Table of Contents

I. Introduction.................................................................................................. 2

II. History....................................................................................................... 3
1. Origins........................................................................................................ 3
2. English contact (1654) ................................................................................. 4
3. The Trail of Tears....................................................................................... 5
4. In the American Civil War....................................................................... 5

III. Culture...................................................................................................... 6
1. The Cherokee clans................................................................................... 6
3. Festivals and holidays................................................................................ 8
4. Cherokee Clothing (modern-traditional) .................................................... 9
5. Cherokee Baskets ................................................................................... 11
6. Cherokee Weapons ................................................................................. 12
7. The Pheasant Dance................................................................................ 13
8. The Stomp Dance ................................................................................... 14
9. Shell Shaker ........................................................................................... 15
10. Marriage............................................................................................... 16
11. Cherokee Dwellings............................................................................... 17
12. Eagles................................................................................................... 18
13. Cherokee Social Games: Di-ga-da-yo-s-di (Marbles) .......................... 19

2. Gum (Black Gum) ................................................................................... 21

3. Hummingbird Blossoms (Buck Brush) ................................................... 21
4. Cat Tail (Cattail) ...................................................................................... 21
5. Pull Out a Sticker (Greenbriar) ................................................................
22
6. Mint.......................................................................................................... 22
7. Tobacco-like Plant (Mullein) .................................................................... 23
8. Qua lo ga (Sumac) .................................................................................. 23
9. Big Stretch, or Nuyigala dinadanesgi utana (Wild Ginger....................... 24
10. What Rabbits Eat, or Jisdu unigisdi (Wild Rose) ................................. 24
11. Squirrel Tail, or Saloli gatoga (Yarrow) ............................................... 25
12. Looks Like Coffee, or Kawi Iyusdi (Yellow Dock) ............................... 25

V. Conclusion.................................................................................................. 26

Bibliography................................................................................................. 26

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I. Introduction

The Cherokees are Native Americans of the Iroquoian language family

and of the Southeast culture area. Before Europeans arrived in North America

the Cherokee controlled a large region of the Southeast. Their territory

eventually came to extend through eight present-day Southern states. Various

Cherokee bands played an important role in colonial America and in United

States history. They remain one of the largest tribes in the United States, and

many Americans of all backgrounds claim Cherokee ancestry.

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II. History

1. Cherokee origins
Nearly 12,000 years ago, Native Americans or Paleo-indians appeared in
what is today referred to as "The South." Paleo-Indians in the Southeast were
hunter-gatherers who pursued a wide range of animals, including the megafauna,
which became extinct following the end of the Pleistocene age. It is commonly
assumed that Paleo-Indians were specialized, highly mobile foragers that hunted
late Pleistocene fauna such as bison, mastodons, caribou, and mammoths,
although direct evidence is meager in the Southeast.
In the late Archaic Period, the Cherokee ancestors began to cultivate
plants such as marsh elder, lambsquarters, sunflowers, pigweed, and some native
squash. The increased food supply provided leisure time, which people used to
build mounds, refine arts and crafts (and create new art forms like shell gorgets),
and celebrate religious ceremonies. During Mississippian Period (900 A.D. to
1500 A.D.), Cherokee ancestors developed a new variety of corn called eastern
flint, which closely resembles modern corn. At the Green Corn Ceremony,
families, clans, and tribes came together for prayers, dances, marriages, and
reconciliations
Much of what is known about pre-19th century Cherokee culture and
society comes from the papers of American writer John Howard Payne. The
Payne papers describe the account by Cherokee elders of a traditional societal
structure in which a "white" organization of elders represented the seven clans.
According to Payne, this group, which was hereditary and described as priestly,
was responsible for religious activities such as healing, purification, and prayer.
A second group of younger men, the "red" organization, was responsible for
warfare. Warfare was considered a polluting activity which required the
purification of the priestly class before participants could reintegrate into normal
village life. This hierarchy had disappeared long before the 18th century. The
reasons for the change have been debated, with the origin of the decline often
located with a revolt by the Cherokee against the abuses of the priestly class
known as the Ani-kutani.

