

several different Indigenous peoples in North America, especially those
of the Plains nations. They are associated with religious ceremonies. As
a metaphor, they may be used in healing work or to illustrate other
cultural concepts.

The medicine wheel has been adopted as a symbol by a number of

pan-Indian groups, or other Native groups whose ancestors did not
traditionally use it as a symbol or structure. It has also been
appropriated by non-Indigenous people, usually those associated with
the hippie, New Age or Neopagan communities.

Nomenclature
 The Medicine Wheel in Bighorn
National Forest, Wyoming

The Royal Alberta Museum (2005) holds that the term "medicine
wheel" was first applied to the Big Horn Medicine Wheel in Wyoming,
the southernmost archeological wheel still extant. [1] The term
"medicine" was not applied because of any healing that was associated
with the medicine wheel, but denotes that the sacred site and rock
formations were of central importance and attributed with religious,
hallowed, and spiritual significance.[1]

As a metaphor, the concept of the sacred hoop of life, also used by

multiple Nations, is sometimes conflated with that of the medicine
wheel. A 2007 Indian Country Today article on the history of the
modern Hoop Dance defines the dancer's hoop this way:

“ The hoop is symbolic of "the never-ending circle of life." It

has no beginning and no end.[2]

”
Exegesis

Stone structures as sacred architecture

Intentionally erecting massive stone structures as sacred architecture

is a well-documented activity of ancient monolithic and megalithic
peoples. What sets them apart from many of the other megalithic
peoples is how non-intrusive and environmentally sensitive the
footprint and fabrication of their structures were. Unlike some of the
grand and towering stone monoliths found in Europe, the indigenous
peoples of North America usually laid down smaller stones on the
Earth, rather than digging deep pits and erecting huge stones, such as
at Stonehenge.

The Royal Alberta Museum posits the possible point of origin, or

parallel tradition, to other round structures such as the tipi lodge,
stones used as "foundation stones" or "tent-pegs":

“ Scattered across the plains of Alberta are tens of thousands

of stone structures. Most of these are simple circles of
cobble stones which once held down the edges of the
famous tipi of the Plains Indians; these are known as "tipi
rings." Others, however, were of a more esoteric nature.
Extremely large stone circles – some greater than 12
meters across – may be the remains of special ceremonial
dance structures. A few cobble arrangements form the
outlines of human �gures, most of them obviously male.
Perhaps the most intriguing cobble constructions, however,
are the ones known as medicine wheels.[1]

”
Locality, siting and proxemics

Stone medicine wheels are sited throughout the northern United

States and southern Canada, specifically South Dakota, Wyoming,
Montana, Alberta and Saskatchewan. The majority of the
approximately 70 documented stone structures still extant are in
Alberta, Canada.

One of the prototypical medicine wheels is in the Bighorn National

Forest in Big Horn County, Wyoming. This 75-foot-diameter (23 m)
wheel has 28 spokes, and is part of a vast set of old Native American
sites that document 7,000 years of their history in that area.

Medicine wheels are also found in Ojibwa territory, the common theory
is that they were built by the prehistoric ancestors of the Assiniboine
people.

Larger astronomical and ceremonial petroforms, and Hopewell mound

building sites are also found in North America.

Structure, fabrication and patterning

In defining the commonalities among different stone medicine wheels,

the Royal Alberta Museum cites the definition given by John Brumley,
an archaeologist from Medicine Hat, that a medicine wheel "consists of
at least two of the following three traits: (1) a central stone cairn, (2)
one or more concentric stone circles, and/or (3) two or more stone
lines radiating outward from a central point."[1]

From the air, Medicine wheels often look like a wagon wheel lying on its
side. The wheels can be large, reaching diameters of 75 feet.

The most common variation between different wheels are the spokes.
There is no set number of spokes for a medicine wheel to have. The
spokes within each wheel are rarely evenly spaced, or even all the
same length. Some medicine wheels will have one particular spoke that
is significantly longer than the rest. The spokes may start from the
center cairn and go out only to the outer ring, others go past the outer
ring, and some spokes start at the outer ring and go out from there.

Sometimes there is a passageway, or a doorway, in the circles. The

outer ring of stones will be broken, and there will be a stone path
leading in to the center of the wheel. Some have additional circles
around the outside of the wheel, sometimes attached to spokes or the
outer ring, and sometimes floating free of the main structure.

While alignment with the cardinal directions is common, some

medicine wheels are also aligned with astronomical phenomena
involving the sun, moon, some stars, and some planets in relation to
the Earth's horizon at that location. The wheels are generally
considered to be sacred sites, connected in various ways to the
builders' particular culture, lore and ceremonial ways.

Other North American indigenous peoples have made somewhat-

similar petroforms, turtle-shaped stone piles with the legs, head, and
tail pointing out the directions and aligned with astronomical events.

Cultural value, attribution and meaning

Stone medicine wheels have been built and used for ceremonies for
millennia, and each one has enough unique characteristics and
qualities that archaeologists have encountered significant challenges
in determining with precision what each one was for; similarly, gauging
their commonality of function and meaning has also been problematic.

