Sacred Colors, Moons, Directions, etc...
Cherokee Moons ~ AniTsalagi Svnoyihi
English Tsalagi/Cherokee
Cold Moon....January Unolvtani
Bony Moon...February Kagali
Windy Moon...March Anvyi
Flower Moon...April Kawoni
Planting Moon...May AniSguti
Green Corn Moon...June Tihaluhiyi
English Tsalagi/Cherokee
Ripe Corn Moon...July Guyegwoni
Fruit Moon...August Galoni
Nut Moon...September Duliidsdi
Harvest Moon...October Duninudi
Trading Moon...November Nudadequa
Snow Moon...December Usgiyi
These Are Some of The Customary and Traditional Events Associated With The Moons
JANUARY: Cold Moon Unolvtani
This time of the season is a time for personal and ritual observance, fasting and personal purification. During this season, families prepare for the coming of the new seasons, starting in Windy Moon Anuyi or March. Personal items and tools for planting are repaired, and new ones made. Stories about ancestors and the family are imparted to the younger ones by the elders. A mid-Winter or "Cold Moon Dance" is usually held in the community as well, marking the passing or ending of one cycle of seasons and welcoming the beginning of the new cycle. Hearth fires are put out and new ones made. The putting out of Fires and lighting of new ones anciently is the duty of certain "priest" of certain clans, and coincides with the first new-arrival of the morning star (Sun's daughter, now called Venus) in the east.
FEBRUARY: Bony Moon Kagali
Traditional time of personal-family feast for the ones who had departed this world. A family meal is prepared with place(s) set for the departed. This is also a time of fasting and ritual observance. A community dance officiated by a "doctor" Didanawiskawi commonly referred to as a Medicine-person. Connected to this moon is the "Medicine Dance".
MARCH: Windy Moon Anuyi
"First New Moon" of the new seasons. Traditional start of the new cycle of planting seasons or Moons. New town council fires are made. The figure used to portray this moon is the historic figure of Kanati, one of the many beings created by the "Apportioner" Unethlana. These "helpers" were variously charged with the control of the life elements of the earth: air/earth/fire/water. Their domains are the sky, earth, stars and the Seven Levels of the universe.
APRIL: Flower Moon Kawoni
First plants of the season come out at this time. New births are customary within this time frame. The first new medicine and herb plants that taught mankind how to defend against sickness and conjury come out now. Streams and rivers controlled by the spirit being, "Long Man," renew their lives. Ritual observances are made to "Long Man" at this time. A dance customary at this season was the "Knee Deep Dance" of the Spring or Water Frog.
MAY: Planting Moon Anisguti
Families traditionally prepare the fields and sow them with the stored seeds from last season. Corn, beans, squashes, tomatoes, potatoes, yams and sunflowers are some food planted at this time. A dance traditionally done at this time is the "Corn Dance".
JUNE: Green Corn Moon Tihaluhiyi
First signs of the "corn in tassel", and the emerging of the various plants of the fields. People traditionally begin preparations for the upcoming festivals of the ensuing growing season. People of the AniGadugi Society begin repairs needed on town houses, family homes and generally provide for the needy. TheAniGadugi Society is a volunteer help group who see to the needs of the less fortunate, the elderly and the infirm of the villages.
JULY: Ripe Corn Moon Guyegwoni
First foods or the new planting and the roasting ears of corn are ready. Towns begin the cycle festivals. Dances and celebrations of thanks to the Earth Mother and the "Apportioner" Unethlana are given. In the old times this was the traditional time of the "Green Corn Dance" or festival. A common reference of this moon is the "first roasting of ears" (of corn)...sweet corn-moon. This is the customary time for commencement of the Stick Ball games traditionally calledAniStusti, "Little War". Today known as "LaCross". Stick Ball dances and festivals are commonly held at this time.
AUGUST: Fruit Moon Galoni
Foods of the trees and bushes are gathered at this time. The various "Paint Clans" begin to gather many of the herbs and medicines for which they were historically know. Green Corn festivals are commonly held at this time in the present day. The "Wild Potato" Clans AniNudawegi, begin harvesting various foods growing along the streams, marshes, lakes and ponds.
SEPTEMBER: Nut Moon Duliidsdi
The corn harvest referred to as "Ripe Corn Festival" was customarily held in the early part of this moon to acknowledge Selu the spirit of the corn. Selu is thought of as First Woman. The festival respects Mother Earth as well for providing all foods during the growing season. The "Brush Feast Festival" also customarily takes place in this season. All the fruits and nuts of the bushes and trees of the forest were gathered as this time. A wide variety of nuts from the trees went into the nut breads for the various festivals throughout the seasons. Hunting traditionally began in earnest at this time.
OCTOBER: Harvest Moon Duninudi
Time of traditional "Harvest Festival" Nowatequa when the people give thanks to all the living things of the fields and earth that helped them live, and to the "Apportioner" Unethlana. Cheno i-equa or "Great Moon" Festival is customarily held at this time.