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2. English contact (1654)

According to James Mooney, the English first had contact with the
Cherokee in 1654. Around this time, the Powhatan were threatened by a tribe
they knew as the Rickahockans or Rechahecrians, who invaded from the west
and settled near the falls of the James River. While some scholars have linked
these references to the Cherokee, others deduce they were a Siouan tribe, since
they appeared in company with Monacan and Nahyssan groups.
One of the earliest English accounts comes from the expedition of James
Needham and Gabriel Arthur, sent in 1673 by fur-trader Abraham Wood from
Fort Henry (modern Petersburg, Virginia) to the Overhill Cherokee country.
Wood hoped to forge a direct trading connection with the Cherokee to bypass
the Occaneechi Indians, who were serving as middlemen on the Trading Path.
The two colonial Virginians did make contact with the Cherokee, although
Needham was killed on the return journey and Arthur was almost killed. By the
late seventeenth century, colonial traders from both Virginia and South Carolina
were making regular journeys to Cherokee lands, but few wrote about their
experiences.
The character and events of the early trading contact period have been
pieced together by historians' examination of records of colonial laws and
lawsuits involving traders. The trade was mainly deerskins, raw material for the
booming European leather industry, in exchange for European technology "trade
goods", such as iron and steel tools (kettles, knives, etc), firearms, gunpowder,
and ammunition. In 1705, traders complained that their business had been lost
and replaced by Indian slave trade instigated by Governor Moore of South
Carolina. Moore had commissioned people to "set upon, assault, kill, destroy,
and take captive as many Indians as possible". When the captives were sold,
traders split profits with the Governor. Although colonial governments early
prohibited selling alcohol to Indians, traders commonly used rum, and later
whiskey, as common items of trade.

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3. The Trail of Tears
Trail of Tears was the Cherokee name for what the Americans called
Indian Removal. During the 1800's, the US government created an "Indian
Territory" in Oklahoma and sent all the eastern Native American tribes to live
there. Some tribes willingly agreed to this plan. Other tribes didn't want to go,
and the American army forced them. The Cherokee tribe was one of the largest
eastern tribes, and they didn't want to leave their homeland. The Cherokees were
peaceful allies of the Americans, so they asked the Supreme Court for help. The
judges decided the Cherokee Indians could stay in their homes. But the
President, Andrew Jackson, sent the army to march the Cherokees to Oklahoma
anyway. They weren't prepared for the journey, and it was winter time.
Thousands of Cherokee Indians died on the Trail of Tears. Many Native
Americans from other tribes died too. It was a terrible time in history.

4. In the American Civil War

Out of gratitude to Thomas, these Western North Carolina Cherokees

served in the American Civil War as part of what became known as the Thomas
Legion of Cherokee Indians and Highlanders. Thomas's Legion consisted of
infantry, cavalry, and artillery. The legion mustered approximately 2,000 men of
both Cherokee and white origin, fighting on behalf of the Confederacy,
primarily in Virginia, where their battle record was outstanding.Thomas's
Legion, along with the Western District of North Carolina under Brigadier
General John Echols (of which it was the only effective unit) surrendered after
capturing Waynesville, North Carolina on May 9, 1865, after learning of Lee's
surrender at Appomattox Court House (the decision was made by Brig. Gen.
Echols, the senior commander; Thomas wanted to keep fighting). They agreed
to cease hostilities on the condition of being allowed to retain their arms for
hunting. Brig. Gen. Stand Watie, commanding officer of the First Indian

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Brigade of the Army of the Trans-Mississippi as well as Principal Chief of the
Confederate Cherokee, demobilized his forces under a cease-fire agreement with
the Union commander at Fort Towson (which was within in the territory
Choctaw Nation) on July 23rd, 1865.
As in southern states, the end of the Civil War brought freedom to
enslaved African Americans. By an 1866 treaty with the US government, the
Cherokee agreed to grant tribal citizenship to freedmen who had been held by
them as slaves. Both before and after the Civil War, some Cherokee intermarried
or had relationships with African Americans, just as they had with whites. Many
Cherokee Freedmen were active politically within the tribe.
In Oklahoma, the Dawes Act of 1887 broke up the tribal land base. Under
the Curtis Act of 1898, Cherokee courts and governmental systems were
abolished by the U.S. Federal Government.

III. Culture

1. The Cherokee clans

The Cherokee society is historically a matrilineal society; meaning clanship is

attained through the mother. Prior to Oklahoma statehood, the women were
considered the Head of Household, with the home and children belonging to her
should she separate from a husband. There are seven clans in Cherokee Society:
A-ni-gi-lo-hi (Long Hair), A-ni-sa-ho-ni (Blue), A-ni-wa-ya (Wolf), A-ni-go-te-
ge-wi (Wild Potato), A-ni-a-wi (Deer), A-ni-tsi-s-qua (Bird), A-ni-wo-di (Paint).

