Al momento riporto soltanto i documenti di wikipedia ma spero di poter completare al più presto questa scheda grazie anche al vostro aiuto.
Suggerisco inoltre la lettura del seguente link interno:http://sciamanesimo.forumattivo.com/t1062-gli-hopi-o-moqui
Nella cultura degli Indiani d’America il termine “medicina” non indica il concetto di guarigione del corpo come in occidente, ma indica invece il potere che si ottiene dalla conoscenza dei segreti dell’universo. Così il termine sciamano è utilizzato solo dagli occidentali mentre i loro uomini sacri sono detti “uomini di medicina” perché mediatori con il divino, fonte della conoscenza.
Attraverso la conoscenza l’uomo ottiene la propria integrità che porta giovamento sia all’anima che al corpo. La ruota di medicina è un cerchio con una croce al centro. Essa richiama sia al mandala orientale che al simbolo della svastica. La ruota è un simbolo che richiama alla natura dell’uomo, dell’universo e del Grande Spirito, ma dato che il simbolo non è che una semplificazione, esso serve a far comprendere come non si sia possibile descrivere qualcosa di incommensurabile come il divino, ma al tempo stesso aiuta ad avvicinarsi. In altre parole la ruota di medicina è lo specchio dell’unione tra uomo e universo, è il riflesso del divino, è il mezzo per comprendere le leggi cosmiche e morali.
Una delle più antiche rappresentazioni della ruota si trova sulle montagne del Big Horn in Wyoming e risale a 200-500 anni or sono: costruita con pietre bianche raggiunge un diametro di 28 metri.
La ruota simboleggia il movimento, lo scorrere del tempo, della vita e delle stagioni. Il centro è il simbolo del Grande Spirito, la croce simboleggia altresì l’albero cosmico che ha le sue radici sulla Terra e i rami verso il cielo. La croce indica inoltre le quattro sacre direzioni.
Il Sud simboleggia l’estate ed è l’infanzia. Il colore associato è il rosso, cioè il sangue, la vitalità. Simboleggia la forza fisica e la salute. È associato all’acqua, elemento che ha in sé una forte dualità: simbolo di vita e di morte. L’animale Totem è il topo, furbo e rapido nell’apprendere.
L’Ovest è il simbolo della Terra, del mondo materiale, della crescita. È associato all’autunno e il suo colore è il nero che assorbe tutti i colori e li protegge. Il nero è anche il colore delle Tende della Luna dove si ritiravano le donne durante il periodo mestruale. È l’età adulta e l’animale Totem è il Grizzly con la sua forza.
Il Nord è simbolo della vecchiaia, dell’inverno e della saggezza. Il colore è il bianco che somma tutti i colori della luce ed è pertanto simbolo di integrità e di conoscenza. L’animale Totem è il Bisonte che si sacrifica per la vita dell’uomo e gli fornisce ciò di cui ha bisogno.
L’Est è la primavera, la nascita alla nuova vita dopo la morte, ed è associato al colore giallo, al fuoco, alla vitalità. Simboleggia l’illuminazione e l’animale Totem è l’Aquila che fra tutte le creature è quella che si avvicina di più al Sole.
La Ruota di Medicina di Kenneth Meadows edizioni L’età dell’Aquario
I segreti degli Indiani d'America. Tradizioni, esoterismo, medicina. Bedetti Simone. De Vecchi editore
From Wikipedia, the free encyclopedia
Medicine wheels, or sacred hoops, were constructed by laying stones in a particular pattern on the ground. Most medicine wheels follow the basic pattern of having a center of stone(s), and surrounding that is an outer ring of stones with "spokes", or lines of rocks radiating from the center. Some ancient types of sacred architecture were built by laying stones on the surface of the ground in particular patterns common to aboriginal peoples. Originally, and still today, medicine wheels are stone structures constructed by certain indigenous peoples of North America for various astronomical, ritual, healing, and teaching purposes. Medicine wheels are still 'opened' or inaugurated in Native American spirituality where they are more often referred to as "sacred hoops", which is the favoured English rendering by some. There are various native words to describe the ancient forms and types of rock alignments. One teaching involves the description of the four directions. More recently, syncretic, hybridized uses of medicine wheels, magic circles, and mandala sacred technology are employed in New Age, Wiccan, Pagan and other spiritual discourse throughout the World. The rite of the sacred hoop and medicine wheel differed and differs amongst indigenous traditions, as it now does between non-indigenous peoples, and between traditional and modernist variations. The essential nature of the rite common to these divergent traditions deserves further anthropological exploration as does an exegesis of their valence.