NOVEMBER: Trading Moon Nudadaequa
Traditionally a time of trading and barter among different towns and tribes for manufactured goods, produce and goods from hunting. The people traded with other nearby tribes as well as distant tribes, including those of Canada, Middle America and South America. Also the customary time of the "Friendship Festival" Adohuna = "new friends made". This was a time when all transgressions were forgiven, except for murder which traditionally was taken care of according to the law of blood by a clans person of a murdered person. The festival recalls a time before "world selfishness and greed". This was a time also when the needy among the towns were given whatever they needed to help them through the impending lean winter season.
DECEMBER: Snow Moon Usgiyi
The spirit being, "Snow Man", brings the cold and snow for the earth to cover the high places while the earth rests until the rebirth of the seasons in the Windy Moon Anuyi. Families traditionally were busy putting up and storing goods for the next cycle of seasons. Elders enjoyed teaching and retelling ancient stories of the people to the young.
Sacred Colors
James Mooney's History, "Myths and Sacred Formulas of the Cherokees" printed in 1900 states that color symbolism played an important part in shamanistic system of the Cherokees. Each one of the cardinal directions has a corresponding color - each color has a symbolic meaning. Shamans used the knowledge of these symbolic colors to invoke the spirit whose characteristics was needed for his formulas.
The symbolic color system was as follows:
East = red = success; triumph
North = blue = defeat; trouble
West = black = death
South = white = peace; happiness
The Red Man, living in the East, is the spirit of power, triumph, and success. The Black Man, in the West, is the spirit of death. The shaman would invoke the Red Man to the assistance of his patient and consign his enemy to the fatal influences of the Black Man. According to Thomas Mails, in his book, "Cherokee People," the mythological significance of different colors were important in Cherokee lore.
Red
Red was symbolic of success. It was the color of the war club used to strike an enemy in battle as well as the other club used by the warrior to shield himself. Red beads were used to conjure the red spirit to insure long life, recovery from sickness, success in love and ball play or any other undertaking where the benefit of the magic spell was wrought.
Black
Black was always typical of death. The soul of the enemy was continually beaten about by black war clubs and enveloped in a black fog. In conjuring to destroy an enemy, the priest used black beads and invoked the black spirits- which always lived in the West,-bidding them to tear out the man's soul and carry it to the West, and put it into the black coffin deep in the black mud, with a black serpent coiled above it.
Blue
Blue symbolized failure, disappointment, or unsatisfied desire. To say "they shall never become blue" expressed the belief that they would never fail in anything they undertook. In love charms, the lover figuratively covered himself with red and prayed that his rival would become entirely blue and walk in a blue path. "He is entirely blue," approximates meaning of the common English phrase, "He feels blue." The blue spirits lived in the North.
White
White denoted peace and happiness. In ceremonial addresses, as the Green Corn Dance and ball play, the people symbolically partook of white food and, after the dance or game, returned along the white trail to their white houses. In love charms, the man, to induce the woman to cast her lost with his, boasted, "I am a white man," implying that all was happiness where he was. White beads had the same meaning in bead conjuring, and white was the color of the stone pipe anciently used in ratifying peace treaties. The White spirits lived in the South.
There are three additional sacred directions:
Up Above = yellow
Down Below = brown
Here in the Center = green
Cherokee Color Words
black: gv-ni-ge
blue: sa-go-ne-ge
brown: u-wo-di-ge
gray: u-s-go-lv sa-go-ni-ge
green: i-tse-i-yu-s-di
orange: a-da-lo-ni-ge
yellow: da-lo-ni-ge
red: gi-ga-ge
purple: gi-ga-ge-s-di
pink: gi-ga-ge-i-yu-s-di
white: u-ne-ga
silver: a-de-lv-u-ne-gv
***********************
Winter go-la
Winter belongs to the North. The color for North is Blue which represents sadness, defeat. It is a season of survival and waiting. The Cherokee word for North means "cold" u-yv-tlv.
Spring gi-la-go-ge
The color for East is Red which represents victory, power. Spring is the re-awakening after a long sleep - victory over winter; the power of new life. The Cherokee word for East is ka-lv-gv
Summer go-ga
The color for South is White which represents peace, happiness, serenity. Summer is a time of plenty. The Cherokee word for South means "warm" u-ga-no-wa.
Autumn u-la-go-hv-s-di
The color for West is Black which represents death. Autumn is the final harvest; the end of Life's Cycle. The Cherokee word for West is wu-de-li-gv.
~ RULES OF THE TALKING CIRCLE ~
Talking Circles in Cherokee - woni gasaqualv (woe nee*gah sah kwah luh)
THE ART OF COMMUNICATION
Communication in Native American culture is quite different than the "usual" American competitive-style communication. Their style values cooperation over competition, which reflects in many areas of their lifestyles. When many Native Americans engage in conversation they listen intently, usually looking down and not establishing eye contact, until the person speaking is completely finished talking. Then the other person talks and fully expects to be able to completely finish their thought without interruption or before the conversation turns to another person.