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The knowledge of a person's clan is important for many reasons; historically,
and still today among Cherokee traditionalists, it is forbidden to marry within
your clan. Clan members are considered brother and sisters. In addition, when
seeking spiritual guidance and Indian doctoring, it is necessary to name your
clan. Seating at ceremonial stomp dances is by clan, as well.

ANI-GI-LO-HI
The Long Hair Clan, whose subdivisions are Twister, Wind and Strangers,
are known to be a very peaceful clan. In the times of the Peace Chief and War
Chief government, the Peace Chief would come from this clan. Prisoners of war,
orphans of other tribes, and others with no Cherokee tribe were often adopted
into this clan, thus the name 'Strangers.' At some Cherokee ceremonial grounds,
the Long Hair arbor is on the East side, and also houses the Chiefs and other
leaders of the ground.

A-NI-SA-HO-NI
The Blue Clan's subdivisions are Panther, or Wildcat and Bear (which is
considered the oldest clan). Historically, this clan produced many people who
were able to make special medicines for the children. At some Cherokee
ceremonial grounds, the Blue arbor is to the left of the Long Hair arbor.

A-NI-WA-YA

The Wolf has been known throughout time to be the largest clan. During
the time of the Peace Chief and War Chief government setting, the War Chief
would come from this clan. Wolves are known as protectors. At some Cherokee
ceremonial grounds, the Wolf arbor is to the left of the Blue arbor.

A-NI-GO-TE-GE-WI
The Wild Potato Clan's subdivision is Blind Savannah . Historically,
members of this clan were known to be 'keepers of the land,' and gatherers The
wild potato was a main staple of the older Cherokee life back east (Tsa-la-gi U-
we-ti). At some Cherokee ceremonial grounds, the Wild Potato arbor is to the
left of the Wolf arbor.

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 A-NI-A-WI
Members of the Deer Clan were historically known as fast runners and
hunters. Even though they hunted game for subsistence, they respected and
cared for the animals while they were living amongst them. They were also
known as messengers on an earthly level, delivering messenges from village to
village, or person to person. At some Cherokee ceremonial grounds, the Deer
arbor is to the left of the Wild Potato arbor.

A-NI-TSI-S-QUA
Members of the Bird Clan were historically known as messengers. The
belief that birds are messengers between earth and heaven, or the People and
Creator, gave the members of this clan the responsibility of caring for the birds.
The subdivisions are Raven, Turtle Dove and Eagle. Our earned Eagle feathers
were originally presented by the members of this clan, as they were the only
ones able to collect them. At some Cherokee ceremonial grounds, the Bird arbor
is to the left of the Deer arbor.

AN-I-WO-DI
Members of the Paint Clan were historically known as a prominent
medicine people. Medicine is often 'painted' on a patient after harvesting, mixing
and performing other aspects of the ceremony. At some Cherokee ceremonial
grounds, the Paint arbor is to the left of the Bird arbor.

2. Cherokee colours

Blue = North: Defeat, Trouble

White = South: Peace, Happiness, Purity
Red = East: Success, Triumph
Black = West: Death

3. Festivals and holidays

Month of the Windy Moon (March):

The Ceremony of the First New Moon of Spring, this initiated the planting
season.

Month of the End of Fruit Moon (August):

This is our Green Corn Ceremony, this includes gathering one ear of corn from
each of the seven clans, sacrifice, prayer, and relighting of the sacred fire.

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Month of the Nut Moon (September):
This is when we have our Ripe Corn Ceremony, it celebrates the harvest.

Month of the Harvest Moon (October):

The Great New Moon Ceremony celebrates the Cherokee's New Year.
Friends Made Ceremony remembers vow of brotherly/sisterly love,
puritication of the mind and body.
UKU Dance Ceremony is every seven (7) years and repleaces the Great
New Moon Ceremony. This where our UKU (chief) renews his/her religious and
civic duties.

Month of the Trading Moon (November):

This is the Bounding Bush Ceremony which is a non-religious feasting and
dancing, very enjoyable.

