Eagle Rock Trading Post

The below information is furnished by the Cherokee Nation of Oklahoma

The jurisdictional area of present Cherokee Nation of Oklahoma is made up of lands originally inhabited by the Osage and Quapaw.  Cherokee were brought here by the U.S. Federal Government in the early 1800's through both voluntary and forced removals.

The original cornerstone marking the meeting point of the Cherokee Nation, Osage Nation and Muscogee (Creek) Nation now lies under Interstate 244.

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"State Of Sequoyah"

, named in honor of the great Cherokee, Sequoyah, the Inventor of the Cherokee syllabary, was the proposed name for the eastern part of Indian Territory, during the attempts to have it admitted Into the United States as a single state.

The movement to secure statehood for Indian Territory began In 1902 with a convention in Eufaula consisting of representatives of the Five Civilized Tribes. The representatives met again In 1903 to organize a constitutional convention.

The Sequoyah Constitutional Convention met in Muskogee, August 21, 1905. General Pleasant Porter, Principal Chief of the Creeks, was chosen president by the elected delegates from the several districts. The delegates decided that the vice-presidents would be the executive officers of the Five Civilized Tribes. There were five Vice-Presidents: Principal Chief of the Cherokees, William C. Rogers; William H. Murray, appointed by Chickasaw Governor Douglas H. Johnston to represent the Chickasaws; Chief Green McCurtain of the Choctaws; Chief John Brown of the Seminoles; and Charles N. Haskell, selected to represent the Creeks as General Porter had been elected President.

The convention organized a government for Indian Territory, wrote the constitution, drew up a map of the counties, and elected a proposed set of delegates to Congress.

These proposals were sent to a vote by the citizens of Indian Territory and passed overwhelmingly. The delegation received a cool reception in Washington however. Eastern politicians, fearing the admission of two more western states, put pressure on President Theodore Roosevelt. He finally issued a proclamation declaring that Indian Territory and Oklahoma Territory would be combined into a single state. The Congress of the United States is the legislative branch of the federal government of the United States of America....

The hard work of the Sequoyah State Constitutional Convention was not entirely lost, however. When representatives from Indian Territory Joined the Oklahoma State Constitutional Convention in Guthrie the next year, they brought their constitutional experience with them. The Sequoyah Constitution served in large part as the basis for the Oklahoma Constitution. Oklahoma and Indian Territories became the state of Oklahoma in 1907.

Indian Territory in 1836 Indian Territory In 1891 Indian Territory, also known as Indian Country, Indian Territory or the Indian territories was the land set aside within the United States for the use of Native Americans (Indians). The general borders were set by the Indian Intercourse Act of 1834....

Eufaula is a city located In McIntosh County, Oklahoma, Oklahoma. USA.... The Five Civilized Tribes Is the term for five Native American nations which were uprooted from their homes east of the Mississippi River and moved to what was Indian Territory and Is now the eastern portion of the state of Oklahoma.... Alternative meaning: Constitutional convention A Constitutional Convention Is a gathering of person

"CHEROKEE NATION DAY"

WHEREAS, the Cherokee Nation is a Federally Recognized Indian Tribe that maintains a citizenry of over 145,000 persons
within the State of Oklahoma; and

WHEREAS, the Cherokee Nation has maintained its existence in the area of the State of Oklahoma for over 160 years and since
earliest contact with European explorers in the 1500's, the Cherokee Nation has been identified as one of the most advancing
among Native American tribes, and

WHEREAS, it was a spirit of survival and perseverance that carried the Cherokee to Indian Territory on the trail of tears
and the Cherokee legacy continues as a people who face adversity, survive, adapt, prosper and excel; and

WHEREAS, the Cherokee people have always valued honor, education and personal self-reliance and the Cherokee Nation strives
to achieve and maintain an enriching cultural identity, economic self-reliance, and a strong government; and

WHEREAS, the Cherokee history and culture enriches the lives, families and communities of the State of Oklahoma and the
State of Oklahoma acknowledges the accomplishments of Cherokee statesmen and women, past and present; and

WHEREAS, the State of Oklahoma recognizes the importance of the indispensable services and economic benefits that the
Cherokee Nation provides for the State of Oklahoma and its citizenry;

NOW, THEREFORE, I BRAD HENRY, Governor of the State of Oklahoma, do hereby proclaim April 8, 2003, as "CHEROKEE NATION DAY"
in the State of Oklahoma.

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The name by which Cherokees call themselves is A-ni-yv-wi-ya, signifying "real people."

Origin of Disease and Medicine

The old ones tell us that at one time, the animals, fish, insects and plants could all talk. Together with the people, they were at peace and had a great friendship. As time went on, the numbers of people grew so much that their settlements spread over the whole earth, and the animals found themselves cramped for space. To make things worse, the people invented bows, knives, blowguns, spears, and hooks, and they began to hunt and kill the larger animals, birds and fish only for their hides. The smaller creatures, like the frogs and worms, were stepped upon and crushed without thought, out of carelessness, and sometimes even contempt. The animals decided to meet in a council to agree on measures for their safety.

The bears were the first ones to meet in a council, at Mulberry Place, or Kuwahi mountain. The old White Bear Chief led the council. After each one had his turn of complaining about the way people killed their friends, ate their flesh, and used their skins for his own purposes, they decided to begin a war at once against man. One of the bears asked what kind of weapons the people used to destroy them. “Bows and arrows!” exclaimed all the Bears together. “What are they made of?” was the next question. “The bow is made of wood, and the string is made of our entrails,” replied one of the Bears. They then decided they would make a bow and see if they could use the same type of weapon the people were using. One of the Bears got a nice piece of locust wood, and another bear sacrificed himself for the good and betterment of his brothers of sisters. He offered to let his entrails be used for the string of the bow. When everything was ready, a Bear found that in letting the arrow fly after drawing the string, his long claws got in the way and his shot was ruined. He was very frustrated, but someone suggested they clip his claws. After this, it was found that the arrow went straight to the mark. But, the Chief White Bear objected, saying they must not trim their claws as they needed them to climb trees. “One of us already gave his life, and if we cut off our claws, then we must all starve together. I think we should trust and use the teeth and claws the Creator gave us, and it is plain that the people’s weapons were not made for us.”

