Over 16,530,794 people are on fubar.
What are you waiting for?
It seems that there are many people these days who are trying to find a spirituality that they can believe in. For whatever reason, we are beginning to pay more attention to our spirit and to our direction in life. Many of us have found ourselves drawn to the First Nations beliefs, perhaps because they are seen as clean and pure, and based on the simpler times that we all seem to miss.
As we make our way along the Red Road, with luck we are led to a person who has been given the wisdom and knowledge to be a teacher. We call these people Elders, and from them we begin to learn the ways and traditions that form the heart of First Nations beliefs. While these Elders generally do not think of themselves as anything special, they are usually highly regarded and treated with great respect.
For some of us, however, these early times can be dangerous. Being human, most of us have a desire to be respected by the people around us. When we see the respect being given to our Elders, we may begin to hope that, someday, we may earn that respect for ourselves. We try to learn as much as we can as quickly as we can, hoping to impress people with our wisdom. We forget that knowledge of facts is not the same as wisdom, which only comes from a lifetime of reflecting on these facts.
The danger is greatest at the time when we realize that there are people who share our road that know even less than we do. These people may be easily impressed by the tiny amount of knowledge that we carry. Such people might even mistake that knowledge for wisdom, and we may find ourselves receiving some of that respect that we crave. We may find that we enjoy the taste of that respect, and our egos may even lead us to think of ourselves as Elders... and the trap is sprung!
It is important to understand what an Elder is. Aboriginal traditions hold the elderly in high regard, because a long life full of experience leads to wisdom. But an Elder in the spiritual sense is not just old; today an elderly person may have no knowledge whatsoever of spirituality. While such a person may have valuable wisdom in other areas of life, they obviously cannot be a spiritual Elder. A real Elder carries facts about their traditions AND the wisdom that comes from long study and practice of those traditions. However, when you are just starting out on the path, it can be hard to tell the difference. Those who are impressionable can be fooled by an older person with a small amount of knowledge, claiming to be an Elder.
Another very popular claim is to be a Healer. True Healers are those who are given the ability to Heal others using only their own energies and resources. Such people are extremely rare: perhaps a handful walk the earth today. My wife and I do not know of any, and probably neither do you. If you know someone who is claiming that they are a Healer, rest assured that they are either lying or deluded... true Healers never advertise, because they know that the people who need them will be brought to them, quietly and without fuss. They do not seek recognition, because they are only too aware of the heavy burden of responsibility they carry, and they do not wish to add to it.
Finally, there are all the self-proclaimed Visionaries. At best, these people learn from real Seers, then pass on the visions as their own. At worst, they will invent any vision that will impress their audience. Once again, if the person brags of it, then it is not so. True Seers do not advertise, because they do not need to. Again, those who need their help will be brought to them, and they know it. They never seek the spotlight.
The lure of prestige and notoriety can be hard to resist. I am saddened that there are people within our own circle of friends who have started to call themselves Elders, and pretend to carry far more knowledge than they actually have. There is one who has appointed himself a spiritual leader, and has created a following of people who have virtually no knowledge of tradition. He tells them that they are Elders as well. There is another who claims to be a Healer, and performs smudging and purification ceremonies for others. Because she has not learned the proper use and purposes of sacred medicines, she has no understanding of the danger this poses for both herself and for the people she tries to help. There are still others who ask questions of Elders, then pass on the answers to other people claiming to have received them direct from the spirits. We call this 'riding someone else's tobacco,' and it is a simple attempt to gain notoriety at the expense of others. In each case, these people have brought a great deal of trouble into their own lives by doing these things. However, despite these warnings, their egos lead them to continue to misguide others, and they cause much suffering as a result.
Each of us has a best possible path to walk, and each of us is here for some specific purpose. For most of us, our walk is all about learning. While we may not see this as significant, the Creator does not make mistakes: each life interacts with many others, so each one is as important as any other. Ignoring our path and trying to do something more spectacular simply wastes a lifetime, and possibly endangers ourselves and others. While a person's life is their own, to waste if they so choose, causing someone else to waste or misuse their life is perhaps the vilest and most disgusting thing that one human can do to another.