4. Cherokee Clothing (modern-traditional)

Although there have been many styles of clothing unique to the Cherokee
people throughout the years, one style remains in vogue. The Cherokee Tear
Dress is the standard traditional fashion for women, and the ribbon shirt stands
for the men.
The Tear Dress is believed to be the style of dress from the Trail of Tears
era, when most women did not own scissors due to the removals, and
confiscation of most personal and household belongings. Thus,the material was
‘torn’ from larger bolt pieces. The name is pronounced both ‘tear,’ as in Trail of
Tears, and ‘tear,’ as in being torn fabric. The style of Tear Dress worn today was
patterned after an actual dress stored for many years in a trunk.
The dresses are styled from a calico print material, with an applique
pattern of diamonds on the yoke and around the skirt, just above the flounce.
Some Cherokee seamstresses have modified the design to utilize triangles,
circles, and even the sacred seven-sided star of the Cherokee.
The Trail of Tears era dresses had 3/4 length sleeves, which did not get in the
way of dishes, grinding corn and nuts, and other household duties. It also had a
skirt length of mid-calf, so as not to gather dirt or dew from the ground. Another
feature was the button down top, a convenience for nursing children. The little
girls’ dresses usually fastened in the back.
Today, the dress has been modified to be worn floor length, except for
Stomp Dance shell shakers, who usually wear calf-length dresses because of the
shell shackles. The sleeves are often times worn full-length.

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 While the Tear Dress has remained unique to the Cherokee, the male
Ribbon Shirt has become familiar inter-tribal wear, especially seen on the pow-
wow circuit.
The Ribbon Shirt is also made from calico fabric, with ribbon designs on the
front and back. The sleeves are made similar to the Tear Dress.
Also made of calico, the traditional turban for men is still worn by some.
There are a variety of seamstresses who make both the female and male
Cherokee clothing. Usually, measurements are taken for each individual, and no
standard pattern per ‘dress size’ is required for an experienced seamstress.v
The dress is the official garment of “Miss Cherokee” and is worn on
special tribal occassions, and sometimes weddings. Most Cherokee gospel
singing groups also wear the Tear Dress, and it is the official dress of the
Cherokee National Choir

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5. Cherokee Baskets

Cherokee Basketry has endured from prehistoric times to the present day.
The women do the basket making. The principal materials used by the Cherokee
are cane, white oak, hickory bark and honeysuckle. Originally the only two
materials used for dyes were black walnut and blood root. Butternut has been
added for black, yellow root for yellow and broom sedge for orange.
Before the invention of plastics, and affordable glass and ceramic storage
containers, baskets were the main source of storage for Cherokee households.
They were also used for strainers, and men carried their hunting and fishing
needs in baskets. Almost everywhere you look in historic photographs, baskets
were a necessity in Cherokee homes.
There are several varieties of Cherokee baskets. The most popular style
seen today is the ‘double-wall’ variety, which is woven from buckbrush,
honeysuckle or commercially-manufactured reed. Natural plant dyes are used to
color the baskets, including bloodroot, walnut, poke and many others. Some
crafters have experiemented with commercial dyes, but the natural dyes remain
the most desirable. However, because of construction, lack of knowledge in
gathering, and various other reasons, these natural dye substances are becoming
harder and harder to find in the wild. Efforts are being put forth to begin
cultivating some of these plants.
A basket maker uses no patterns, models, or drawings. Her patterns are in
her soul, in her memory and imagination. They come from the mountains,
streams and forests, and the traditions of her tribe. All Cherokee baskets are of
woven type. The function of the basket was the first consideration for its shape.
The baskets are used as shifters, packs, to carry fish and for storage.
The dyes used were from roots, barks, leaves, nuts, flowers, fruits, stems,
seeds or sometimes a complete plant. The dye used depended on what was
available. For example: bloodroot is used for a yellowish color; black walnut is
used for a brownish color; elderberries are used for a rose color; butternut is a
black color. It depends upon the parts of the material used. For example: If you
use the bark of the twigs of the bloodroot, it will give you a yellow color, but if
you use the root of the bloodroot, it will give you a redbrown color. The

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darkness of color you get depends upon the length of time you keep the basket
reed in the stained water.
Other style of baskets include flat-weave storage containers, and the
popular ‘Cherokee Purse,’ carried by Miss Cherokee. Substances used for flat
reed include split oak as well as river cane.
Modern Cherokee women continue to craft baskets, although today they
have to developed into very colorful and ornate pieces of art.