The Medicine Wheel in Bighorn National Forest, Wyoming, USA
FONTE IMMAGINE: http://en.wikipedia.org/wiki/File:Bighorn_medicine_wheel.jpg
The Medicine Wheel in Moose Mountain Provincial Park, Saskatchewan, Canada
FONTE IMMAGINE: http://en.wikipedia.org/wiki/File:MedicineWheel.jpg
The Royal Alberta Museum (2005) hold that the term 'medicine wheel' was first applied to the Big Horn medicine wheel in Wyoming, the most southern archeological wheel still extant. 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. The revisionist and culturally congruent English nomenclature 'sacred hoop'.
A 2007 Indian Country Today article on Indigenous American hoop dancing defines the hoop this way:
The hoop is symbolic of "the never-ending cycle of life." It has no beginning and no end. Tribal healers and holy men have regarded the hoop as sacred and have always used it in their ceremonies. Its significance enhanced the embodiment of healing ceremonies.
Stone structures as sacred architecture
Intentionally erecting massive stone structures as sacred architecture is a well-documented activity of ancient monolithic and megalithic peoples, from the Egyptian pyramids to Stonehenge, and the indigenous peoples of Northern America share in this proclivity. What does set them apart from many of the other monolithic peoples is how non-intrusive and environmentally sensitive the footprint and fabrication of their structures were. Unlike the usual grand and towering stone monoliths, the indigenous peoples of North America and southern Canada laid down stones on the Earth in certain arrangements and patterns. A distinctive type of these arrangements and patterns is found in the shape of a wheel, circle, hoop or disk; known generally through the term "medicine wheel" – though this nomenclature is culturally insensitive to some and is disfavoured as an external cultural attribution.
The Royal Alberta Museum (2005) chart the possible point of origin and/or confluent or parallel tradition to the sacred hoop and mention tipi, stones as 'foundation stones' or 'tent-pegs', cobblestone, Plains Indians and ceremonial dance:
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 metres 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.
Locality, siting and proxemics
Medicine wheels are sited throughout northern United States and southern Canada, specifically South Dakota, Wyoming, Montana, Alberta and Saskatchewan. The majority of the circa 70 documented architectural hoops still extant are evident within Alberta, Canada.
One of the prototypical medicine wheels remains within 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 were commonly used by North American natives such as the Ojibwa and prehistoric ancestors of the Assiniboine.
Some locations of medicine wheels are found in the prairie regions of North America, such as Manitoba, Wyoming, Montana, Saskatchewan, and Alberta. Larger astronomical and ceremonial petroforms and Hopewell mound building can also be found in other places of North America.
Structure, fabrication and patterning
In defining the archetypal structure of the sacred hoop, the Royal Alberta Museum (2005) mentions Medicine Hat, cairn, concentric, radius, epicentre and stone circle holds that:
John Brumley, an archaeologist from Medicine Hat, has provided a very exacting definition of what constitutes a medicine wheel. He notes 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.
Medicine wheels were constructed by laying stones in a particular pattern on the ground. Most medicine wheels follow the basic pattern of having a center cairn of stones, and surrounding that would be an outer ring of stones, then there would be "spokes", or lines of rocks, coming out the cairn.
Medicine wheels were built by laying out stones in a circular pattern that often looked like a wagon wheel lying on its side. The wheels could be large, reaching diameters of 75 feet. Although archeologists are not definite on the purpose of each medicine wheel, it is thought that they probably had ceremonial or astronomical significance.
Almost all medicine wheels would have at least two of the three elements mentioned above (the center cairn, the outer ring, and the spokes), but beyond that there were many variations on this basic design, and every wheel found has been unique and has had its own style and eccentricities.
The most common deviation 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 out, or even all the same length. Some medicine wheels will have one particular spoke that's significantly longer than the rest, suggesting something important about the direction it points.
