there is evidence to indicate that it persists in a fairly strong oral tradition
in the Conne River community today.^34
Clinical studies on the benefits of the sweat lodge are limited – to date
they point only to positive changes in spiritual and emotional well-being –
but the numbers of ‘anecdotal’ reports of benefits must be considered as
reaching the level of anecdotal knowledge with respect to helping with
sociomedical problems, if less so for ‘rheumatic’ aches and pains and skin
diseases.^35 Any discussion with patients about the health aspects of the
sweat lodge may be helped – at least in a limited way – by the larger body
of literature on saunas; this makes clear that advice must take into account
a patient’s health, especially as sweat lodge ceremonies can be more physio-
logically stressful to the body than conventional saunas; various contraindi-
cations are reported for saunas such as unstable angina pectoris and recent
myocardial infarction.^36 It is appropriate to add that those uncomfortable
with a sweat lodge ceremony – not always on medical grounds – may benefit
from a talking circle in which participants, in turn, raise issues/problems.
Ceremonies and healthcare institutions
In addition to the sweat lodge, practitioners may be called on to comment on
other ceremonies that have a strong healing component. Although it is
beyond the scope of this chapter to detail these, practitioners should be
prepared to follow up on a patient’s interest in any ceremony associated with
healing. In so doing a practitioner may call on other sources of guidance –
maybe programmes focusing on learning traditional ways such as building
wigwams, trapping, etc. – from native friendship centres to social workers
acquainted with healing programmes. Team care can be important in many
ways as when a patient wants a healing ceremony in a conventional health-
care setting (hospital or surgery/clinic). It is not uncommon for an aboriginal
person to first express interest in traditional ways when serious medical
problems arise. Such a person may be too timid to ask directly for a cere-
mony, but an empathic practitioner may sense the need. A not uncommon
wish is for smudging, a ceremony recognised for ‘purification’ that can foster,
at the very least, feelings of spiritual well-being. Smoke from a burning braid
of sweetgrass (other vegetable products, e.g. sage, cedar, tobacco, may be
used) is wafted over the body. Although obvious difficulties arise in
performing the ceremony with modern smoke detector–sprinkler systems,
modifications of the ceremony might be explored that meet a patient’s
need.
Other requests can be logistically easier to fulfil, given sensitivity and
cooperation on the part of healthcare practitioners and administrators, e.g.
taking sacred objects into an operating room. Yet difficulties have arisen.
Stories, such as the following, of cultural insensitivity among doctors are
Aboriginal/traditional medicine in North America | 59