6. Cherokee Weapons

Arrowheads were made from various kinds of stone, but, flint was
considered the best. Not only because it was so hard, but also because the
“grain” in flint is easier to chip than most other hard rocks. The favorite tool for
chipping arrowheads into shape was the deer antler. A piece of rock was first
broken into smaller pieces by using a hammer stone, then the most likely pieces
shaped into arrowheads by chipping away with a smaller hammer stone and with
deer antlers.
Spear point were made similar to arrowheads, only larger in size and
somewhat different in shape. Some spears were made of hard wood and the
wooden point sharpened and hardened in a fire.
Stone weapons, tomahawks and battle hammers were made from rocks of
the right shape by sharpening one edge and grinding a groove around the stone
using other harder stones. The groove was made so that the stone could be

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bound to a handle with rawhide. Other hammers and axe-type weapons also
were used – sometimes a wood “burl” or knot in a root or branch with a
convenient handle made a good battle axe.
Cherokees also used blowguns, generally for small game, but occasionally
for warfare. Blowguns were from three to eight or nine feet long, with darts
made of hard woods with the “fluff” or the rear end of the dart made from
thistledown to center the dart in the blowgun. This would form a seal so that
wind pressure (from blowing) behind the dart would send it through the barrel at
a great speed. These were very accurate at short distances. In war time, if darts
were used, they were generally poisoned, sometimes by getting a poisonous
snake into a piece of spoiled meat and dipping the darts into to the poisoned
meat. Certain plant juices were also used for poisons.

7. The Pheasant Dance

In the Pheasant dance, part the Cherokee’s Green-corn dance, the

instrument used is the drum, and the dancers beat the ground with their feet in
limitation of the drumming sound made by the pheasant. They form two
concentric circles, the men on the inside facing the women in the outer circle,
each advancing and retreating at the signal of the drummer, who sits at one side
and sings the Pheasant songs.
The story goes, there was once a winter famine among the birds and
animals. No mast (fallen nuts) could be found in the woods and they were near
starvation when a Pheasant discovered a holly tree, loaded with red berries, of
which the Pheasant is said to be particularly fond. He called his companion birds
and they formed a circle about the tree, singing, dancing, and drumming with
their wings in token of their joy, thus we have the Pheasant dance.
The story goes, the Pheasant once saw a woman beating corn in a wooden
mortar in front of the house. “I can do that, too,” said the Pheasant, but the
women would not believe it, so the Pheasant went into the woods and got upon a
hollow log and “drummed” with his wings as a pheasant does, until the people
in the house heard him and thought he was really beating corn.

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8. The Stomp Dance

A firekeeper and his assistant begins early dawn starting the official
sacred fire. He begins with small slivers of wood, inner most part of an oak tree
called the sponge, flint and some rock to trigger a spark.
Sunrise: The men sit around talking about political issues and the women
prepare a meal for the day which consists of traditional and modern food.
Later in the afternoon: Sermons are held in the Cherokee language. The
sermon includes telling all to love all mankind.
After the sermon, a stickball game is played--an ancient Cherokee
tradition that resembles the American La Crosse.
Sundown: Sermons continue. Each clan member takes turn by taking
seven puffs of the old ceremonial pipe.
The Chief, medicine men, and elders hold a meeting then they call for the
first dance. A second call is made. The first dance is by invitation only, tribal
elders, elders, medicine men and clan heads.
The members gather to visit, feast and dance far into the night. It is a holy
place to worship Unetlanv (the Creator, or God). No littering, liquor and rowdy
behavior. Rules are written in the Cherokee language and posted on a board
hung up for the public. The dance participants include a leader, assistants and
one or more "shell-shakers" who wear leg rattles traditionally made out of turtle
shells filled with pebbles but today some use cans filled with pebbles to provide
rhythmic accompaniment while they dance around the fire. The ceremonial
observance involves sacrifices made by the ceremonial leaders, prayers, taking
medicine and going to water or river for ritual cleansing, and smoking of the
pipe.
The Keetoowah's bible is not written on paper. The words are woven into
seven wampum belts which are shown only in rare occasions. The belts are very
old, and are made of pearls and shell beads, woven with seaweed fibers from the
Gulf of Mexico. The history behind the belt is that many years ago, the tribe was
preparing to go on to war with another tribe, when the medicine men foresaw
which would survive, and cut the original wampum belt into seven pieces,
giving one to each warrior. After the war, the belts were scattered, some being
hidden and disappearing, the last one was recovered by Redbird Smith around
80 years ago.
There are seven arbors encircling the sacred fire. Each arbor represents
the seven clans. Wolf (a-ni-wa-ya), Wild Potato (a-ni-go-ta-ge-wi) also known
as the Bear Clan, Paint (a-ni-wo-di), Bird Clan (a-ni-tsi-ss-gwa), Long Hair (a-
ni-gi-lo-hi) also known as Twister or Wind then the Blind Savannah as known
as Blue (a-ni-sa-ho-ni).

