This blog is based on the first part of a fascinating article on the Native American Wellbriety Movement website.
'White Bison’s Wellbriety Programs and the Wellbriety Movement itself are based in the Teachings of the Elders, and guided by our Circle of Elders. Over the years people have asked us what that means and how that works. We would like to introduce our Circle of Elders and reflect upon some of their teachings.
First, it is helpful to explore the nature of an Elder. Elders are not just “old people.” In fact, most of the Elders who carry that designation do not think of themselves as “old people.” Even into their 90s, they pay attention to the world around them, engage in community and ceremonial activities, and work to improve the lives of their people.
They are sought out to share their wisdom, experience, and their hope. They are grounded in their traditions, culture, their spirituality and hold a broad vision of the interconnectedness of all things. Many have taken the time to learn the traditional language, which allows them to experience life through the ways of seeing shared by their ancestors.
Elders do not designate themselves as such. Rather, they are identified by the communities they serve. They often serve as unofficial leaders; or are called upon to explore the “sticky” challenges that community leaders and families experience on a day to day basis.
Elders provide a balance and harmony where conflict lies; they look for the bigger picture and the common ground. Often, Elders help us to see things differently through a story; sometimes these stories can seem like riddles. They make us change our thought patterns and bring us to a new understanding of what is important.
Here is what Elders have brought to the Wellbriety Movement over the years.
“Long time ago” Elders shared prophecies - messages about the future. Their stories foreshadowed the coming of the web around the world; the Eagle going to the Moon; identification of the challenges of the Native people that would lead to healing.
“Long time ago” Elders provided role models on how to solve community problems, how to raise children, how to “be” a Native man or a Native woman.
Not only do we use their teachings, but some non-Native researchers, like Erik Erikson, have written about the role that Elders and Grandmothers played in developing their research models. Erikson’s Stages of Psychosocial Development was grounded in part from his discussions with Yurok and Sioux Grandmothers in the 1940s. His model is used as the framework for the Daughters of Tradition and Sons of Tradition.
Natural Law and prophecies were shared with us by Elders from many different nations. Of special importance were those Elders who helped to launch the Wellbriety Movement. An Elder from a North Eastern nation helped us to coin the term Wellbriety.
Then, to further develop the movement, Elders from the 4 Directions (yellow direction, Tibet; red direction, Native; black direction, African; and white direction, Sammi) met in Janesville MN in 1994 to bless the Sacred Hoop.
Each contributed one of the 4 Powers of the Sacred Hoop: power to forgive the unforgivable; unity - we have to come together to do this work together; power of healing - we have to heal ourselves; power of Hope that lead us to dream.
White Bison is the Keeper of the Sacred Hoop of 100 eagle feathers. The feathers represent 100 communities. We have traveled over 150,000 miles taking the Sacred Hoop to inspire healing and Wellbriety in Native communities throughout the United States and Canada, including Alaska.
Elders in the recovery movement have played a significant part in shaping the Wellbriety Movement. The documentary, How AA came to Indian Country, provides an overview of the early work by Native Elders to address alcohol problems in Native communities.
The book Alcohol Problems in Native America: The Truth about the Lie begins with stories of how healing was addressed by Handsome Lake , a member of the Seneca Nation, in the 1700s.
In the Red Road to Wellbriety, the stories reflect the recovery journeys of many of the Elders who have played a role in the Wellbriety Movement.
Meditations with the Native American Elders is a collection of sayings from Elders of many different nations across the Americas. These are also available as daily meditations by subscription through the White Bison website.
The teachings of the Elders provided the impetus for the Medicine Wheel and 12 Steps. In this recovery program, the 12 Steps are placed in a circle, and the traditional teachings are used to help men, women and family members work through their recovery issues. The Four Laws of Change and the Teachings of the Medicine Wheel are integral to this cultural approach to recovery.
Over the years, there have been a number of gatherings where people met with Elders to resolve specific issues: sometimes they gathered to share what works in community development; sometimes, to identify what is needed in education or child development.
Some gatherings were called to address specific issues, such as the 1996 Gathering of Native American Men in Florissant, Colorado. Over 2000 people camped out for 3 days to hear the Elders speak.
Out of that gathering came Seven Philosophies which provide the core teachings for Fathers of Tradition, Sons of Tradition, Mothers of Tradition and Daughters of Tradition.
One of the Elders at this particular gathering extended the idea of “Elder.” In response to the question of “what is an elder,” this Elder replied: ”an Elder is someone that you look up to for the right way to do things.”
Thus, everyone is someone’s Elder; the 12 year old looks to the 15 year old; the 7 year old looks to the 12 year old, and the 3 year old looks to the 6 year old. Each of us has something to teach and we must keep that in mind: that what we teach can be helpful, or hurtful.
Sometimes, White Bison has gone out to find Elders who will share their ideas about specific problems.
The cross country Journeys of the Sacred Hoop that took place over the years, brought new teachings to light and brought new messages from Elders about the impact of Intergenerational and Historical Trauma on the Native people. These are included in the Wellbriety Journey of Forgiveness and also provided the inspiration for the Mending Broken Hearts training.
The Wellbriety Movement also has a Council of Elders who provide guidance on a routine basis. Of course in today’s world they are available by phone, text or Skype! They have specialties, like language, cultural and spiritual traditions, mental health, traditional medicines, education, recovery, treatment, and prevention. Several have doctorates and Masters degrees. Some have published books.
At the recent 2014 Wellbriety Gathering, we celebrated the contributions of the Council of Elders. We want to give credit for the Wellbriety “song” - where it is due.'
You can meet various Elders in the second part of the article on the Wellbriety Movement website. I found this fascinating article very helpful for understanding the various elements of the Wellbriety Movement. Lots more reading to do though. Thank you!