They could not think of a better plan, so the chief White Bear dismissed council and the Bears dispersed throughout the woods without having come up with a way to protect themselves. Had they come up with such a way, we would not be at war with the Bears, but the way it is today, the hunter does not even ask the Bear’s pardon when he kills one.

The Deer held the next council, under their Chief Little Deer. They decided they would send arthritis to every hunter who kills one of them, unless he made sure to ask their pardon for the offense. They sent out a notice of their decision to the nearest settlement of Cherokees and told them how they could avoid this. Now, whenever a hunter shoots a Deer, Little Deer, who is swift as the wind and cannot be harmed, goes quickly to the spot and asks the spirit of the Deer if it has heard the prayer of the hunter, asking for pardon. If the spirit replies yes, everything is in balance. If the reply is no, Little Deer follows the trail of the hunter, and when resting in his home, Little Deer enters invisibly and strikes the hunter with arthritis. No hunter who regards his own health ever fails to ask pardon of the Deer for killing it.

Next, the Fish and Reptiles held their own council. They decided to make their victims dream of snakes climbing about them, and blowing stinky breath in their faces. They also dream of decaying fish, so that they would lose their appetites and die of hunger.

Finally, the Birds, Insects and smaller animals came together for their own council. The Grubworm was the Chief of the council. They decided that each should give his opinion, and then they would vote as to whether or not the people were guilty. Seven votes would be enough for a guilty verdict. One after another, they complained about man’s cruelty and disrespect. The Frog spoke first, saying, “We must do something to slow down how fast they are multiplying! Otherwise, we will disappear from the face of the earth through extinction!” The Frog continued, “They have kicked me about because they say I am ugly and now my back is covered with sores.” He showed them the spots on his back. Next, the Bird condemned people because, “They burn off my feet in the barbecue!” Others followed with their own complaints. The Groundsquirrel was the only one to say something in the people’s defense, because he was so small he did not endure the hunting and disrespect. The others became so angry at him, the swooped on him and tore him with their claws. The stripes are on his back until this day.

They began to name so many new diseases, one after another. The Grubworm was more and more pleased as all these new names were being called off.

Then the Plants, who were friendly to man, heard about all these things the animals were doing to the people. Each tree, shrub, and herb, agreed to furnish a cure for some of the diseases. Each said, “I will appear and help the people when they call upon me.” This is how the medicines came to be. Every plant has a use, if only we would learn it and remember it. They have furnished the remedy to counteract the diseases brought on by the revengeful animals. Even weeds were made for some good purpose. You must ask, and learn for yourself. When a doctor does not know which medicine to use, the spirit of the plant will tell the sick person.

*Note: Cultural information may vary from clan to clan, location to location, family to family, and from differing opinions and experiences. Information provided here is not 'etched in stone'.

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 NOTICE: 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.

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.

Gum (Black Gum)
Cherokee healers use a mild tea made from small pieces of the bark and twigs to relieve chest pains.

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.

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 pollen that is a wonderful source for protein. You can add it as a supplement to other kinds of flour when making breads

Pull Out a Sticker (Greenbriar)
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.

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.

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. 


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.


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.


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.


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.


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.

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Cherokee Delegation to England
From the Salem Gazette, Vol. V, No. 227, Salem, MA Feb. 15, 1791

London. Particulars of the Cherokee Embassy - The Indian Chiefs have been absent from their own country eighteen months. They arrived at Halifax, nova Scotia, in May last after a most tedious journey, of only twelve days short of twelve months.

Their country is situated somewhere about the source of the Mississippi; but instead of adopting the course of that river for their general guide to the North American shore, by which they might have penetrated through Vermont, and reached Virginia in three months, they took a westerly direction and thereby unnecessarily traveled a tract some thousand miles, which at last brought them to the Halifax.

The Governor of that settlement was unwilling to take upon himseld the conduct of their voyage to England, and therefore sent them to Quebec, Lord Dorchester, who provided them with a passage on board a vessel bound for London.

The avowed purpose of their mission to this country, was to solicit a supply of arms and ammunition for the present purpose of effectually repelling the inroads of some troublesome neighborsl in search of this assistance they were willing to enter into an engagement to turn their whole force against any power in that quarter of the globe whoe views were inimical to the interests of Great Britain.

The appearance of the political hemisphere certainly renders it impolitic to enter into any engagement of this nature at the present period; but may nor infer that these offers would be a most propitous circumstance for this country, had public affairs taken a different turn, as they have at this time between 40 and 50,000 men ready to take the field.

The Indian People were more clean and sanitary than the Europeans at the time of contact.  When several Cherokee visited England, the Queen asked them to refrain from bathing each day.

*Note: Cultural information may vary from clan to clan, location to location, family to family, and from differing opinions and experiences. Information provided here is not 'etched in stone'.

 

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U no lv ta nv
"Month of Snow Spirits in the Wind"
Traditional Story: The Ice Man

The old people tell us that once when the people were burning the woods in the fall, the blaze set fire to a poplar tree, which continued to burn until the fire went down into the roots and burned a great hole in the ground. It burned and burned, and the hole grew constantly larger, until the people became frightened and were afraid it would burn the whole world. They tried to put out the fire, but it had gone too deep, and they did not know what to do.

At last, someone said there was a man living in a house of ice far in the north who could put out the fire, so messengers were sent, and after traveling a long distance they came to the ice house and found the Ice Man at home. He was a little fellow with long hair hanging down to the ground in two plaits. The messengers told him their errand and he at once said, “Oh, yes, I can help you,” and begam to unplait his hair. When it was all unbraided he took it up in one hand and struck it once across the other, and the messengers felt a wind blow against their cheeks. A second time he struck his hair across his hand, and a light rain began to fall. The third time he struck his hair across his open hand there was sleet mixed with the raindrops and when he struck the fourth time great hailstones fell upon the ground, as if they had come our from the ends of his hair. “Go back now,” said the Ice Man, “and I shall be there tomorrow.” So the messengers returned to their people, whom they found still gathered helplessly about the great burning pit.

