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19-438: The Lakota medicine man , Black Elk , described himself as a heyoka , saying he had been visited as a child by the thunder beings . The Heyókȟa is thought of as being in charge of above and below, or are more in charge of the dead, instead of the living. This manifests by their not always doing everything like the others. For example, if food is scarce, a heyókȟa may sit around and complain about how full he is; during

38-903: A silver medal at the Great American Beer Festival in October 2014. Members of the American Indian Movement and other Native American activists argued that giving the name of a sacred figure in Lakota spirituality to a beer constituted cultural appropriation . Half Acre renamed their beer Senita (perhaps after the Senita cactus found in the American Southwest that is depicted on the former Heyoka beer can). Medicine man A medicine man (from Ojibwe mashkikiiwinini ) or medicine woman (from Ojibwe mashkikiiwininiikwe )

57-533: A Native person about religious beliefs or ceremonies is often viewed with suspicion." One example of this is the Apache medicine cord or Izze-kloth whose purpose and use by Apache medicine elders was a mystery to nineteenth century ethnologists because "the Apache look upon these cords as so sacred that strangers are not allowed to see them, much less handle them or talk about them." The term medicine man/woman , like

76-571: A baking hot heat wave, a heyókȟa might shiver with cold and put on gloves and cover himself with a thick blanket. Similarly, when it is freezing he might wander around naked, complaining that it is too hot. A unique example is the famous heyókȟa sacred clown called "the Straighten-Outer": He was always running around with a hammer trying to flatten round and curvy things (soup bowls, eggs, wagon wheels, etc.), thus making them straight. The heyókȟa symbolizes and portrays many aspects of

95-857: A mirror and teacher at the same time, using extreme behaviors to mirror others, and forcing them to examine their own doubts, fears, hatreds, and weaknesses. Heyókȟa have the power to heal emotional pain; such power comes from the experience of shame—they sing of shameful events in their lives, beg for food, and live as clowns. They provoke laughter in distressing situations of despair, and provoke fear and chaos when people feel complacent and overly secure, to keep them from taking themselves too seriously or believing they are more powerful than they are. In addition, sacred clowns serve an important role in shaping tribal codes. Unbound by societal constraints, heyókȟa are able to violate cultural taboos freely and thus critique established customs. Paradoxically, however, by violating these norms and taboos, they help to define

114-662: A referral. Usually one makes contact through a relative who knows the healer. Lophocereus schottii Lophocereus schottii , the senita cactus , is a species of cactus from southern Arizona and north-western Mexico, particularly Baja California and Sonora . Ultramafic soils facilitate the endemism of plant species and are often associated with their distribution. Lophocereus schottii grows tree-shaped to shrub-like with yellow-green, more or less upright shoots, which often develop into thickets with more than 100 shoots. It reaches heights of 1 to 3 meters and shoot diameters of 5 to 10 cm (2.0 to 3.9 in). A tribe

133-492: Is a traditional healer and spiritual leader who serves a community of Indigenous people of the Americas . Each culture has its own name in its language for spiritual healers and ceremonial leaders. In the ceremonial context of Indigenous North American communities , " medicine " usually refers to spiritual healing. Medicine people use many practices, including specialized knowledge of Native American ethnobotany . Herbal healing

152-621: Is a common practice in many Indigenous households of the Americas; however, medicine people often have more in-depth knowledge of using plants for healing or other purposes. The terms medicine people or ceremonial people are sometimes used in Native American and First Nations communities, for example, when Arwen Nuttall ( Cherokee ) of the National Museum of the American Indian writes, "The knowledge possessed by medicine people

171-488: Is not preferred by Native American or First Nations communities. There are many fraudulent healers and scam artists , known as plastic shamans who pose as Native American "shamans", and the Cherokee Nation has had to speak out against these people, even forming a task force to handle the issue. In order to seek help from a medicine person, a person needs to know someone in the community who can vouch for them and provide

190-416: Is privileged, and it often remains in particular families." Native Americans tend to be quite reluctant to discuss issues about medicine or medicine people with non-Indians. In some cultures, the people will not even discuss these matters with American Indians from other tribes. In most tribes, medicine elders are prohibited from advertising or introducing themselves as such. As Nuttall writes, "An inquiry to

209-424: Is rarely formed. There are 4 to 13 clearly defined ribs. The 1 to 3 strong, gray central spines are 1 to 3 cm (0.39 to 1.18 in) long. The 3 to 5 marginal spines are gray and 0.5 to 1.5 cm (0.20 to 0.59 in) long. The terminal pseudocephalium consists of bristly, flexible, gray spines. It occasionally grows to be more than 100 cm (39 in) long. The funnel-shaped flowers appear laterally from

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228-478: Is sad and cries when he is happy, cold makes him sweat and heat makes him shiver. In art, he is depicted as having two horns, which marks him as a hunting spirit. In some visions, he also appeared as a snow bird, a swallow, a horse, a dog, a night hawk, a frog, or a dragonfly. In 2013, Half Acre brewery in Chicago , Illinois , released what they called Heyoka IPA , which became one of their signature beers . It won

247-512: The accepted boundaries, rules, and societal guidelines for ethical and moral behavior. They are the only ones who can ask "Why?" about sensitive topics; they use satire to question the specialists and carriers of sacred knowledge or those in positions of power and authority. For people who are as poor as us, who have lost everything, who had to endure so much death and sadness, laughter is a precious gift. When we were dying like flies from white man's disease, when we were driven into reservations, when

266-471: The government rations did not arrive and we were starving, watching the pranks and capers of Heyókȟa were a blessing. Only those who have had visions of the thunder beings of the west can act as heyokas. They have sacred power and they share some of this with all the people, but they do it through funny actions. When a vision comes from the thunder beings of the West, it comes with terror like a thunder storm; but when

285-433: The pseudocephalium and open at night. They are white to deep pink, up to 5 cm (2.0 in) long and reach a diameter of 3 cm (1.2 in). Its pericarpel and flower tube are covered with scales and hairs. The spherical, red fruits contain red pulp and reach a diameter of 1 to 3 cm (0.39 to 1.18 in). They are edible, but are rarely used as food. The distribution area of Lophocereus schottii extends from

304-456: The sacred beings, the Wakíŋyaŋ . His satire presents important questions by fooling around. They ask difficult questions, and say things others are too afraid to say. Their behavior poses questions, as do Zen koans . By reading between the lines, the audience is able to think about things not usually thought about, or to look at things differently. Principally, the heyókȟa functions both as

323-457: The south of the US state of Arizona to the northwest of Mexico and includes the states of Baja California and Sonora. The species grows at altitudes from 0 to 800 meters. The senita cactus exhibits mutualism with the senita moth . The senita moth is the only nocturnal pollinator of the cactus, and the moth relies on the cactus as a host for reproduction. The first description as Cereus schottii

342-415: The storm of vision has passed, the world is greener and happier; for wherever the truth of vision comes upon the world, it is like a rain. The world, you see, is happier after the terror of the storm. In Lakota mythology , Heyókȟa is also a spirit of thunder and lightning . He is said to use the wind as sticks to beat the drum of thunder. His emotions are portrayed opposite the norm; he laughs when he

361-456: The term shaman , has been criticized by Native Americans, as well as other specialists in the fields of religion and anthropology. While non-Native anthropologists often use the term shaman for Indigenous healers worldwide, including the Americas, shaman is the specific name for a spiritual mediator from the Tungusic peoples of Siberia , which has been adopted by some Inuit communities but

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