For a non-stop talker like myself who has to think on my toes while on the radio and discussing controversial topics, this has been quite a challenge for me. At the same time, being interrupted tends to rattle me a bit.
WHAT IS LEFT UNSAID?
In some Native American cultures there is a ritual called, "what is left unsaid" and it is practiced in various ways. In one instance, the group gathers in a circle and uses what is called a "talking feather." Whoever has the feather is the one that states what has been on their mind but hasn't been said. When they are finished talking, the feather is handed to the next person in a clockwise direction and the next person says what they have left unsaid.
This is called a "Talking Circle."
In my experience, when I wanted to extract more delicate information,
I would explain the ritual "What is left unsaid" and I would hand them the talking feather.
COMMIT TO THE CIRCLE
When committing to a talking circle, remember the rules and watch the healing begin. It is purgative, relaxing and cleansing. The affect of sharpened listening and learning from others is truly a blessing. You will also become more adept at thinking while on your feet because your communication skills will be more exercised. Talking circles are amazing. Go ahead and try this practice even between you and a friend.
~ The little people ~
The everyday cultural world of the Cherokee includes spiritual beings. Even though the beings are different from people and animals, they are not considered "supernatural." They are very much a part of the natural, or real, world and most people at some point in their lives, have an experience with spiritual beings. One group of spiritual beings still talked about by many Cherokees, are the Little People. They are invisible unless they want to be seen. When seen, they look very much like any other Cherokee, except they are very small, and have long hair, sometimes to the ground. The Little People live in various places, such as rock shelters, caves in the mountains, laurel thickets, etc. They like drumming and dancing, and they often help lost children. Not only physically lost, but sometimes saddened children and those who are going through the tough times of growing up. They are also known to be quite mischievous at times. The Little People need to be dealt with carefully, and it is necessary to observe the traditional rules regarding them. They don’t like to be disturbed, and they may cause a person who continually bothers them to become 'puzzled' throughout life. Because of this, traditional Cherokees will not investigate or look when they believe they hear Little People. If one of the Little People is accidentally seen, or if he or she chooses to show himself, it is not to be discussed or told of for at least seven years. It is also a common practice to not speak about the Little People after night fall.
~ Why Native American ancestors had European sounding names ~
Names Chosen at random
A Scottish woman named Taylor married an Englishman named Fox. The mother remarried a Conrad from Holland and migrated to the Cherokee Nation. One of their sons Hamilton Conrad married a Cherokee woman named Onai and had several children named ‘Rattling Gourd’, ‘Hair’, ‘Young Wolf’, and ‘Terrapin Head’. Descendants of these men retained their father’s Indian names as their family names.
"The Goose" was half Cherokee and half Spanish. He was called "Dick Spaniard" until he enlisted in the Confederacy and changed it to the Christian name of Johnson.
Government record keeping
In most cases, a person had to have a direct ancestor on the previous Roll in order to be ‘qualified’ to apply for the current Roll. By 1850 the government bean-counters had such a problem identifying Indians from one Roll to the next, they began assigning European names to individuals. The Heads-of-House were allowed to choose the name of their most recent European ancestor, a family benefactor, an English translation of their Indian name, or have one picked at random by the census takers. The US Department of Immigration and Naturalization (INS) is still using this process today, especially if a name is difficult to spell. Other early researchers have been able to identify some of the name changes by tracing the family back to a previous Treaty Roll where their Indian name was used. The main reason for this is a genealogy trace is nearly impossible with a random name change with little or no documentation.
1990 Doc/Indigenous Languages
Stabilizing Indigenous Languages
61
PUBLIC LAW 101-477 - October. 30, 1990
TITLE I — NATIVE AMERICAN LANGUAGES ACT
SHORT TITLE
SEC. 101. This title may be cited as the “Native American Languages Act”.
FINDINGS
SEC. 102. The Congress finds that--
(1) the status of the cultures and languages of native Americans is unique
and the United States has the responsibility to act together with Native Americans
to ensure the survival of these unique cultures and languages;
(2) special status is accorded Native Americans in the United States, a status
that recognizes distinct cultural and political rights, including the right to
continue separate identities;
(3) the traditional languages of native Americans are an integral part of
their cultures and identities and form the basic medium for the transmission, and
thus survival, of Native American cultures, literatures, histories, religions, political
institutions, and values;
(4) there is a widespread practice of treating Native Americans languages
as if they were anachronisms;
(5) there is a lack of clear, comprehensive, and consistent Federal policy on
treatment of Native American languages which has often resulted in acts of suppression
and extermination of Native American languages and cultures;
(6) there is convincing evidence that student achievement and performance,
community and school pride, and educational opportunity is clearly and directly
tied to respect for, and support of, the first language of the child or student;
(7) it is clearly in the interests of the United States, individual States, and
territories to encourage the full academic and human potential achievements of
all students and citizens and to take steps to realize these ends;
(8) acts of suppression and extermination directed against Native American
languages and cultures are in conflict with the United States policy of
self-determination for Native Americans;
(9) languages are the means of communication for the full range of human
experiences and are critical to the survival of cultural and political integrity of
any people; and
(10) language provides a direct and powerful means of promoting international
communication by people who share languages.