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The fire is very sacred to traditional Cherokees. It is built at the bottom of a pit
below the ground, and burns constantly.
Today, there are over 200,000 Cherokee tribal members. Although many
have chosen to worship through other religious denominations (Indian Baptist,
Methodist, etc.), many continue to worship at regular Stomp Dances and are
members of one of the several Grounds in Cherokee Nation.

9. Shell Shaker

In the Stomp Dances of the Southeastern Indian cultures, women have an

equally important role in the dance. The Shell Shaker is the woman counterpart
of the dance singer. The first man leads the men and the first woman leads the
other women. She wears leg rattles made from box tortoise shells on her lower
legs. The woman enters the dance behind the lead singer and produces music by
rattling sounds made by shuffling her feet. Legend has it that because of the
natural designs on the tortoise shell that look like women dancing - Turtle says,
"Let Women Dance."
Today, some shell shakers have resorted to using shackles made from
milk cans. This was started at Medicine Springs as a form of training and
practice for young girls before they moved on to the turtle shells. It is respectful
for those who wear shackles made from milk cans to allow shell shakers with
turtle shells to always be in front of them at ceremonial grounds, unless they are
leading.

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10. Marriage

In Indian Territory, marriage between Cherokees and non-Cherokees was

complicated on both sides. A white US man could legally marry a Cherokee
woman by petitioning the federal court with approval of ten of her blood
relatives.
Once married, the man became a member of the Cherokee tribe but had
restricted rights; for instance, he could not hold any tribal office. He also
remained a citizen of and under the laws of the United States. Many Cherokee
women and white men chose instead simply to live together and call themselves
married. This was known as "common law" marriage. After several years of
cohabitation (requirements varied), the couple had the legal status of a formally
married couple.
If a white woman married a Cherokee man, however, the man was cut off
from the tribe and no longer considered a member and citizen of its nation. Such
marriages were much less frequent than between Cherokee women and white
men.

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11. Cherokee Dwellings

”Their dwellings generally consist of small log huts, too insignificant to

need a description. But their ‘hot houses’ are more remarkable, though more
trifling in appearance. They are small, low huts constructed of small logs, mud
and clapboards. In forming the roof, generally, a layer of thick puncheons is first
laid on, then a thick coat of mud and lastly, clapboards to prevent the mud being
washed off by the rain. A small opening is made in the end, capable of admitting
a man; to this a shutter is made. Thus all visible avenues through which air can
find admittance are carefully closed. Burning coals and embers are kept in the
centre, or such fuel as produces little or no smoke kept burning. Were there not
hundreds of living witnesses before his eyes, a white man accustomed to pure
aire, could scarcely believe that a salamander could exist twenty four hours in
such a situation. But during the winter months many old men spend the greater
part of their time in a '‘ot house'’and employ themselves in roasting potatoes and
parching corn. Many young people, destitute of bed clothing, find a good
substitute at night in the heated air of a ‘hot house.’ ”
(Taken from a manuscript prepared by J.P. Evans in 1835)

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12. Eagles

The eagle is a great sacred bird. Our favorite is the golden or war eagle,
which we call “pretty-feathered eagle”, because of his beautiful tail feathers,
white, tipped with black, which we use for decorative and ceremonial purposes.
A single tail feather was often rated as equal in value to a horse.
In time passed, the killing of an eagle was something that concerned the
whole town. This could only be done by a professional eagle killer, chosen for
the purpose on account of his knowledge of the prescribed forms and prayers to
be said afterwards in order to obtain pardon for the necessary sacrilege, and thus
ward off vengeance from our tribe.
The eagle must be killed only in winter or late fall after the crops were
gathered and snakes retired to their dens. If killed in summertime a frost would
destroy the corn, while the songs of the Eagle dance, when the feathers were
brought home, would so anger the snakes that they would become doubly
dangerous. That is why the Eagle songs were never sung until the snakes had
gone to sleep in the winter.
It is told that one man deliberately killed an eagle in defiance of the
ordinances and the he was constantly haunted by dreams of fierce eagles
swooping down upon him in his nightmares.