The next day while they were all watching about the fire there came a wind from the north, and they were afraid, for they knew that it came from the Ice Man. But the wind only made the fire blaze up higher. Then a light rain began to fall, but the drops seemed only to make the fire hotter. Then the shower turned to a heavy rain, with sleet and hail that killed the blaze and made clouds of smoke and steam rise from the red coals. The people fled to their homes for shelter, and the storm rose to a whirlwind that drove the rain into every burning crevice and piled great hailstones over the embers, until the fire was dead and even the smoke ceased. When at last it was all over and the people returned they found a lake where the burning pit had been, and from below the water came a sound as of embers still crackling.

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Several Historical Tidbits

Historical documents back-up and verify the legends and stories of Cherokee history.

Throughout history, and today, Cherokee people adapt, excel, prosper and survive. Our ability to survive within another culture is why we are here.

The Cherokee society is traditionally a matrilineal society. The women passed the clan to their children, and owned the property. It was the responsibility of her oldest brother to teach her children of Cherokee traditions and spirituality. The method of divorce was for the woman to pack up the man's clothing, and set it outside of the house.

The seven clans of the Cherokee are the Bird, Wild Potato, Deer, Wolf, Blue, Paint and Long Hair.

At one time, the Blood Law system was used to punish Cherokees who committed the act of murder. If you murdered a person, the life of any member of your clan was at risk.

After European contact, the Cherokee government consisted of a consortium of towns. Basically, the Cherokees lived in small stockade towns in the lower Appalachains. A red government and a white government system existed; in times of war, the red government was in charge, and in times of peace, the white government and the priests were in charge.

In the late 1700's the Cherokee population was approximately 12, This meant 1 Cherokee for each 6 square miles. Although the Europeans considered this a land surplus, it was a necessary amount of land for hunting and gathering.

The Cherokee Language is of Iroquoian origin.

The jurisdictional area of present Cherokee Nation is made up of lands originally inhabited by the Osage and Quapaw. We were brought here by the U.S. Federal Government in the early 1800's through both voluntary and forced removals.(Trail of Tears Campaign)

The Indian People were more clean and sanitary than the Europeans at the time of contact. When several Cherokee visited England, the Queen asked them to refrain from bathing each day.

1540: Spanish explorer Hernando DeSoto and his party are discovered by the Cherokees in their homeland.

The first treaty (1721) entered into by the Cherokees resulted in the cession of 2600 square miles in the area of what is present-day South Carolina. The treaty was between the Cherokee and England, who recognized Cherokee Nation as a world government before there was a United States.

The first land cession in 1721 occurred in the area of Charleston, South Carolina, which at the time, was the trade center for the new world.

As early as 1755, roads leading through the heart of the Cherokee Nation to Charleston resulted in a loss of Cherokee isolation from Europeans.

In 1760, one third of the Cherokee Nation died of a small pox epidemic.

Even though the actual birth date  of Sequoyah is not known, the year is believed to fall between 1760 and 1765.  Cherokee traditionalists celebrate his birth each year on July 19, also the birthday of both Redbird and Lucy Smith.

1791: Treaty of Holston signed, which called for U.S. government to advance "civilization" of Cherokees by giving them farm tools and technical advice.

The lands of the Cherokee Nation were surveyed, and divided into parcels for lottery to non-Indians.  Any Cherokee who appeared in court would be deemed an incompetent witness without the sponsorship of a white citizen.  This was still on the books in Georgia until recently.

A resolution was adopted in 1819 requiring white men to receive a permit in order to marry a Cherokee woman; however, the Cherokee woman retained all rights of property ownership.

By 1822, several Cherokee settlements had moved to the Province of Texas, where they were under the impression that they had a "perfect right" to occupy lands granted by the monarch of Spain.

1825: New Echota, Ga., authorized as Cherokee capital.

In 1825, the Cherokee government established the right to ownership of improvements, but not actual real estate.  However, improvements could not be sold to white people.

In 1827, the first Cherokee Constitution was enacted.  This was considered a 'copy' of the U.S. Government's format, although the U.S. Government had derived this from the Iroquois Confederacy, who at that time, was the only democracy in the world.

In December, 1830, the State of Georgia instructed the Georgia Guard to protect the goldmines, and prevented Cherokees from assembling in National Council, fearing a punishment of 4 years hard labor by the State of Georgia.

In preparation of the American Holocaust, or the 'Trail Where They Cried,' 31 forts were constructed.  Eleven served as interment camps.

The holocaust of the forced Cherokee Removals were not just a product of the Ross and Treaty Party factions. There were at least half a dozen political factions within the old Cherokee Nation, and most were guided by outside interests.

Ten Cherokees wrote and signed the illegal Treaty of New Echota.  There was no authority to convene a Cherokee Council Meeting.  The Cherokees who signed this treaty violated tribal law and the most fundamental principals of government.

The journey by water route on the Trail of Tears was accomplished by using flat boat barges with steam boats pulling them.  Ironically, the first two steam boats were called 'Tecumseh' and 'George Guess'.

In compensation for the removals, the official language stipulated, 'claims for improvements is DEDUCTED from the money paid to the Cherokees.'  Therefore, the United States did not pay for the forced removal, the Cherokees' paid for it.

The jurisdictional area of present Cherokee Nation is made up of lands originally inhabited by the Osage and Quapaw. 

In the 1830's, a large group of Cherokees migrated to Mexico, near present-day Tyler, Texas.

1844: Cherokee Supreme Court building opens; Cherokee Advocate becomes first newspaper in Indian Territory.

October 28, 1861: The Cherokee National Council issued a declaration of war with the United States 

1861: Chief Ross forced to side with Confederacy after Union troops abandon Indian Territory. Cherokee Nation torn by border warfare throughout war.