DEFINITIONS
SEC. 103. For purposes of this title--
(1) The term “Native American” means an Indian, Native Hawaiian, or Native
American Pacific Islander.
(2) The term “Indian” has the meaning given to such term under section
5351(4) of the Indian Education Act of 1988 (25 U.S.C. 2651(4)).
Stabilizing Indigenous Languages
62
(3) The term “Native Hawaiian” has the meaning given to such term by
section 4009 of Public Law 100-297 (20 U.S.C. 4909).
(4) The term “Native American Pacific Islander” means any descendent of
the aboriginal people of any island in the Pacific Ocean that is a territory or
possession of the United States.
(5) The terms “Indian tribe” and “tribal organization” have the respective
meaning given to each of such terms under section 4 of the Indian Self-Determination
and Education Assistance Act (25 U.S.C. 450b).
(6) The term “Native American language” means the historical, traditional
languages spoken by Native Americans.
(7) The term “traditional leaders” includes Native Americans who have special
expertise in Native American culture and Native American languages.
(8) The term “Indian reservation” has the same meaning given to the term
“reservation” under section 3 of the Indian Financing Act of 1974 (25 U.S.C.
1452).
DECLARATION OF POLICY
SEC. 104. It is the policy of the United States to--
(1) preserve, protect, and promote the rights and freedom of Native Americans
to use, practice, and develop Native American languages;
(2) allow exceptions to teacher certification requirements for Federal programs,
and programs funded in whole or in part by the Federal Government, for
instruction in Native American languages when such teacher certification requirements
hinder the employment of qualified teachers who teach in Native
American languages, and to encourage State and territorial governments to make
similar exceptions;
(3) encourage and support the use of Native American languages as a medium
of instruction in order to encourage and support--
(A) Native American language survival,
(B) educational opportunity,
(C) increased student success and performance,
(D) increased student awareness and knowledge of their culture and
history, and
(E) increased student and community pride;
(4) encourage State and local education programs to work with Native
American parents, educator, Indian tribes, and other Native American governing
bodies in the implementation of programs to put this policy into effect;
(5) recognize the right of Indian tribes and other Native American governing
bodies to use the Native American languages as a medium of instruction in
all schools funded by the Secretary of the Interior;
(6) fully recognize the inherent right of Indian tribes and other Native American
governing bodies, States, territories, and possessions of the United States to
take action on, and give official status to, their Native American languages for
the purpose of conducting their own business;
(7) support the granting of comparable proficiency achieved through course
work in a Native American language the same academic credit as comparable
Stabilizing Indigenous Languages
63
proficiency achieved through course work in a foreign language, with recognition
of such Native American language proficiency by institutions of higher
education as fulfilling foreign language entrance or degree requirements; and
(8) encourage all institutions of elementary, secondary and higher education,
where appropriate, to include Native American languages in the curriculum
in the same manner as foreign languages and to grant proficiency in Native
American languages the same full academic credit as proficiency in foreign languages.
NO RESTRICTIONS
SEC. 105. The right of Native Americans to express themselves through the use
of Native American languages shall not be restricted in any public proceeding,
including publicly supported education programs.
EVALUATIONS
SEC. 106. (a) The President shall direct the heads of the various Federal departments,
agencies, and instrumentalities to--
(1) Evaluate their policies and procedures in consultation with Indian tribes
and other Native American governing bodies as well as traditional leaders and
educators in order to determine and implement changes needed to bring the
policies and procedures into compliance with the provisions of this title;
(2) give the greatest effect possible in making such evaluations, absent a
clear specific Federal statutory requirement to the contrary, to the policies and
procedures which will give the broadest effect to the provisions of this title; and
(3) evaluate the laws which they administer and make recom-mendations to
the President on amendments needed to bring such laws into compliance with
the provisions of this title.
(b) By no later than the date that is 1 year after the date of enactment of
this title, the President shall submit to the Congress a report containing recommendations
for amendments to Federal laws that are needed to bring such laws
into compliance with the provisions of this title.
USE OF ENGLISH
SEC. 107. Nothing in this title shall be construed as precluding the use of Federal
funds to teach English to Native Americans.
Approved October 30, 1990.
