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An orange rowboat and a black boat are on the water, with green grass growing at the edge of the shore.

A Two-Row Medicine Approach

Two-Row Medicine refers to the Haudenosaunee Gaswendah, or “Two Row” Wampum Belt Treaty. This beaded “belt” (which is not actually a belt) demonstrates a language system that does not depend on words but instead uses a complex beading pattern of quahog shells, which Iroquoian Knowledge Keepers can read. This is the longest-living constitutional law that exists.

Combining western science with traditional Indigenous healing practices, a model called “Two Row Medicine” by Dr. Karen Hill of the Department of Family Medicine at McMaster University, is essential for engaging effectively, building collaborative relationships, and delivering comprehensive, effective treatment for Indigenous communities. 

Gaswendah, the Two Row Wampum Belt Treaty, was documented in 1613 by the Haudenosaunee and later ratified by 24 other Indigenous groups in 1764. This belt was made from quahaug shells and presented to the Dutch people living in the area, who, in discussions about cultural values, agreed with the Haudenosaunee to move forward together (equally) without infringing on one another. The Ogwehoweh (Indigenous) and Hahnyo:oh (Caucasian) peoples mutually acknowledged their obligation to respect each other and their distinct practices, traveling parallel to one another while refraining from interference or attempts to alter each other’s ways. The policy established by this document features two darker rows of quahaug shells representing the river of life, a commonality shared by all. However, it was understood that individuals may have different approaches to navigating that journey. Civilizations native to Turtle Island envisioned crossing this river in their canoes, while non-Indigenous peoples moved along via sailing ships (a metaphor representing different cultures and practices). “As long as we respected each other’s vessels, we could live together. At no point would anyone throw a rope across and try to steer another’s vessel. You could come and visit my canoe, but while you were visiting my canoe, you would never rip it apart and force your rules on me. Same thing for me, I could go to their boat and learn their cool s**t, but I was never to go to their boat and rip it apart. We were to travel side by side and respect one another’s ways” (Maya Chacaby, Anishinaabe, Beaver Clan, personal communication, January 2025). The procedural aspect of this document is depicted by the three white rows of quahaug shells. The rows were not meant to divide us, for we navigate within one river; rather, they were included to unite us. Chacaby shared that:

The ‘how’ of what we were to do to maintain this policy was trust or peace, depending on what community you’re from. Once we have trust, then the next row is friendship, meaning shared values. We have to do the hard work to figure out what our shared values are. The final one is mutual respect. When we are all the same height, that means that my way as an Anishinaabe is equally legitimate to anyone else’s ways. I could rightfully have access to the medicine people and an MRI, and they would be treated as equally legitimate. (personal communication, January 2025)

This agreement was meant to inform every law that came after it, as long as the rivers flowed and the grass remained green. Two Row Medicine aims to embody and represent the spirit behind the broken Two Row Wampum Belt Treaty.

The world benefits from many different models of thinking, doing, and being. However, “much of today’s psychology believes in itself because it reflects on itself. It embodies the magic notion that what you name becomes real. First you see it, then you name it, then you believe it. It is a collection of egos thinking that they ‘are.’ Tightening their bootstraps, and making things reasonable” (Stoller, 2016, p. 2).

To heal, we need diverse theories and models that suit individual preferences. “This is not about grasping onto something; clinging to something―then you become closed. This is not knowledge that you can learn and then share with others. This is about what action you will take or subtle ways you will change” (Dr. Ruby Gibson, Lakota, personal communication, June 2023, Somatic Archaeology © training).

Similar to the concept of Two-Eyed Seeing, our team approaches our consultation and training services from a braided approach, employing multiple models of thinking, doing, and being.

We are not offering isolated interventions. The research strongly supports integrated, multi-level approaches that combine:

  • Individual support (stress management, healing practices)

  • Organizational systems change (policy alignment, leadership development)

  • Cultural integration (values alignment, Indigenous knowledge systems)

  • Relational safety (somatic practices, peer support)

By aligning systems with Indigenous values and building organizational resilience, we can address the root causes of instability. Research on organizational effectiveness shows that cultural alignment, strong leadership coherence, and values-driven systems create what researchers call "organizational embeddedness" (the psychological and social forces that keep employees attached to their organization) Abdou et al., 2025. This translates directly to reduced turnover, stronger institutional knowledge retention, and decreased repeated onboarding costs.