The American Civil War did not affect just the white and black people; Indian people played a major role in the events of the war between the states. Cherokee people particularly were impacted by the devastation of the war.

1893: Cherokee Outlet opened for white settlement; Dawes Commission arrives.

1903: William C. Rogers becomes last elected Cherokee chief for 68 years.

1907: Oklahoma statehood combines Indian and Oklahoma Territories. Statehood "dissolves" Cherokee government, but it continues in a modified and restricted form until 1914.

1924: Cherokees and all Native Americans became U.S. citizens and granted the right to vote through the Indian Citizen Act.

In July, 1947, tons of old records including the Cherokee Nation, were burned by the Bureau of Indian Affairs (BIA) in Muskogee.

1948: Cherokee Convention called which begins modern Cherokee Nation government.

The first Cherokee National Holiday was held in 1953.  The holiday commemorates the signing of the 1839 Cherokee Constitution.

1961: Cherokees awarded $15 million by U.S. Claims Commission for Cherokee Outlet lands.

1963: Cherokee National Historical Society founded. Later CNHS opens ancient village, 1967; Trail of Tears Outdoor Drama, 1969; and national museum, 1975.

1970: U.S. Supreme Court ruling confirms Cherokee, Choctaw and Chickasaw Nation's ownership of 96-mile segment of Arkansas Riverbed.

1975: Ross O. Swimmer elected to first of three terms as principal chief; first Cherokee Tribal Council elected; Congress passed Indian Self-Determination and Education Assistance Act.

1991: First council to be elected by districts since statehood includes six women; Wilma Mankiller wins her second elected term as principal chief with a landslide 82 percent of the votes cast.

1993: Cherokee Nation signs self-governance compact with Indian Health Service.

In 1995: Joe Byrd elected as principal chief; J. Garland Eagle elected as deputy chief, were the first full­ blood, bilingual leaders of the Cherokee Nation in nearly 200 years.

In June 2006 the acceptance of the 1999 Cherokee Constitution, which was implemented as the Supreme Law of the Cherokee Nation, the Tribal Council shall consist of seventeen (17) members. Fifteen (15) members are to represent fourteen (14) equally apportioned districts within the historical jurisdiction of the Cherokee Nation, two (2) "at large" members are to represent Cherokee citizens residing outside the historical jurisdiction. It also deleted the previous law of which a United States of America President must approve any changes in the Cherokee Constitution.

March 3, 2007: Cherokee voters elected not to accept Black Freedmen as official blood members to the tribe.

 

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The Ballgame Between the Birds and the Animals

The old ones tell us that one time, the animals challenged the birds to a great ballgame, and the birds accepted. The leaders of each made the plans and set the date, and when the time came, both parties met at the place for the ball dance. The animals met on a nice smooth grassy area near the river, and the birds perched in the treetops overlooking the animals. The captain of the animal team was Yona, the bear, and he was strong and heavy, and could take care of anyone who got in his way. All along the way to the ballgame, he was showing his strength by tossing logs and boulders into the air. He boasted of what he would do to the birds at the ballgame. Dagasi, the terrapin, was a hige terrapin, and his shell was so hard, not even the heaviest blow to him would hurt. He kept standing on his hind legs and then dropping to the ground, bragging that this is what he would do at the ballgame. He would crush any bird that tried to take the ball from him. There was also Awi, the deer, who could easily outrun any and every animal. They thought they had a great team.

The birds had Wohali, the eagle, as their captain. Tawodi, the hawk, and other strong birds were on their side. Although they were swift and strong, they were still a little afraid of the animals. After the dance, they were all pruning their feathers while perched in the trees, and waited for the captain to give the word. All of a sudden, here came two little things hardly bigger than field mice, and they climbed up the tree where Wohali, the bird captain, was sitting. They asked to join in the game. The captain looked at them, and seeing that they were four-legged, asked why they didn’t go down to the animal team. They said they had, but the animals laughed at them, and made fun of them, because they were so small. Wohali felt sorry for them, and wanted to take them.

But they had no wings. Wohali, Tawodi, and the others consulted, and finally decided to make some wings for the little ones. They tried for a very long time to think of a solution, when finally someone thought about the drum they had used in the dance. The head was made of ground-hog skin, and maybe they could take off a corner of it and make some wings. They took two pieces from the drum head and cut them into shape for wings, and stretched them with cane splints and fastened them to the front legs of one of the little animals.

This is how Tlameha, the bat, came to be.

They threw the ball to him and told him to catch it. He dodged and circled about, and always kept the ball in the air and never let it hit the ground. The birds soon felt that he would be one of their best players.

Now they figured they better fix the other poor animal, but they had no more leather to make wings. Somebody thought of stretching his skin, the way the leather had been stretched on the drum. Two large birds took ahold from each side of him with their strong beaks, and pulled at his fur for several minutes. They managed to stretch the skin between his front and back legs, until they had Tewa, the flying squirrel. To see how well he could play, the captain threw the ball up in the air, and Tewa leaped off the limb, caught it in his teeth, and carried it through the air until he reached another tree, far, far away.

When everyone was ready, the signal was given and the game began. Almost at the very first, Tewa caught the ball and carried it to a tree, from which he threw it to the other birds. They kept it in the air for a very long time, but it finally dropped. Yona rushed to grab it, but Tlutlu, the martin, darted after it and threw it to Tlameha. By his dodging and circling, he kept it out of the way of even Awi, until he finally threw it to the pole and won the game for the birds.

Yona and Dagasi, who had bragged about how good they were and what they would do to the birds, never even got a chance to play. For saving the ball when it dropped, they gave Tlutlu a beautiful gourd in which he could build his nest. Today, he still has it.

 

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Traditional Religious Beliefs of the Cherokee Part 2

The traditional religious dance of the Cherokee is the Stomp Dance at a sacred dance site. The sacred fire is kept burning constantly which is built by the fire keeper and his assistant. A firekeeper and the assistant begin early in the day at dawn, stoking the burning embers into a large fire for the dance. Seven arbors are located around the fire and dance area. They are made from large poles with brush for the roofs. Each arbor is reserved for one of the seven clans. Seats are placed between the arbors for visitors. The dance ceremony cannot begin unless each clan is represented.