English Tsalagi/Cherokee
Cold Moon....January Unolvtani
Bony Moon...February Kagali
Windy Moon...March Anvyi
Flower Moon...April Kawoni
Planting Moon...May AniSguti
Green Corn Moon...June Tihaluhiyi
English Tsalagi/Cherokee
Ripe Corn Moon...July Guyegwoni
Fruit Moon...August Galoni
Nut Moon...September Duliidsdi
Harvest Moon...October Duninudi
Trading Moon...November Nudadequa
Snow Moon...December Usgiyi
These Are Some of The Customary and Traditional Events Associated With The Moons
JANUARY: Cold Moon Unolvtani
This time of the season is a time for personal and ritual observance, fasting and personal purification. During this season, families prepare for the coming of the new seasons, starting in Windy Moon Anuyi or March. Personal items and tools for planting are repaired, and new ones made. Stories about ancestors and the family are imparted to the younger ones by the elders. A mid-Winter or "Cold Moon Dance" is usually held in the community as well, marking the passing or ending of one cycle of seasons and welcoming the beginning of the new cycle. Hearth fires are put out and new ones made. The putting out of Fires and lighting of new ones anciently is the duty of certain "priest" of certain clans, and coincides with the first new-arrival of the morning star (Sun's daughter, now called Venus) in the east.
FEBRUARY: Bony Moon Kagali
Traditional time of personal-family feast for the ones who had departed this world. A family meal is prepared with place(s) set for the departed. This is also a time of fasting and ritual observance. A community dance officiated by a "doctor" Didanawiskawi commonly referred to as a Medicine-person. Connected to this moon is the "Medicine Dance".
MARCH: Windy Moon Anuyi
"First New Moon" of the new seasons. Traditional start of the new cycle of planting seasons or Moons. New town council fires are made. The figure used to portray this moon is the historic figure of Kanati, one of the many beings created by the "Apportioner" Unethlana. These "helpers" were variously charged with the control of the life elements of the earth: air/earth/fire/water. Their domains are the sky, earth, stars and the Seven Levels of the universe.
APRIL: Flower Moon Kawoni
First plants of the season come out at this time. New births are customary within this time frame. The first new medicine and herb plants that taught mankind how to defend against sickness and conjury come out now. Streams and rivers controlled by the spirit being, "Long Man," renew their lives. Ritual observances are made to "Long Man" at this time. A dance customary at this season was the "Knee Deep Dance" of the Spring or Water Frog.
MAY: Planting Moon Anisguti
Families traditionally prepare the fields and sow them with the stored seeds from last season. Corn, beans, squashes, tomatoes, potatoes, yams and sunflowers are some food planted at this time. A dance traditionally done at this time is the "Corn Dance".
JUNE: Green Corn Moon Tihaluhiyi
First signs of the "corn in tassel", and the emerging of the various plants of the fields. People traditionally begin preparations for the upcoming festivals of the ensuing growing season. People of the AniGadugi Society begin repairs needed on town houses, family homes and generally provide for the needy. TheAniGadugi Society is a volunteer help group who see to the needs of the less fortunate, the elderly and the infirm of the villages.
JULY: Ripe Corn Moon Guyegwoni
First foods or the new planting and the roasting ears of corn are ready. Towns begin the cycle festivals. Dances and celebrations of thanks to the Earth Mother and the "Apportioner" Unethlana are given. In the old times this was the traditional time of the "Green Corn Dance" or festival. A common reference of this moon is the "first roasting of ears" (of corn)...sweet corn-moon. This is the customary time for commencement of the Stick Ball games traditionally calledAniStusti, "Little War". Today known as "LaCross". Stick Ball dances and festivals are commonly held at this time.
AUGUST: Fruit Moon Galoni
Foods of the trees and bushes are gathered at this time. The various "Paint Clans" begin to gather many of the herbs and medicines for which they were historically know. Green Corn festivals are commonly held at this time in the present day. The "Wild Potato" Clans AniNudawegi, begin harvesting various foods growing along the streams, marshes, lakes and ponds.
SEPTEMBER: Nut Moon Duliidsdi
The corn harvest referred to as "Ripe Corn Festival" was customarily held in the early part of this moon to acknowledge Selu the spirit of the corn. Selu is thought of as First Woman. The festival respects Mother Earth as well for providing all foods during the growing season. The "Brush Feast Festival" also customarily takes place in this season. All the fruits and nuts of the bushes and trees of the forest were gathered as this time. A wide variety of nuts from the trees went into the nut breads for the various festivals throughout the seasons. Hunting traditionally began in earnest at this time.
OCTOBER: Harvest Moon Duninudi
Time of traditional "Harvest Festival" Nowatequa when the people give thanks to all the living things of the fields and earth that helped them live, and to the "Apportioner" Unethlana. Cheno i-equa or "Great Moon" Festival is customarily held at this time.
NOVEMBER: Trading Moon Nudadaequa
Traditionally a time of trading and barter among different towns and tribes for manufactured goods, produce and goods from hunting. The people traded with other nearby tribes as well as distant tribes, including those of Canada, Middle America and South America. Also the customary time of the "Friendship Festival" Adohuna = "new friends made". This was a time when all transgressions were forgiven, except for murder which traditionally was taken care of according to the law of blood by a clans person of a murdered person. The festival recalls a time before "world selfishness and greed". This was a time also when the needy among the towns were given whatever they needed to help them through the impending lean winter season.
