When I visited Dakota the local Indian people told me that they did not recognise the word "Sioux" and found being called that insulting. The said that the correct name for them would be the "Lakota" people.
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This is a very complex subject that is often difficult for white people to understand, since it is closely linked to native religious beliefs.
Firstly, the word "medicine" is misleading since it is not the same as modern medicinal treatments. It derives from the French word medicin, meaning a doctor - specifically a native American doctor using magical and religious treatments. The Lakota term wichasha wakan means Holy man and this is much more appropriate than medicine man.
There were many different types of Holy man in all native cultures and the Lakota Sioux were no exception. Some specialised as healers, treating wounds or disease; others only dealt with war amulets to protect warriors and give them special powers, others dealt with love "medicines"; others could call the buffalo herds or bring specific types of weather such as storms; some used sacred translucent stones called yuwipi in special magical ceremonies; others only dealt with Sun Dance rituals or made war shields for warriors and so on.
A man would have to "pay" for love medicines, a war shield, treatments and other items provided by a Holy man - usually giving fine horses or some other items of value.
A healer (pejuta wichasha or man of herbs) used plants to treat wounds and disease, but also his own wakan or sacred power - without that the herbal remedies would simply not work. A waayatan was a visionary who could see into the future and foretell what was going to happen - when these things came true they were called wakinyanpi(winged ones).
This is a very simplified explanation of an intenselycomplex subject and there is much more to the story of Lakota Holy men, but this will help to give you some idea of what was involved. See link below for more details of the yuwipi ceremony:
This is a very complex subject that is often difficult for white people to understand, since it is closely linked to native religious beliefs.
Firstly, the word "medicine" is misleading since it is not the same as modern medicinal treatments. It derives from the French word medicin, meaning a doctor - specifically a native American doctor using magical and religious treatments. The Lakota term wichasha wakan means Holy man and this is much more appropriate than medicine man.
There were many different types of Holy man in all native cultures and the Lakota Sioux were no exception. Some specialised as healers, treating wounds or disease; others only dealt with war amulets to protect warriors and give them special powers, others dealt with love "medicines"; others could call the buffalo herds or bring specific types of weather such as storms; some used sacred translucent stones called yuwipi in special magical ceremonies; others only dealt with Sun Dance rituals or made war shields for warriors and so on.
A man would have to "pay" for love medicines, a war shield, treatments and other items provided by a Holy man - usually giving fine horses or some other items of value.
A healer (pejuta wichasha or man of herbs) used plants to treat wounds and disease, but also his own wakan or sacred power - without that the herbal remedies would simply not work. A waayatan was a visionary who could see into the future and foretell what was going to happen - when these things came true they were called wakinyanpi(winged ones).
This is a very simplified explanation of an intenselycomplex subject and there is much more to the story of Lakota Holy men, but this will help to give you some idea of what was involved. See link below for details of the yuwipi ceremony.
to cure people
the men go hunting, besides the medicine man in the village which makes medicine and cures The women in the vilage normally cook, clean the tepees, make clothes out of buffalo hide ot teach the younger girls how to do these thing for when they grow up
Sioux Indians
The address of the Sioux City Public Library is: 529 Pierce St, Sioux City, 51101 1203
the hunkapapa tribe
A Sioux chief would be the leader of a tribe among the many tribes of the great Sioux nation. There was many chiefs among the Sioux nations across North America.
sitting bull
he has a beard , a heart shaped face , and he gives away medicine
Sitting Bull
Sitting Bull
the men go hunting, besides the medicine man in the village which makes medicine and cures The women in the vilage normally cook, clean the tepees, make clothes out of buffalo hide ot teach the younger girls how to do these thing for when they grow up
There were two different types of medicine bags. In one type the Medicine Man carried various items to use in healing other people. In the other type, the person carried items to help them to maintain a personal state of harmony.
what are were the jobs of sioux indians sex
Catholic or close to the Catholic belief - they call them exorcist. Christian denominations don't normally have a name for it other than labeling the practice as demonic deliverance or sometimes Spiritual Warfare. In Native American terms, a person who is a traditional healer or spiritual leader is called a "medicine man" or a "medicine woman" or "medicine people". "Shaman" has also been used. These terms are not of native origins. Wichasha Wakan (Medicine Man or Holy Man) is the term used by the Oglala Lakota (Sioux).
Yes. His mother was Walks As She Thinks (an Oglala Sioux) and his father was Lone Man (Brule Sioux.)
It is individual depending upon what animal came to them during their vision quest.
No he was a Crow scout for Custer.
Not in a single book, no. There are some reasonably priced overviews, though:The Tribes of the Sioux Nation (Osprey Publishing Men-at-Arms Series, 2000 - available at small cost through Amazon)Quill and Beadwork of the Western Sioux (Carrie Lyford, Johnson Publishing Co., Boulder, Colorado 1979)Lame Deer, Sioux Medicine Man (Quartet ?Books, 1980)Crazy Horse, The Strange Man of the Oglalas (Mari Sandoz 1992)Scalp Dance (Thomas Goodrich 1997)Little Big Horn 1876 (Peter Panzeri 1999)