One of the older wheels has been dated to over 4,500 years old. Like
Stonehenge, it had been built up by successive generations who would
add new features to the circle. Due to the long existence of such a
basic structure, archaeologists suspect that the function and meaning
of the medicine wheel changed over time.

Astronomer John Eddy put forth the theory that some of the wheels
had astronomical significance, where spokes on a wheel could be
pointing to certain stars, as well as sunrise or sunset, at a certain time
of the year, suggesting that the wheels were a way to mark certain
days of the year.[3] Other scientists have shown that some of the
wheels mark the longest day of the year.

Medicine Wheel Park, Valley City, North

Dakota, USA

Joe Stickler of Valley City State University,North Dakota, with the

assistance of his students, began the construction of Medicine Wheel
Park in 1992. The Park showcases two solar calendars: "a horizon
calendar (the medicine wheel) and a meridian or noontime
calendar."[4] According to the Medicine Wheel website, the "large circle
measures 213 feet around. The 28 spokes radiating from its center
represent the number of days in the lunar cycle. Six spokes extending
well beyond the Wheel are aligned to the horizon positions of sunrises
and sunsets on the first days of the four seasons." [4]
New Age views

New Age writers tend to center the idea of the medicine wheel as an
individualistic tool of personal development. This redefinition is in stark
contrast to the Indigenous view of ceremony and sacred sites being
rooted in the community rather than the individual. [5][6]

Alice Kehoe writes that Native Medicine Wheel rites, along with other
indigenous observance of the cyclical patterns in Nature and life, are
one of the reasons non-Natives "other" indigenous peoples as
supposedly more spiritual than non-Natives.[7]

See also

Archaeoastronomy

Canada's Stonehenge

Inukshuk

Original Keetoowah Society

Petroforms

Rock art

Sandpainting

Temenos

References

1. ^ a b c d Source: [1] (accessed: January 2, 2008)

2. ^ Zotigh, Dennis (30 May 2007). "History of the modern Hoop

Dance" . Indian Country Today. Retrieved 12 February 2014.

3. ^ Alice B. Kehoe and Thomas F. Kehoe, 1979, Solstice-Aligned

Boulder Configurations in Saskatchewan. Canadian Ethnology Service
Paper No. 48, Mercury Series, National Museum of Man, Ottawa.
(Translated into French by P. Ferryn, published 1978 Kadath 26:19-31,
Brussels, Belgium)
4. ^ a b "Medicine Wheel Park" . Valley City State University. 2005.
Retrieved 2008-01-03.

5. ^ Aldred, Lisa, "Plastic Shamans and Astroturf Sun Dances: New Age
Commercialization of Native American Spirituality" in: The American
Indian Quarterly issn.24.3 (2000) pp.329-352. Lincoln: University of
Nebraska Press.

6. ^ Connected: Indigenous Spirituality as Resistance in the

Classroom by Eric J. Ritskes in N. Wane et al. (eds.), Spirituality,
Education & Society, 2011 Sense Publishers. p.15.

7. ^ Kehoe, Alice B., 1990 "Primal Gaia: Primitivism and Plastic

Medicine Men" in The Invented Indian, ed. J. A. Clifton. New Brunswick
NJ: Transaction Books, pp. 193–209.

Further reading

"Medicine Wheels: A Mystery in Stone", written by J. Rod Vickers that

appeared in Alberta Past 8(3):6-7, Winter 1992–93.

Books
John A. Eddy. "Medicine Wheels and Plains Indian Astronomy", in
Native American Astronomy. ed. Anthony F. Aveni (Austin, TX:
University of Texas Press, 1977) p. 147-169.

John A. Eddy. "Medicine Wheels and Plains Indians", in Astronomy of

the Ancients. ed. Kenneth Brecher and Michael Feirtag Cambridge, MA:
The MIT Press, 1979, p. 1-24.

Gordon Freeman. Canada's Stonehenge. Official website .

E.C. Krupp, Echoes of the Ancient Skies: The Astronomy of Lost

Civilizations, (New York, NY: Harper & Row, 1983) p. 141-148.

Jamie Jobb, The Night Sky Book (Boston, MA: Little, Brown, 1977)
p. 70-71.

Ray F. Williamson, Living the Sky. The Cosmos of the American Indian,
(Norman, OK: University of Oklahoma Press, 1984) p. 191-217.

Articles
 Anthony F. Aveni, "Native American Astronomy". Physics Today Issue
37 (June 1984) p. 24-32.

Von Del Chamberlain, "Prehistoric American Astronomy". Astronomy

Issue 4 (July 1976) p. 10-19.

John A. Eddy, "Astronomical Alignment of the Big Horn Medicine

Wheel", Science Issue 184 (June 1974) p. 1035-1043.

John Eddy, "Probing the Mystery of the Medicine Wheels", National

Geographic 151:1, 140-46 (January 1977).

O. Richard Norton, "Early Indian Sun-Watching Sites are Real",

American West Issue 24 (August 1987) p. 63-70

External links

Medicine Wheel Park at Valley City State University

Stanford University Solar Center Medicine Wheel Page

A Report on the Medicine Wheel

Last edited 1 month ago by Sam Sailor