DECEMBER: Snow Moon Usgiyi
The spirit being, "Snow Man", brings the cold and snow for the earth to cover the high places while the earth rests until the rebirth of the seasons in the Windy Moon Anuyi. Families traditionally were busy putting up and storing goods for the next cycle of seasons. Elders enjoyed teaching and retelling ancient stories of the people to the young.
Sacred Colors
James Mooney's History, "Myths and Sacred Formulas of the Cherokees" printed in 1900 states that color symbolism played an important part in shamanistic system of the Cherokees. Each one of the cardinal directions has a corresponding color - each color has a symbolic meaning. Shamans used the knowledge of these symbolic colors to invoke the spirit whose characteristics was needed for his formulas.
The symbolic color system was as follows:
East = red = success; triumph
North = blue = defeat; trouble
West = black = death
South = white = peace; happiness
The Red Man, living in the East, is the spirit of power, triumph, and success. The Black Man, in the West, is the spirit of death. The shaman would invoke the Red Man to the assistance of his patient and consign his enemy to the fatal influences of the Black Man. According to Thomas Mails, in his book, "Cherokee People," the mythological significance of different colors were important in Cherokee lore.
Red
Red was symbolic of success. It was the color of the war club used to strike an enemy in battle as well as the other club used by the warrior to shield himself. Red beads were used to conjure the red spirit to insure long life, recovery from sickness, success in love and ball play or any other undertaking where the benefit of the magic spell was wrought.
Black
Black was always typical of death. The soul of the enemy was continually beaten about by black war clubs and enveloped in a black fog. In conjuring to destroy an enemy, the priest used black beads and invoked the black spirits- which always lived in the West,-bidding them to tear out the man's soul and carry it to the West, and put it into the black coffin deep in the black mud, with a black serpent coiled above it.
Blue
Blue symbolized failure, disappointment, or unsatisfied desire. To say "they shall never become blue" expressed the belief that they would never fail in anything they undertook. In love charms, the lover figuratively covered himself with red and prayed that his rival would become entirely blue and walk in a blue path. "He is entirely blue," approximates meaning of the common English phrase, "He feels blue." The blue spirits lived in the North.
White
White denoted peace and happiness. In ceremonial addresses, as the Green Corn Dance and ball play, the people symbolically partook of white food and, after the dance or game, returned along the white trail to their white houses. In love charms, the man, to induce the woman to cast her lost with his, boasted, "I am a white man," implying that all was happiness where he was. White beads had the same meaning in bead conjuring, and white was the color of the stone pipe anciently used in ratifying peace treaties. The White spirits lived in the South.
There are three additional sacred directions:
Up Above = yellow
Down Below = brown
Here in the Center = green
Cherokee Color Words
black: gv-ni-ge
blue: sa-go-ne-ge
brown: u-wo-di-ge
gray: u-s-go-lv sa-go-ni-ge
green: i-tse-i-yu-s-di
orange: a-da-lo-ni-ge
yellow: da-lo-ni-ge
red: gi-ga-ge
purple: gi-ga-ge-s-di
pink: gi-ga-ge-i-yu-s-di
white: u-ne-ga
silver: a-de-lv-u-ne-gv
***********************
Winter go-la
Winter belongs to the North. The color for North is Blue which represents sadness, defeat. It is a season of survival and waiting. The Cherokee word for North means "cold" u-yv-tlv.
Spring gi-la-go-ge
The color for East is Red which represents victory, power. Spring is the re-awakening after a long sleep - victory over winter; the power of new life. The Cherokee word for East is ka-lv-gv
Summer go-ga
The color for South is White which represents peace, happiness, serenity. Summer is a time of plenty. The Cherokee word for South means "warm" u-ga-no-wa.
Autumn u-la-go-hv-s-di
The color for West is Black which represents death. Autumn is the final harvest; the end of Life's Cycle. The Cherokee word for West is wu-de-li-gv.
~ RULES OF THE TALKING CIRCLE ~
Talking Circles in Cherokee - woni gasaqualv (woe nee*gah sah kwah luh)
THE ART OF COMMUNICATION
Communication in Native American culture is quite different than the "usual" American competitive-style communication. Their style values cooperation over competition, which reflects in many areas of their lifestyles. When many Native Americans engage in conversation they listen intently, usually looking down and not establishing eye contact, until the person speaking is completely finished talking. Then the other person talks and fully expects to be able to completely finish their thought without interruption or before the conversation turns to another person.
For a non-stop talker like myself who has to think on my toes while on the radio and discussing controversial topics, this has been quite a challenge for me. At the same time, being interrupted tends to rattle me a bit.
WHAT IS LEFT UNSAID?
In some Native American cultures there is a ritual called, "what is left unsaid" and it is practiced in various ways. In one instance, the group gathers in a circle and uses what is called a "talking feather." Whoever has the feather is the one that states what has been on their mind but hasn't been said. When they are finished talking, the feather is handed to the next person in a clockwise direction and the next person says what they have left unsaid.
