• CELLMED
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• v.2 no.1
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• pp.4.1-4.13
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• 2012

When medicine is unable to cure, and the end becomes imminent, or when the patient is tired of the side effects associated with chronic use of drugs, the search for alternative and new ways of healing is begun. Coincidentally, sometimes the alternative is the origin, as is the case for traditional Arab medicine and traditional American Indian healing. Traditional healing is the first healing that all people have used for 200,000 years, since the beginning of Homo sapiens. The sources and elements of traditional Arab medicine have been examined in books and by consulting with traditional Arab healers. Arabic medicine is a career combining both elements of science and philosophy based on religion and traditions, and includes a diversity of healing approaches: spiritual, physical, and using natural products. These approaches are discussed with emphasis on wet cupping (Alhijamah), a practice that is undergoing a revival nowadays in Arab countries. American Indian healing is a career based on religion, tradition, an innate healing gift and extensive training, both in a medical school setting and as an apprentice. Arabic healing approaches are compared to American Indian healing approaches.

• CELLMED
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• v.4 no.2
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• pp.9.1-9.6
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• 2014

Modern society suffers from a disease burden that is caused by out of balance patients. Obesity causes patients to be out of balance and develop diseases such as heart disease, diabetes, and arthritis. Obesity also promotes cancer. Traditional medicine can help people learn how to live in balance. When a person is in balance, the body heals itself. This article teaches the advantages of traditional healing in the modern world.

• CELLMED
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• v.2 no.1
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• pp.1.1-1.6
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• 2012

A spiritual sense may be present in the human brain. Demonstration of the spiritual sense depends on measuring the behavioral effects of spiritual experiences. These experiences can be induced by prayer, specific chemicals and other stimuli that are known to interact with pyramidal neurons of layer 5 in the cerebral cortex. This work examines the hypothesis that pyramidal neurons are the seat of the spiritual sense. Healers use the spiritual sense to comfort and heal their patients, especially with prayer. Many doctors do not encourage prayer and could learn from healers to use the spiritual sense. Patients should be educated to use prayer in order to get the comfort they need for healing.

• Journal of English Language & Literature
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• v.56 no.5
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• pp.823-850
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• 2010

In this paper, I will explore disparate voices embedded in the interactions of stories in which personal, cultural, historical, and mythical consciousness brings up diverse ideas about the experiences of Native Americans. The accommodation of differences and changes is clearly manifested through the healing ceremony of Tayo, which poses some practical questions: what could be the authentic tradition of Native Americans?; which direction should it be led to? As these questions suggest, Tayo needs to think over and work through the way that Native oral stories will enrich the signification of being Indian within multicultural U. S. society. In other words, Tayo should transfer the oppositional relationship between Anglo and Native American world into an interactive one to bring forth new meanings concerning their interactions. As a hybrid, Tayo begins to recognize that his fragmented consciousness could represent the pervasive but surmountable anxiety about the cultural clash between Native and White Americans. Going through the multiple layers of his stories, Tayo learns that Native Americans need to hold a balanced viewpoint firmly: this demonstrates that storytelling brings restoration and renewal to him. As a result of Betonie's healing ceremony and his intimate relationship with Ts'eh, Tayo comes to have a holistic comprehension about how all the living things are interconnected to one another. After acquiring this recognition, Tayo succeeds in his quest to get back Josiah's cattle and recovers his identity as a Laguna Pueblo Indian, still letting diverse voices, cultures, and stories flow into the process of storytelling. As the last scene in which the conversations among Tayo, Auntie, and Grandmother took place illustrates, Tayo has newly secured a position that will require him to create a new, alternative story, not just repeating previous stories.

• Journal of English Language & Literature
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• v.59 no.4
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• pp.569-592
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• 2013

In Reservation Blues, Sherman Alexie examines how Indians can survive successfully in contemporary America, overcoming the tragic history of colonialists' violence and the resultant traumata. For Alexie, both reassembling the parts of the colonialist history through remembrance and testifying its unjustness play important roles not only in the decolonization process which probes the remnants and the negative effects of the colonialism deeply rooted in the lives of Indians but in the procedure of healing the political, cultural, and religious traumata. However, it should be noted that the ultimate aim of Alexie's decolonization does not lie in erasing every trace of the colonialism but in transforming its legacy into a story of survivance. The recovery of the tribal voices and the preservation of Indian traditions, blood, and cultures are essential in the survivance of Indians. Yet, Alexie's tribalism should not be viewed as an exclusive one. He knows well that it is neither possible nor desirable to maintain an exclusive tribalism based on blind adherence to a mythic or "pure" past. Exclusive tribalism is a cause for alarm in the contemporary world, a dynamic place where diverse cultures consistently change through collision, exchange, and negotiation. In Reservation Blues, Alexie stresses a spiritual and cultural flexibility that makes the cultural interpenetration possible as a key element of the meaningful survivance of contemporary American Indians.