It is time for all the pedestals to be torn down, and for each of us to walk the paths we were intended to walk. We must push aside our egos, and listen to the spirits and to the quiet voice of our own hearts. To do any less is to break faith with ourselves, and with the spirits who agreed to help and guide us. Let the true Elders to do the teaching. Let the Healers do the Healing. Let the Seers do the Seeing. Be content that your life, lived as it supposed to be lived, is as important and necessary as that of any other person. Learn, love, and be humble.
I see through the eyes of the Old Ones
Can't free them from my mind
I'm powerless to help them
My thoughts are lost in time.
My tears wet the ground where
their blood once flowed
And my prayers fill the air where
I still hear their cries
But their love is embedded in my soul
through me their dreams will stay alive
So come, touch the earth
where the Old Ones walked
Be proud of your family name
It was for you they cried
for you they fought
Don't let them die in vain!
Some would say we should forget
the events of years gone by,
Forgive and forget, they would say,
Just let sleeping dogs lie.
Then there are some, of which I'm one,
who say we can't let go,
We can't forget the horrible wrongs
that hurt our people so.
We can't forget Wounded Knee,
Sand Creek or the Trail of Tears,
Because the things that happened there
still happen after all these years.
People are still forced from their homes,
still driven from their land.
The government still dominates our people
with a hard and merciless hand.
Promise are still not kept,
Treaties are still broken,
the government has reneged
on every word it's spoken.
We must keep fresh the memory
of the ones who've gone before,
and not forget the awful pain they bore.
To honor them we must remember
the high price they paid,
The suffering that they endured
and the sacrifices they made.
We must keep and teach
the traditions they held dear.
And against injustice we must raise
our voices loud and clear.
We must teach our children honor and respect
for the Principle People of this land,
So that they, like we, might proudly say
they are Native American!
August 1999 
Marty Soaring Eagle
Marty Soaring EagleWilliam Graham Carrington
"There is no such thing as 'part-Cherokee.' Either you're Cherokee or you're not.
It isn't the quantity of Cherokee blood in your veins that is important, but the quality of
it . . . your pride in it. I have seen full-bloods who have virtually no idea of the great
legacy entrusted to their care. Yet, I have seen people with as little as 1/500th blood
quantum who inspire the spirits of their ancestors because they make being Cherokee a
proud part of a their everyday life."
| English (Français) | Cherokee |
| One (Un) | Sagwu |
| Two (Deux) | Ta'li |
| Three (Trois) | Tso'i |
| Four (Quatre) | Nvgi |
| Five (Cinq) | Hisgi |
| Man (Homme) | Asgaya |
| Woman (Femme) | Agehya |
| Dog (Chien) | Gihli |
| Sun (Soleil) | Nvda |
| Moon (Lune) | Nvda |
| Water (Eau) | Ama |
| White (Blanc) | Unega |
| Yellow (Jaune) | Dalonige |
| Red (Rouge) | Gigage |
| Black (Noir) | Gvhnige |
| Eat (Manger) | Agi'a |
| See (Voir) | Agowatiha |
| Hear (Entendre) | Atvgi'a |
| Sing (Chanter) | Dekanogi'a |
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.
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.
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 herbalist’s 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 herbalist’s or their elders to learn how to use these medicines properly.
Native Herbs
| Spignet | Backache | Make tea or powder of the roots |
| Rabbit Tobacco | Colds | Make tea of leaves and stalks |
| Red Alder | High Blood | Made tea of bark |
| Wild Cherry | Measles and colds | Made tea of bark |
| Beech Bark | Vomiting | Make tea |
| Peach Leaves | Boils and risings | Make poultice from leaves and meal |
| Boneset | Pneumonia | Make tea of leaves and stalks |
| Small Ragweed | Poison oak or ivy | Heat leaves and rub on |
| Goldenrod | Consumption | Make tea of leaves and stalks |
| Ratbane | Typhoid fever | Make tea of leaves and stalks |
| Elder | Heartburn | Make tea of bark |
| Ginseng | Colic | Make tea of the roots |
| 12 O'Clock Weed | Kills flies | Crush leaves in sweet milk |
| Queen of the Meadow | Nausea at certain times | Make tea of leaves and roots |
| Christmas Fern | Fever | Make tea of leaves or stems |
| Ground Ivy | Hives | Make tea of leaves or stems |
| Yellow Root | Sore mouth, sore throat or stomach trouble | Make tea of the roots |
| Heat Leaves | Cold | Beat the whole plant and make tea |
| Bull Nettle | Stop teething babies from slobbering |
Make beads of roots
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 Reed)
This plant is not a healing agent, but is used for preventative medicine. It is an easily digestible 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.