This is called a "Talking Circle."
In my experience, when I wanted to extract more delicate information,
I would explain the ritual "What is left unsaid" and I would hand them the talking feather.
- The person holding the "talking feather" or some other Native American object is the only who has the right to talk. Even if it takes several minutes to think about what they wish to say or if there is a pause in the conversation. Whoever has the "talking feather" has the floor.
- If someone in the circle wishes to express a view or comment on what is being said, it is limited to noises that can be made through the nose. This would be a faint grunt of agreement. Any comments, especially negative comments while someone is speaking are absolutely not allowed. In fact, they are banned. Each person MUST wait his or her turn.
- When the "talking feather" comes to you, you may talk about "whatever is in your heart or on your mind." There may be an overall topic that the Talking Circle is discussing but you are in no way limited to discussing or commenting on anything anyone has said. A talking circle is not limited in topic content. You are free to say whatever you desire, without limitation or fear. Talking circles are safe environments and you should feel comfortable knowing that no one will interrupt or criticize you.
- If someone talks longer than what seems customary (this is called "overlong") then those in the circle may quietly cough as a signal. The term "overlong" is usually defined according to the size of the circle, topic, and how long the group intends on spending in the circle. This may be discussed before the circle begins. Typically, 3 -10 minutes is a sufficient amount of time to talk. If you have the "talking feather" and notice that others are quietly coughing, it's time to pass the feather to the next person. Using an alarm or timer is inappropriate for a Talking Circle because it would disrupt the flow of communication and energy. It would also create an unnatural presence to the circle.
5.The circle can go around several times or until everybody has had at least one opportunity to talk. If the group is large, time constraints may be placed beforehand, although remembering that interruptions are not allowed. The "talking feather" can be passed around once again to give everyone the feeling that they have left nothing unsaid.
COMMIT TO THE CIRCLE
When committing to a talking circle, remember the rules and watch the healing begin. It is purgative, relaxing and cleansing. The affect of sharpened listening and learning from others is truly a blessing. You will also become more adept at thinking while on your feet because your communication skills will be more exercised. Talking circles are amazing. Go ahead and try this practice even between you and a friend.
~ The little people ~
The everyday cultural world of the Cherokee includes spiritual beings. Even though the beings are different from people and animals, they are not considered "supernatural." They are very much a part of the natural, or real, world and most people at some point in their lives, have an experience with spiritual beings. One group of spiritual beings still talked about by many Cherokees, are the Little People. They are invisible unless they want to be seen. When seen, they look very much like any other Cherokee, except they are very small, and have long hair, sometimes to the ground. The Little People live in various places, such as rock shelters, caves in the mountains, laurel thickets, etc. They like drumming and dancing, and they often help lost children. Not only physically lost, but sometimes saddened children and those who are going through the tough times of growing up. They are also known to be quite mischievous at times. The Little People need to be dealt with carefully, and it is necessary to observe the traditional rules regarding them. They don’t like to be disturbed, and they may cause a person who continually bothers them to become 'puzzled' throughout life. Because of this, traditional Cherokees will not investigate or look when they believe they hear Little People. If one of the Little People is accidentally seen, or if he or she chooses to show himself, it is not to be discussed or told of for at least seven years. It is also a common practice to not speak about the Little People after night fall.
~ Why Native American ancestors had European sounding names ~
Names Chosen at random
A Scottish woman named Taylor married an Englishman named Fox. The mother remarried a Conrad from Holland and migrated to the Cherokee Nation. One of their sons Hamilton Conrad married a Cherokee woman named Onai and had several children named ‘Rattling Gourd’, ‘Hair’, ‘Young Wolf’, and ‘Terrapin Head’. Descendants of these men retained their father’s Indian names as their family names.
"The Goose" was half Cherokee and half Spanish. He was called "Dick Spaniard" until he enlisted in the Confederacy and changed it to the Christian name of Johnson.
Government record keeping
In most cases, a person had to have a direct ancestor on the previous Roll in order to be ‘qualified’ to apply for the current Roll. By 1850 the government bean-counters had such a problem identifying Indians from one Roll to the next, they began assigning European names to individuals. The Heads-of-House were allowed to choose the name of their most recent European ancestor, a family benefactor, an English translation of their Indian name, or have one picked at random by the census takers. The US Department of Immigration and Naturalization (INS) is still using this process today, especially if a name is difficult to spell. Other early researchers have been able to identify some of the name changes by tracing the family back to a previous Treaty Roll where their Indian name was used. The main reason for this is a genealogy trace is nearly impossible with a random name change with little or no documentation.
1990 Doc/Indigenous Languages
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PUBLIC LAW 101-477 - October. 30, 1990
TITLE I — NATIVE AMERICAN LANGUAGES ACT
SHORT TITLE
SEC. 101. This title may be cited as the “Native American Languages Act”.