Women prepare a meal for the day, which consists of traditional and modern food such as brown beans, cornbread, all kinds of pies, cakes, homemade biscuits, salad, ice tea, coffee, kool aid, chicken, and if in season, kanuchi, wild onions with eggs, bean bread and much more.

A-ne-jo-di (Stickball) is played in the afternoon.

At sundown, the sermons continue. The Chief brings out the traditional pipe, and fills it with tobacco. He lights it with a coal from the Sacred Fire, and takes seven puffs. The Medicine Man from each clan, beginning with the Aniwaya, the Wolf clan, takes seven puffs from the pipe and passes it on . The chief, medicine men and elders hold a meeting and then issue the call for the first dance, then the second call. The first dance is by invitation, tribal elders, elders, medicine men and clan heads.

The members gather to visit and dance until sunrise. Each individual ground has it’s own schedule for the dances, which is a holy place to worship God. All grounds post signs requesting no rowdiness, liquor, and general respect. Two major ceremonies are held at the Redbird Smith Ground, one commemorating the birth of Rebdird Smith, and the other expresses appreciation to the Creator for a bountiful harvest.

Stomp Dance participants include a leader, assistants, and one or more female shell shakers who wear leg rattles traditionally made out of turtle shells filled with pebbles. Some wear shakers made from small milk cans. The shakers provide rhythmic accompaniment while dancing around the fire, and a dance cannot begin without the shakers.

A series of wampum belts serve to record and ‘read’ the traditional beliefs and stories. The belts are very old, and are made of wampum beads sewn together with a form of seaweed from old Mexico. The wampum belts are shown only on very sacred occassions. The history of the belts relate that many years ago, the tribe was preparing to go to war. The medicine men foresaw which would survive, and cut the original wampum belt into seven pieces. After the war, the belts were scattered, and the last one was recovered by Redbird Smith in the very early 1900’s.

The fire is very sacred to traditional Cherokees. It is built at the bottom of a pit below the ground, and burns constantly. It is believed by traditional Cherokees that soon after creation of the Cherokee people, the Creator left his throne in Heaven and visited the earth. He chose four Cherokee men who were strong, healthy, good and true, and believed with all of their heart in the Creator. They were each given a name: Red, Blue, Black and Yellow. Each was given a wooden stick that was very straight, and was told to place one end of the stick on a surface that would not burn. He said to place the other end in their hands, and start this material that would not burn to magically burn. . . by giving the sticks a circular, rotating motion. When this was done, and all the sticks were burning, they were told to go to the center of the cross, and there the four would start one singular fire. This fire would burn for all time, and be the Sacred Fire. The fire was started with the instructions and help of the Creator.

The Sacred Fire has been held since that time by the Cherokee, and is kept alive by the Chief, Assistant Chief, Firekeeper, and Assistant Firekeepers of the Ground.

Today, there are over 200,000 Cherokee tribal members. Although some 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. Each ground has its own unique protocol and differences, but the general worship is similar with the same intention.

 

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Traditional Story: The Raven Mocker

The most dreaded of all Cherokee witches is the Raven Mocker, who robs the dying of their life. A Raven Mocker can be of either sex, and there is no real way to know one. They usually look old and withered, because they have added so many lives to their own.

During the night when someone is sick or dying, the Raven Mocker goes there to take the life. He flies through the air with his arms outstretched like wings. There will be a wild wind noise around him, and sparks trailing from behind. Every once in awhile he will dive, and make a sound similar to a raven’s cry. All those who hear it are afraid, because they know that someone’s life will soon end. When the Raven Mocker makes it to the dying person’s house, he often finds others of his kind there. Unless there is an Indian Doctor watching out who knows how to drive them off, they will all go inside (they are invisible) and frighten and torment the sick person until they kill him. Sometimes, those who are attending the sick think the person is just fighting for their breath.

After the witches take the life, they take out his heart and eat it, and by doing this, they add to their own lives as many days or years as they have taken from his. Nobody who is attending the sick cann see them, and there is no scar where they have removed the heart. Upon further examination, they will find that there is no heart left in the body.

Only a medicine person with the right kind of medicine can recognize a Raven Mocker, and if that medicine person stays in the room with the sick person, the witches will be afraid to come in. When one of them has been recognized in his right shape, he must die within seven days. Often, when the friends of a traditional Cherokee know that there is no more hope, they will try to have one of these medicine people stay in the house and guard the body until it is buried. Witches will not steal the hearts after burial.

Other witches are usually jealous of Raven Mockers and are afraid to enter the same house with one. When a Raven Mocker finally dies, the other witches sometimes take revenge by digging up the body and abusing it.

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Origin of Disease and Medicine

The old ones tell us that at one time, the animals, fish, insects and plants could all talk. Together with the people, they were at peace and had a great friendship. As time went on, the numbers of people grew so much that their settlements spread over the whole earth, and the animals found themselves cramped for space. To make things worse, the people invented bows, knives, blowguns, spears, and hooks, and they began to hunt and kill the larger animals, birds and fish only for their hides. The smaller creatures, like the frogs and worms, were stepped upon and crushed without thought, out of carelessness, and sometimes even contempt. The animals decided to meet in a council to agree on measures for their safety.

The bears were the first ones to meet in a council, at Mulberry Place, or Kuwahi mountain. The old White Bear Chief led the council. After each one had his turn of complaining about the way people killed their friends, ate their flesh, and used their skins for his own purposes, they decided to begin a war at once against man. One of the bears asked what kind of weapons the people used to destroy them. “Bows and arrows!” exclaimed all the Bears together. “What are they made of?” was the next question. “The bow is made of wood, and the string is made of our entrails,” replied one of the Bears. They then decided they would make a bow and see if they could use the same type of weapon the people were using. One of the Bears got a nice piece of locust wood, and another bear sacrificed himself for the good and betterment of his brothers of sisters. He offered to let his entrails be used for the string of the bow. When everything was ready, a Bear found that in letting the arrow fly after drawing the string, his long claws got in the way and his shot was ruined. He was very frustrated, but someone suggested they clip his claws. After this, it was found that the arrow went straight to the mark. But, the Chief White Bear objected, saying they must not trim their claws as they needed them to climb trees. “One of us already gave his life, and if we cut off our claws, then we must all starve together. I think we should trust and use the teeth and claws the Creator gave us, and it is plain that the peoples weapons were not made for us.”