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13. Cherokee Social Games: Di-ga-da-yo-s-di (Marbles)

Cherokee Marbles is a game of skill, still played in the form of

tournaments. Also a skill is the art of making the marbles themselves.
The marble game dates back to approximately 800 a.d., and is a complex
game of skill and strategy played by adults on a five-hole outdoor course.
Until the early part of the 20th century, players used marbles chipped
from stone, smoothed into round marbles about the size of billiard balls. Today,
there are still some traditional marble makers, but most tournaments utilize
billiard balls for play.
The game is played on a field approximately 100 feet long, where there
are five holes about two inches in diameter, 10 to 12 yards apart, forming an L-
shape. Any number of players may play, but each team must have an equal
number.
Each player uses one marble and must keep track of its location as well as
the opposing players marbles. The players toss the marbles at the holes with the
object of advancing by landing in each hole in sequence and returning to the
starting point. Players must toss their marbles and knock the opposing players’
out of the way in a prescribed manner. The first team to complete the course is
the winner.

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IV. The Cherokee Medicinal Herbs

The Cherokee have been gifted by the Creator with an understanding of

the gathering, use and preservation of medicinal herbs. The Cherokee believe
that these plants were put on this earth to provide not only healing methods, but
preventative measures, as well.
Many plants have disappeared throughout the years, or have become extremely
scarce. Because of this, we recommend extreme care in gathering wild herbs and
other plants. The old ones taught that when you gather, only pick or dig every
third plant you find. This will ensure that enough specimens remain to continue
propagation. Many traditionalists carry on the practice of asking the plant’s
permission to be gathered, and leave a small gift of thanks. This can be a small
bead or other such item. It is also recommended by Cherokee traditionalists that
should you find a wild crop of useful herbs, do not share it’s location unless it is
to a person very close to you. This will ensure that large numbers of people do
not clean out an entire wild crop in a short time.
Additional information regarding the gathering, usage and application of
medicinal herbs can be found by talking to the elders of a Cherokee family.
Many of these people will still recall some of the home remedies that their
families used, as well as provide information on herbs which they themselves
use.
We share a few of the herbs common to the old Cherokee country, and
their uses. Remember, these plants are very valuable as medicines because of the
great chemical powers they contain. At the same time, these chemicals can be
potentially dangerous if used in the wrong way. Cherokee herbalists have great
experience, and have gone through extensive training and observation. Novice
herbal practitioners are advised to seek out and develop a close relationship with
Cherokee herbalists or their elders to learn how to use these medicines properly.

1. Blackberry

One of the herbs known the longest time for soothing

stomach problems is the blackberry. Using a strong tea
from the roots is helpful is reducing and soothing
swollen tissues and joints. An infusion from the leaves is
also used as a tonic for stimulating the entire system. A
decoction from the roots, sweetened with sugar or
honey, makes a syrup used for an expectorant. It is also
healing for sore throats and gums. The leaves can also
be chewed fresh to soothe bleeding gums. The Cherokee historically use the tea
for curing diarrhea.

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2. Gum (Black Gum)

Cherokee healers use a mild tea made from small

pieces of the bark and twigs to relieve chest pains.

3. Hummingbird Blossoms (Buck Brush)

This herb is used by Cherokee

healers by making a weak decoction of
the roots for a diuretic that stimulates
kidney function.

4. Cat Tail (Cattail)

This plant is not a healing agent, but is

used for preventative medicine. It is an
easily digestable food helpful for
recovering from illness, as it is bland. Most
all parts of the plant, except for the mature
leaves and the seed head, are edible. Due to
wide-spread growing areas, it is a reliable
food source all across America. The root
has a very high starch content, and can be
gathered at any time. Preparation is very similar to potatoes, and can be mashed,
boiled, or even mixed with other foods. The male plant provides a pollen that is
a wonderful source for protein. You can add it as a supplement to other kinds of
flour when making breads.

5. Pull Out a Sticker (Greenbriar)

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 A decoction of the small roots of this plant is useful as a blood purifier. It
is also a mild diuretic. Some healers make a salve from the leaves and bark,
mixed with hog lard, and apply to minor sores, scalds and burns. Some
Cherokee healers also use the root tea for arthritis.