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 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. 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.
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.
Willow Bark
The bark of the branches is stripped and dried. A tea is made from the bark that is useful for aches, pains and headaches. This is the original aspirin !
Yigaquu osaniyu adanvto adadoligi nigohilvi nasquv utloyasdi nihi May the Great Spirit's Blessings Always Be With You
|
This combat soldier's prayer, Who has served his time in Hell, Is may we learn the lessons of war well, That we not doom future generations, The same old tales of horror to tell, To endure what in youth they see mistakenly as glory. Oh God, do not let our children Repeat the same old story. Make it so that America's babies live to grow old In this land of the free and the bold. Help us throw off the shackles of hate that bind And grow old in a life of a peaceful kind. Teach us that there is no glory in war, Nor honor there that brave men should not abhor. Teach us instead, one for another our brothers to love. Shower us with thine Celestial message from above, That we plant seeds of peace evermore And make war-no-more! Medi Vac Dustoff chopper But if I should die on some far, far away battlefield Know I answered the call For a grand principle of freedom to yield. My fervent prayer is that death May not have been in vain Fighting for peace and right for the world to attain. My brothers, American roses standing by my side On alien soil dying In the summer of my youthful pride All the leaves around me falling, Now I¡¯m lying here still, in sunshine and in shadow, Longing to hear, ¡°brother next door, I love you so." For moldering in the soft ground below, I feel you living and loving in the world above me Standing tall because I fought that you might be... Oh look ye down now, And tell me you still think of me Honor my red blood, spilt that others might stand free. Tell me that I did not give my all for you in vain That brothers and sisters do not look upon my sacrifice With hateful, Or even worse, Uncaring disdain. Do not forget me when my valley¡¯s hushed And white with snow, Grass growing green in the summer of my meadow Help me see the peace I lived and died for grow. Make my lonely grave richer, Sweeter be... Make this truly, "The land of the free And the home of the brave," I gave my life to save That I might too, lie eternally, Forever free...
| The Cry of The Native American We were here first (i-gv-ya o-gi-lu-tsv a-ha-ni) Maybe the Cherokee cry But we wanted their land So they had to die How could their rights Have been explained? The bow and arrow - Against the gun ordained? We took their homes - (Do-ge-nv-sv do-ge-gi-gi-e-lv) They were mostly dead - when the deeds were done What was theirs is ours - Yes! we have won They had to die - we had no choice Their punishment for owning - our land first The Indians had been the custodians of the land. (a-ni-yv-wi-ya o-s-da i-yu-nv-na-de-ga ga-do-hi) But the cowboy turned the pastures into sand And buffalo herds - very soon were damned Sustainability was more the Indians way a-ni-yv-wi-ya u-nv-sv a-na-li-s-de-li-s-gv. But luxury to excess was more our "cup of tea" We brought the Indians smallpox, pollution and T.B. After two Hundred years we now see our wrongs And we begin to listen to the Indian Songs na-quu-no a-nv-da-di-s-do-di-quu i-ga di-ga-ka-no-gi-s-do-di a-le i-ga-da da-ni-na-s-da-tli tsu-na-ni-gi-da. But sadly most of their tribes are gone Now in the souvenir shops throughout the U.S.A Indian proverbs are on display Pictures of Geronimo, Sitting Bull and Chief Joseph Are sort by tourist looking for proverbs and Indian motifs Sayings of American Presidents are not bought But Chief Red Cloud of the Sioux is eagerly sought Why do we see the wisdom - yet our ancestors couldn't? Or is it that they could - but wouldn't The American Indians say "There is one God looking down on us all" (sa-quu u-ne-la-nv-hi) Has the Native American salvation come at last And will the "Great One" now be just. |