They could not think of a better plan, so the chief White Bear dismissed council and the Bears dispersed throughout the woods without having come up with a way to protect themselves. Had they come up with such a way, we would not be at war with the Bears, but the way it is today, the hunter does not even ask the Bears pardon when he kills one.

The Deer held the next council, under their Chief Little Deer. They decided they would send arthritis to every hunter who kills one of them, unless he made sure to ask their pardon for the offense. They sent out a notice of their decision to the nearest settlement of Cherokees and told them how they could avoid this. Now, whenever a hunter shoots a Deer, Little Deer, who is swift as the wind and cannot be harmed, goes quickly to the spot and asks the spirit of the Deer if it has heard the prayer of the hunter, asking for pardon. If the spirit replies yes, everything is in balance. If the reply is no, Little Deer follows the trail of the hunter, and when resting in his home, Little Deer enters invisibly and strikes the hunter with arthritis. No hunter who regards his own health ever fails to ask pardon of the Deer for killing it.

Next, the Fish and Reptiles held their own council. They decided to make their victims dream of snakes climbing about them, and blowing stinky breath in their faces. They also dream of decaying fish, so that they would lose their appetites and die of hunger.

Finally, the Birds, Insects and smaller animals came together for their own council. The Grubworm was the Chief of the council. They decided that each should give his opinion, and then they would vote as to whether or not the people were guilty. Seven votes would be enough for a guilty verdict. One after another, they complained about man’s cruelty and disrespect. The Frog spoke first, saying, “We must do something to slow down how fast they are multiplying! Otherwise, we will disappear from the face of the earth through extinction!” The Frog continued, “They have kicked me about because they say I am ugly and now my back is covered with sores.” He showed them the spots on his back. Next, the Bird condemned people because, “They burn off my feet in the barbecue!” Others followed with their own complaints. The Groundsquirrel was the only one to say something in the peoples defense, because he was so small he did not endure the hunting and disrespect. The others became so angry at him, the swooped on him and tore him with their claws. The stripes are on his back until this day.

They began to name so many new diseases, one after another. The Grubworm was more and more pleased as all these new names were being called off.

Then the Plants, who were friendly to man, heard about all these things the animals were doing to the people. Each tree, shrub, and herb, agreed to furnish a cure for some of the diseases. Each said, “I will appear and help the people when they call upon me.” This is how the medicines came to be. Every plant has a use, if only we would learn it and remember it. They have furnished the remedy to counteract the diseases brought on by the revengeful animals. Even weeds were made for some good purpose. You must ask, and learn for yourself. When a doctor does not know which medicine to use, the spirit of the plant will tell the sick person.

*Note: Cultural information may vary from clan to clan, location to location, family to family, and from differing opinions and experiences. Information provided here is not 'etched in stone'.

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Gathering and Using Medicinal Herbs in the Cherokee Tradition

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.

Please remember that 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.


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Finch On His Honor

Before statehood, the Cherokees tried and punished their own lawbreakers. If a crime should warrant it, an offender might be sentenced to hang by the Cherokee court. There was a courthouse located on Little Green Leaf Creek around the area that is now Camp Gruber. Behind the courthouse was a gallows.

A Cherokee woman who lived near the courthouse was sitting on her porch on a sizzling summer afternoon. She saw a young man walking down the dusty road toward her home. He asked if he might have a drink of water. The woman got his drink and asked him why he was out walking at such a hot time of the day. His reply was simple. “I'm going to the courthouse. I am scheduled to be hung today.”

A person sentenced to death by the Cherokees was sometimes released to his family for a set amount of time. He spent the final days getting his affairs in order and saying farewell to his family and friends. Then, having given his word to do so, he returned to face the executioner.

*Note: Cultural information may vary from clan to clan, location to location, family to family, and from differing opinions and experiences. Information provided here is not 'etched in stone'.

 

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Trade Prices

In 1716 the South Carolina Board of Trade issued the following trade schedule.

Number of deerskins for each item follows item name.

A Gun. 30
A Yard Strouds. 7
A Duffield Blanket. 14
A Yard Half Thicks. 3
A Hatchet. 2
A narrow Hoe. 2
A broad Hoe. 4
Fifty Bullets. 1
A Butcher’s Knife. 1
A pair Cizars. 1
Three Strings Beads. 1
Eighteen Flints. 1
An Ax. 4
A Pistol. 20
A Cutlash. 8
A Shirt. 4
A Steel. 1
A Calico Petticoat. 12
A red Girdle. 2
A laced Hatt. 8
A Clasp Knife. 1
A Yard Cadis. 1
Rum, mixed with1/3 Water; per bottle. 1

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The infamous "Wedgwood" china was originally made from "some of the finest porcelain clay in the world," which was purchased from the Cherokees.

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Spiritual Views and Traditions of the Cherokee

In the wilderness, God gave them their holy fire from heaven. This they ever kept for burning sacrifices, and holy purposes, and, though, when they came to this continent they left it behind, yet in a miraculous manner they had it brought over the great water and kept it, till on a certain occasion, their enemies came upon them and destroyed the house in which it was kept. After that they were obliged to make new fire for the sacred purposes by rubbing two pieces of dry wood together, with a certain weed called golden rod, dry, between them. After constant rubbing for some times, this took fire together with the wood, and this fire was used for religious purposes.

This new fire, made by friction, like the original holy fire, must not be used for any common purpose, except when made to supply the nation with new fire. No torch must be lighted by it, nor a coal taken from it for common use. After the sacrifice was burned and the ceremonies ended for which the fire was made, it was delivered to someone to keep.