6. Mint

Mint teas are a stimulant for the stomach, as it aids in digestion. The
crushed and bruised leaves can be used as a cold compress, made into a salve, or
added to the bath water which relieves itching skin. Cherokee healers also use an
infusion of the leaves and stems to lower high blood pressure.

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7. Tobacco-like Plant (Mullein)

This is one of the oldest herbs, and some healers recommend inhaling the
smoke from smoldering mullein roots and leaves to soothe asthma attacks and
chest congestion. The roots can be made into a warm decoction for soaking
swollen feet or reducing swelling in joints. It also reduces swelling from
inflammation and soothes painful, irritated tissue. It is particularly useful to the
mucous membranes. A tea can be made from the flowers for a mild sedative.

8. Qua lo ga (Sumac)

All parts of the common sumac have a medicinal use. Mild decoctions
from the bark can be used as a gargle for sore throats, and may be taken for a
remedy for diarrhea. A tea from the leaves and berries also reduces fevers. Fresh
bruised leaves and ripe berries are made into a poultice which soothes poison
ivy. A drink from the ripened or dried berries makes a pleasant beverage which
is a good source of vitamin C.

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9. Big Stretch, or Nuyigala dinadanesgi utana (Wild Ginger)

The Cherokee commonly recommend a mild tea of this herb, made from
the rootstock which is a mild stimulant for the digestive system. It can also help
colic, intestinal gas, or the common upset stomach. A strong, hot infusion of the
roots can act as an expectorant in eliminating mucus from the lungs. Fresh wild
ginger may be substituted for the regular store-bought ginger roots as a spice for
cooking.

10. What Rabbits Eat, or Jisdu unigisdi (Wild Rose)

The ripe fruit of the Wild Rose is a rich source of Vitamin C, and is a
reliable preventative and cure for the common cold. The tea from the hips is a
mild diuretic, and stimulates the bladder and kidneys. When the infusion of the
petals is used, it is an ancient remedy for sore throats. Cherokee healers
recommend a decoction of the roots for diarrhea.

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11. Squirrel Tail, or Saloli gatoga (Yarrow)
Yarrow has many uses. The best known use is to stop excess bleeding.
Freshly crushed leaves can be applied to open wounds or cuts, and the properties
of the herb will cause the blood to clot. A fresh juice of yarrow, diluted with
spring or distilled water, can held internal bleeding such as stomach and
intestinal disorders. The leaves, prepared as a tea, is believed to stimulate
intestinal functions and aid in digestion. It also helps the flow of the kidneys, as
well as the gallbladder. A decoction made of the leaves and stems acts as an
astringent, and is a wonderful wash for all kinds of skin problems such as acne,
chapped hands, and other irritations.

12. Looks Like Coffee, or Kawi Iyusdi (Yellow Dock)

This plant is not only a medicinal herb, but also a

food. It is much like spinach, but believe it or not,
contains MORE vitamins and minerals. Because of
the long taproot, it gathers nutrients from deep
underground. The leaves are a source of iron, and
also have laxative properties. Juices from the
stems, prepared in a decoction, can be made into an
ointment with beeswax and olive oil, and used for
itching, minor sores, diaper rash, and other
irritations. Cherokee herbalists prescribe a warm
wash made from the decoction of crushed roots for
a disinfectant. Juice from the root, not prepared in
any certain way, is said to be a cure for ringworm.
These plants are very valuable as medicines because of the great chemical
powers they contain. At the same time, these chemicals can be potentially

24
dangerous if used in the wrong way. Cherokee herbalists have great experience,
and have gone through extensive training and observation. Novice herbal
practitioners were advised to seek out and develop a close relationship with
Cherokee herbalists or their elders to learn how to use these medicines properly.

V. Conclusion

The Cherokees have played an important role in colonial

America and we

cannot ignore their contribution to the United States history.

They live even today, remaining one of the largest tribes in the
United

States, and many Americans of all backgrounds claim Cherokee ancestry.

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Bibliography:
„Enciclopedia popoarelor. Africa, America, Asia şi Oceania”, Edited by Univers
Enciclopedic
Encarta Encyclopedia 2007
http://www.cherokee.org/Culture/Default.aspx
http://www.geocities.com/RainForest/Vines/9923/culture.html
http://www.cherokee-nc.com/index.php?page=56 (photos)
http://cherokeehistory.com/#history (data and photos)

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