Medicine wheel

Historically, most medicine wheels follow a similar pattern of a central circle or cluster of stones, surrounded by an outer ring of stones, along with "spokes" (lines of rocks) radiating from the center out to the surrounding ring. Often, but not always, the spokes may be aligned to the cardinal directions (East, South, West, and North). In other cases, some stones may be aligned with astronomical phenomena. These stone structures may be called "medicine wheels" by the Indigenous nation which built them, or by more specific names in that nation's language.

This article is about the stone monuments. For the Medicine Wheel symbol, see Medicine wheel (symbol). For the Medicine Wheel in Big Horn County, Wyoming, US, see Medicine Wheel National Historic Landmark. For the Ben Allison album, see Medicine Wheel (album).
The Medicine Wheel in Bighorn National Forest, Wyoming, US

Physical medicine wheels made of stone have been constructed by a number of different Indigenous cultures in North America, notably many of the Plains nations. The structures are associated with Native American and Indigenous Canadian religious ceremonies.

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 not necessarily because of any healing that was associated with that medicine wheel, but denotes that the sacred site and rock formations were of central importance and attributed with religious, hallowed, and spiritual significance.[1]

Stone structures as sacred architecture

Intentionally erecting massive stone structures as sacred architecture is a well-documented activity of ancient monolithic and megalithic peoples.

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 figures, 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,[2] 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.[3]

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, a medicine wheel often looks 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 although there are usually 28, the same number of days in a lunar cycle. 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.

One of the older wheels, the Majorville medicine wheel located south of Bassano, Alberta, has been dated at 3200 BCE (5200 years ago) by careful stratification of known artifact types.[4][5] Like Stonehenge, it had been built up by successive generations who would add new features to the circle. Due to that and its long period of use (with a gap in its use between 3000 and 2000 years ago, archaeologists believe that the function of the medicine wheel changed over time.[6]

Astronomer John Eddy put forth the suggestions 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.[7] In a paper for the Journal for the History of Astronomy Professor Bradley Schaefer stated that the claimed alignments for three wheels studied, the Bighorn medicine wheel, one at Moose Mountain in southeastern Saskatchewan, and one at Fort Smith, Montana, there was no statistical evidence for stellar alignments.[8]

Medicine Wheel Park

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."[9] According to the Medicine Wheel website, the "large circle measures 213 feet (approximately 65 meters) 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."[9]

Medicine wheel symbol
Main article: Medicine wheel (symbol)
A version of the medicine wheel symbol

The medicine wheel has been adapted into a visual symbol, with associated correspondences and meanings, by pretendian Hyemeyohsts Storm, who first published his invention in 1972.[10][11][12][13] It has been adopted as a visual icon and teaching tool by a number of pan-Indian groups, as well as Native groups whose ancestors did not traditionally use medicine wheels as a structure.[14][15][10][11][12] It has also been misappropriated by non-Indigenous people, usually those associated with New Age communities, who have often added additional elements from non-Native cultures.[16]

See also

References
  1. Source: "Royal Alberta Museum: Collections and Research: Archaeology: FAQ". Archived from the original on 2007-12-27. Retrieved 2007-12-27. (accessed: January 2, 2008)
  2. Leigh, H. (2019). Global Psychosomatic Medicine and Consultation-Liaison Psychiatry: Theory, Research, Education, and Practice. Springer International Publishing. p. 94. ISBN 978-3-030-12584-4. Retrieved Jun 5, 2023.
  3. Hall, Robert L. (1985). "Medicine Wheels, Sun Circles, and the Magic of World Center Shrines". Plains Anthropologist. [Maney Publishing, Plains Anthropological Society]. 30 (109): 181–193. doi:10.1080/2052546.1985.11909246. ISSN 0032-0447. JSTOR 25668537. PMID 11613719. Retrieved Jun 5, 2023.
  4. The Majorville Cairn and Medicine Wheel Site, James M Calder, National Museum of Man Series, Archaeology Survey of Canada No. 62, Ottawa, 1977
  5. "Medicine Wheel National Historic Landmark". Archived from the original on 2008-01-25. Retrieved 2008-01-05.
  6. Jarzombek, Mark M. (2014). Architecture of First Societies: A Global Perspective. John Wiley & Sons. ISBN 978-1-118-42105-5. Retrieved 17 February 2020. Successive groups of people added new layers of rock, and some of their arrowheads, from that time until the coming of Europeans to Alberta. Curiously, the site does not seem to have been used between about 3,000 and 2,000 years ago. Archaeologists do not know when the spokes and surrounding circle were constructed, or even if they were constructed at the same time. The long period of use and construction of the central cairn at the Majorville Wheel suggests that such sites may have served different functions over the years.
  7. 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)
  8. Schaefer, Bradley E. (1986). "Atmospheric Extinction Effects on Stellar Alignments". Journal for the History of Astronomy, Archaeoastronomy Supplement. 17: 32–42. Bibcode:1986JHAS...17...32S. ISSN 0142-7253.
  9. "Medicine Wheel Park". Valley City State University. 2005. Archived from the original on 2011-04-17. Retrieved 2008-01-03.
  10. Chavers, Dean (15 October 2014). "5 Fake Indians: Checking a Box Doesn't Make You Native". Indian Country Today. Retrieved 1 June 2023.
  11. Beyer, Steve (3 February 2008). "Selling Spirituality". Singing to the Plants. Retrieved 1 June 2023.
  12. Bear Nicholas, Andrea (April 2008). "The Assault on Aboriginal Oral Traditions: Past and Present". In Hulan, Renée; Eigenbrod, Renate (eds.). Aboriginal Oral Traditions: Theory, Practice, Ethics. Halifax, NS: Fernwood Pub Co Ltd. pp. 7–43. ISBN 9781552662670.
  13. Jenkins, Philip (21 September 2004). Dream Catchers: How Mainstream America Discovered Native Spirituality. Oxford: Oxford University Press. ISBN 9780195347654. Archived from the original on 14 December 2018. Retrieved 2 June 2023.
  14. Shaw, Christopher (August 1995). "A Theft of Spirit?". New Age Journal. Retrieved 1 June 2023.
  15. Thomason, Timothy C (27 October 2013). "The Medicine Wheel as a Symbol of Native American Psychology". The Jung Page. The Jung Center of Houston. Retrieved 1 June 2023.
  16. George P Nicholas; Alison Wylie (2012). "Archaeological Finds: Legacies of Appropriation, Modes of Response". In Young, James O; Brunk, Conrad G (eds.). The Ethics of Cultural Appropriation. John Wiley & Sons. p. 23. ISBN 978-1-4443-5083-8. Retrieved 8 March 2020.

Further reading

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, Massachusetts: 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
  • Vickers, J. Rod, "Medicine Wheels: A Mystery in Stone", Alberta Past 8(3):6-7, Winter 1992–93.

44.826°N 107.922°W / 44.826; -107.922

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