INFORMANT: Shield Eater, or also known as T. Smith

*Note: Cultural information may vary from clan to clan, location to location, family to family, and from differing opinions and experiences. Information provided here is not 'etched in stone'.

 

INDIAN CLANS

Most of our readers probably know what is meant by Indian clans.  It is not more than a division of an Indian tribe into large families.  We believe this custom is universal with the north American Indians.  Among the Cherokees are seven clans, such as Wolf, Deer, Paint, & etc.  This simple division of the Cherokees formed the grand work by which marriages were regulated, and murder punished.  A Cherokee could marry into any of the clans except two, that to which his father belongs, for all of that clan are his fathers and aunts, and that to which his mother belongs, for all of that clan are his brothers and sisters, a child invariably inheriting the clan of its mother.  This custom which originated from time immemorial was observed with the greatest strictness. No law could be guarded and enforced with equal caution.  In times past, the penalty annexed to it was not less than death.  But it has scarcely, perhaps never been violated, except within a few years.  Now it is invaded with impunity, though not to an equal extent with other customs of the Cherokees.

But it was the mutual law of clans as connected with murder,which rendered the custom savage and barbarous.  We speak of what it was once, not as it is now, for the Cherokees, after experiencing sad effects from it, determined to, and did about twenty years ago in a solemn council, abolished it.  From that time, murder has been considered a governmental crime.  Previous to that, the following were too palpably true, viz;

The Cherokee as a nation, had nothing to do with murder.

Murder was punished upon the principle of retaliation.

It belonged to the clan of the murdered to revenge his death.

If the murderer fled, his brother or nearest relative was liable to suffer in his stead.

If a man killed his brother, he was amendable to no law or clan.

If the murderer (this however is known only by tradition ) was not as respectable as the murdered, his relative, or a man of his clan of a more respectable standing was liable to suffer.

To kill, under any circumstance whatever, was considered murder,and punished accordingly.

Our readers will say, "those were savage laws indeed."  They were, and the Cherokees were then to be pitied for the above were not mere inoperative laws, but most rigorously executed.  but we can not way with pleasure, that they are all repealed, and are remembered only as vestiges of ignorance and barbarism.

Cherokee Phoenix and Indians' Advocate

Vol. 1 No. 49

Wednesday February 18, 1829

Pg. 2 Col. 5a

 

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Cherokee Clothing

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 dress 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, and believed to be from the Trail of Tears.

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 dress 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 fastens 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.

The dress remains a ‘wearable memorial’ to our grandmothers who walked the Trail of Tears, and settled into Indian Territory.

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 on certain occassions.

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.

The dress is the official garment of "Miss Cherokee" and is worn at ceremonial functions, special tribal occassions, and weddings. Most Cherokee gospel singing groups also wear the Tear Dress, and it is the official dress of the Cherokee National Choir.

*Note: Cultural information may vary from clan to clan, location to location, family to family, and from differing opinions and experiences. Information provided here is not 'etched in stone'.

 

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Di-Ga-Da-Yo-S-Di
(Cherokee 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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A-ne-jo-di, or Stickball

A-ne-jo-di, or Stickball, is a very rough game played by not only the Cherokee, but many other Southeastern Woodland tribes including the Muscogee (Creek), Seminole, and others.

The game resembles the modern European game of LaCrosse, using ball sticks which are handmade from hickory. A small ball, made of deer hair and hide, is tossed into the air by the medicine man. The male players use a pair of the sticks, and female players use the bare hands. In earlier times, only the men with the greatest athletic ability played the game. The game was oftentimes played to settle disputes, and the conjurer for each team often became as important to the team as the players themselves.

Seven points are scored when the ball strikes a wooden fish on the top of a pole approximately 25 feet in height, and two points are awarded when the ball strikes the pole.

In earlier days, there would be a dance before the ballgame. The ballplayers were the participants of the dance, along with seven women dancers. Each woman represented one of the clans. Throughout the dance, the women would step on black beads which represented the players of the opposing team. The conjurer had placed these black beads on a large flat rock. Today, stickball is an important part of the days activities at ceremonial Stomp Grounds, being necessary to play before the Stomp Dance can ever begin. It is also a recreational sport at other times between community teams. There are also intertribal teams made up of players from Cherokee, Muscogee (Creek), Yuchi, Natchez, and other area communities.

Click Here to see an actual A-ne-jo-di court with ball and "sticks"

*Note: Cultural information may vary from clan to clan, location to location, family to family, and from differing opinions and experiences. Information provided here are not 'etched in stone'.

 

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Cherokees Didn't Celebrate American 'style' Thanksgiving until 1885. . .

The Pilgrims had always observed thanksgiving feasts in November as a religious obligation in England. The Wampanoags did not celebrate a thanksgiving holiday before European contact. They did hold six ceremonies during the year giving thanks for various reasons. The fifth one was called the Green Corn Ceremony which they gave thanks for a successful corn harvest. When the Wampanoags ate with the Pilgrims this was their fifth ceremony for the year.

There were other Native Americans who also celebrated six ceremonies during the year before European contact. One of those was the Cherokee. The date of the ceremonies varied with the ripening of the corn and the phases of the moon.

The Cherokees were raising corn as early as 1,000 BC. Before European contact the Cherokees already participated in a ceremony giving thanks for crops and it was a form of worship in what is known as the "Green Corn Dance". This traditional dance was a very important ceremony for the Cherokees. This ceremony was the beginning of the New Year. Our ancestors gave thanks for the corn crop that they saw as a continued life for them. It was a time for forgiveness and grudges to be left behind - starting anew. A part of their celebration was fasting, then gathering at the ceremonial grounds to play stickball, dance and have a big feast.

Other traditions for the Cherokee included participating in sports mainly the stickball game and marble game; eating bean bread, wild game, and wild plants to mention a few; and for communication they used the wampum belts.

As settlers moved inland, Native Americans they encountered, including the Cherokee assisted the early settlers and traders with food and supplies. This was a continual process not just a single meal. The Cherokees also taught the early settlers how to hunt, fish, and farm in their new environment. They also taught them how to use herbal medicine when they became ill.