Another variation is whether the spokes start from the center cairn and go out only to the outer ring, or whether they go past the outer ring, or whether they start at the outer ring and go out from there.
An odd variation sometimes found in medicine wheels is the presence of a passageway, or a doorway, in the circles. The outer ring of stones will be broken, and there will be a stone path leading up to the center of the wheel.
Also many medicine wheels have various other circles around the outside of the wheel, sometimes attached to spokes or the outer ring, and sometimes just seemingly floating free of the main structure.
They are made by placing rocks down into a circle shape, and four lines or more of rocks are put down across the circle, or near the circle. Medicine wheels are used to mark the geographical directions and astronomical events of the sun, moon, some stars, and some planets in relation to the Earth's horizon at that location. These rock sites were also used for important ceremonies, teachings, and as sacred places to give thanks to the Creator, or Gitchi Manitou, known as the Great Spirit in the Ojibway language. Other North American indigenous peoples also made these circle petroforms. Medicine wheels are very similar to circular turtle shaped petroforms with the legs, head, and tail pointing out the directions and aligned with astronomical events.
Cultural value, attribution and meaning
The historical, archeological medicine wheels and sacred hoops have been built and engaged ritually 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, and it is doubtful that we will ever know what the original purpose was.
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. See 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). Other scientists have shown that some of the wheels mark the longest day of the year.
The idea that some Indigenous American and Canadian peoples[who?] engage the Medicine Wheel and associated rites to demonstrate the periodicity and cyclicality of Nature, change, life and lifecycles, interdependence, relationships and the Mysterium Magnum of the Earth and the Universe, amongst other teachings, is one of the Western interpretations making American First Nations the "Other," supposedly more spiritual, to contrast with supposedly less spiritual "Us". 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.
A medicine wheel schematic
In the Hopi Medicine Wheel of the Hopi prophecy of the four peoples of the Earth, the cardinal direction North represents the body, plants and animals, the color white and 'white skinned peoples', and Childhood. (can also represent birth, and/or meeting a stranger and learning to trust as in infancy, explained in Erik Erikson's stages of Psychosocial development). The East is held to represent the mind, air, the color yellow and 'yellow skinned peoples', learning the groups to which people belong and Adolescence. The South holds the heart, fire, the color red and 'red skinned peoples', and Adulthood. Finally West holds the spirit, water, the color blue or black, and 'black-skinned peoples' and Elderhood. West also represents the final life stage in the wheel, being an elder and passing on knowledge to the next generation so that the wheel may start again just like the circle it takes after. In many other tribes, however, the Northern direction corresponds to Adulthood (the White Buffalo), the South represents Childhood (the Serpent), the West represents Adolescence (the Bear) and the Eastern direction represents Death and Re-birth (Eagle).
In terms of social dynamics, community building and the use of Circles in Restorative Justice work, the four quadrants of the circle correspond to Introductions, Trust Building, Problem Definition, and Generating Solutions.
Medicine Wheel Park, Valley City, USA
Joe Stickler of Valley City State University, 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." 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."
New Age views
Desy (2007) describes a New Age-era sacred hoop as a developmental, introspective tool, linking with it the Classical Elements, totems and cardinal directions: "The medicine wheel represents the sacred circle of life, its basic four directions, and the elements. Animal totems serve as guardian of each of the directions." Desy also outlines some of the substances and fetishes involved in the construction and opening of a sacred hoop as a personal rite of "sacred play": "A personal medicine wheel can be made using fetishes such as crystals, arrowheads, seashells, feathers, animal fur/bones, and so on.
^ a b c d Source:  (accessed: January 2, 2008)
^ Source:  (accessed: January 2, 2008)
^ Zotigh, Dennis (30 May 2007). "History of the modern Hoop Dance". Indian Country Today. Retrieved 20 April 2009.
^ a b "Medicine Wheel Park". Valley City State University. 2005. Retrieved 2008-01-03.
^ a b Desy, Phylameana lila (2007). "Medicine Wheel".
"Medicine Wheels: A Mystery in Stone", written by J. Rod Vickers that appeared in Alberta Past 8(3):6-7, Winter 1992-93.
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.
Sun Bear and Wabun. The Medicine Wheel: Earth Astrology. (Prentice Hall, Inc., Englewood Books, New Jersey, 1980)
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 Horm 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