Sadly, as more English people came to America, they didn't need the Native Americans help anymore and the newcomers had forgotten how the natives helped the earlier Pilgrims. Mistrust began to grow and the friendship weakened. The Pilgrims started telling their Native neighbors that their native religion and native customs were wrong. The relationships deteriorated and within a few years the children of the people who ate together at the first Thanksgiving were killing one another in what led to the King Phillip's War.

In 1736, Christian Priber, a Frenchman, established himself among the Cherokees, learned their language, and taught them the European Christianity until he was arrested by the English and put in prison at Charleston, South Carolina. Even though the Cherokees worshipped in their own religion, the work of the missionaries converted some Cherokees to the European Christianity. The first known Cherokee converted to European Christianity was 1773. In 1801, the first permanent Christian Mission in the Cherokee Nation was called Moravian Mission. It was located at Springplace, which is in present-day Georgia.

As more Cherokees became Christians the custom of observing the English National Thanksgiving Holiday became common. D. W. Bushyhead, Principal Chief of the Cherokee Nation, signed a proclamation on Thursday, November 26th, A. D. 1885 for Thanksgiving to be practiced by the Cherokees. The Proclamation reads, "The Cherokees have abundant reason to rejoice. They are favored in all things that should make a Nation prosperous and a people happy. They have an indisputable right to an area of land sufficient for the needs of generations of Cherokees to come. They have a perfect form of Government, wise laws, unsurpassed educational facilities for their children and money enough of their own invested to make these blessings permanent. It is true this Nation is neither numerous wealthy nor powerful compared with many others, but it stands and relies upon the plighted faith of a Nation that has become the strongest on earth by reason of its respect for human rights.

Today the major population of the Cherokee members celebrates the National Thanksgiving Holiday. There are a few Cherokees and other Native Americans who still celebrate the Green Corn Ceremony in July and the National Thanksgiving Holiday in November.

*Note: Cultural information may vary from clan to clan, location to location, family to family, and from differing opinions and experiences. Information provided here is not 'etched in stone'.

 

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Cherokee National Prison

Cherokee Nation has a wealth of historical sites and buildings within its jurisdictional boundaries. Looking at the histories and lifestyles associated with these sites, we can get a good idea of the cultural lifestyle of our past as compared with today.
The Cherokee National Prison was authorized in 1873 by an act of the Cherokee National Council. Proceeds from the sale of the Cherokee Outlet were designated in the amount of $6,000 for the construction of the prison on the Cherokee Nation capital square in Tahlequah, Oklahoma. It was completed in 1874. The Committee to Build the National Jail consisted of Riley Keys, John Lynch Adair and John Francis Lyon. The position of High Sheriff of the Cherokee Nation was established and filled in 1875. Administration of the prison was shared with a Board of Supervisors, which consisted of the Principal Chief, Assistant Principal Chief and the Executive Council.
The prison was the only such facility in the entire Indian Territory from 1875 to 1901. It housed sentenced or accused prisoners from throughout the Territory.
Built of sandstone rock, the original structure of the building was three stories high, and it was one of the major tribal buildings erected in Tahlequah during the period. Accounts at that time said it was, "made to hold the most hardened and dangerous prisoners." It was also said the "No one escaped unless through death; condemned prisoners were taken to be hanged on a scaffold behind the building in the courtyard."
The National Prison, also referred to as the Cherokee jail or penitentiary, was created for reformation as well as for punishment for offenders. According to the law, punishment could include hard labor, solitary confinement, or, imprisonment and confinement therein at hard labor. It was used, "when deemed expedient for the safe keeping of persons charged with murder, or other high crimes, and for the temporary confinement or punishment of persons sentenced by the National Council, or who may be put under arrest for drunkenness, or other misdemeanor, at the seat of government." The Principal Chief had the power to pardon condemned men, with the advice and consent of his Executive Council, but this was rarely exercised."
Appointed by Principal Chief Charles Thompson in December of 1875, Samuel Sixkiller, became the National Prison's first High Sheriff. His $500 annual salary was paid out of the National treasury. Sixkiller was initially delayed from using the jail as a place of imprisonment for several months until the criminal portion of law was in force appropriation to furnish supplies for the maintenance of inmates.
Being High Sheriff was a formidable task since responsibilities required that he act as warden, treasurer of the National Prison, custodian of the capital building and other public property at the seat of government, and perform such general and special duties imposed under him by law. Duties of the sheriff, described by Sixkiller's successor, were "impossible."

Clean either Hickory leaves or corn husks to wrap these in, then assemble the rest of your ingredients.  Hickory leaves should be green.  Corn husks can be moistened same as you would if making Tamales.

INGREDIENTS
Hickory Leaves or Corn Husks
3 cups gritted cornmeal IMPORTANT!  MUST Use GRITTED Cornmeal!!!
3/4 cup plain flour
1/2 tsp. Sugar
2 tsp. Baking Soda
2 1/4 cups pinto bean juice
1 1/2 cups of cooked pinto beans
Large Pot of Boiling Water

*NOTE: Instead of BEANS--You may substitute with chestnuts that you boiled for approximately 15 minutes .

Boil pinto beans until done. (Or if you're using chestnuts, cook them and then cut them into small cubes or dice them)

Do not add seasoning!  Salt will make these TOUGH & crumbly so they will fall apart.

Now, Sift cornmeal, removing grit.

Add flour, baking soda, and sugar.

Add hot bean liquid and beans.  Do not stir.

Mix all until you have a stiff dough and form into palm sized patties, about 3/4 of an inch thick.

Wrap these in either corn husks or hickory leaves.  Wrap tightly and "Pin" them shut with either a toothpick or knotting.

Drop into boiling water, cook for approximately 15 minutes -- or until the bread "floats"

SERVE with drippings from Fat back and make sure folks have salt available to salt it to their liking.

MENU -- Serve HOT with Fried Chicken, Turnip greens or cabbage, Boiled Potatoes, Corn & Fatback