FINDINGS
SEC. 102. The Congress finds that--
(1) the status of the cultures and languages of native Americans is unique
and the United States has the responsibility to act together with Native Americans
to ensure the survival of these unique cultures and languages;
(2) special status is accorded Native Americans in the United States, a status
that recognizes distinct cultural and political rights, including the right to
continue separate identities;
(3) the traditional languages of native Americans are an integral part of
their cultures and identities and form the basic medium for the transmission, and
thus survival, of Native American cultures, literatures, histories, religions, political
institutions, and values;
(4) there is a widespread practice of treating Native Americans languages
as if they were anachronisms;
(5) there is a lack of clear, comprehensive, and consistent Federal policy on
treatment of Native American languages which has often resulted in acts of suppression
and extermination of Native American languages and cultures;
(6) there is convincing evidence that student achievement and performance,
community and school pride, and educational opportunity is clearly and directly
tied to respect for, and support of, the first language of the child or student;
(7) it is clearly in the interests of the United States, individual States, and
territories to encourage the full academic and human potential achievements of
all students and citizens and to take steps to realize these ends;
(8) acts of suppression and extermination directed against Native American
languages and cultures are in conflict with the United States policy of
self-determination for Native Americans;
(9) languages are the means of communication for the full range of human
experiences and are critical to the survival of cultural and political integrity of
any people; and
(10) language provides a direct and powerful means of promoting international
communication by people who share languages.
DEFINITIONS
SEC. 103. For purposes of this title--
(1) The term “Native American” means an Indian, Native Hawaiian, or Native
American Pacific Islander.
(2) The term “Indian” has the meaning given to such term under section
5351(4) of the Indian Education Act of 1988 (25 U.S.C. 2651(4)).
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(3) The term “Native Hawaiian” has the meaning given to such term by
section 4009 of Public Law 100-297 (20 U.S.C. 4909).
(4) The term “Native American Pacific Islander” means any descendent of
the aboriginal people of any island in the Pacific Ocean that is a territory or
possession of the United States.
(5) The terms “Indian tribe” and “tribal organization” have the respective
meaning given to each of such terms under section 4 of the Indian Self-Determination
and Education Assistance Act (25 U.S.C. 450b).
(6) The term “Native American language” means the historical, traditional
languages spoken by Native Americans.
(7) The term “traditional leaders” includes Native Americans who have special
expertise in Native American culture and Native American languages.
(8) The term “Indian reservation” has the same meaning given to the term
“reservation” under section 3 of the Indian Financing Act of 1974 (25 U.S.C.
1452).
DECLARATION OF POLICY
SEC. 104. It is the policy of the United States to--
(1) preserve, protect, and promote the rights and freedom of Native Americans
to use, practice, and develop Native American languages;
(2) allow exceptions to teacher certification requirements for Federal programs,
and programs funded in whole or in part by the Federal Government, for
instruction in Native American languages when such teacher certification requirements
hinder the employment of qualified teachers who teach in Native
American languages, and to encourage State and territorial governments to make
similar exceptions;
(3) encourage and support the use of Native American languages as a medium
of instruction in order to encourage and support--
(A) Native American language survival,
(B) educational opportunity,
(C) increased student success and performance,
(D) increased student awareness and knowledge of their culture and
history, and
(E) increased student and community pride;
(4) encourage State and local education programs to work with Native
American parents, educator, Indian tribes, and other Native American governing
bodies in the implementation of programs to put this policy into effect;
(5) recognize the right of Indian tribes and other Native American governing
bodies to use the Native American languages as a medium of instruction in
all schools funded by the Secretary of the Interior;
(6) fully recognize the inherent right of Indian tribes and other Native American
governing bodies, States, territories, and possessions of the United States to
take action on, and give official status to, their Native American languages for
the purpose of conducting their own business;
(7) support the granting of comparable proficiency achieved through course
work in a Native American language the same academic credit as comparable
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63
proficiency achieved through course work in a foreign language, with recognition
of such Native American language proficiency by institutions of higher
education as fulfilling foreign language entrance or degree requirements; and
(8) encourage all institutions of elementary, secondary and higher education,
where appropriate, to include Native American languages in the curriculum
in the same manner as foreign languages and to grant proficiency in Native
American languages the same full academic credit as proficiency in foreign languages.
NO RESTRICTIONS
SEC. 105. The right of Native Americans to express themselves through the use
of Native American languages shall not be restricted in any public proceeding,
including publicly supported education programs.
EVALUATIONS
SEC. 106. (a) The President shall direct the heads of the various Federal departments,
agencies, and instrumentalities to--
(1) Evaluate their policies and procedures in consultation with Indian tribes
and other Native American governing bodies as well as traditional leaders and
educators in order to determine and implement changes needed to bring the
policies and procedures into compliance with the provisions of this title;
(2) give the greatest effect possible in making such evaluations, absent a
clear specific Federal statutory requirement to the contrary, to the policies and
procedures which will give the broadest effect to the provisions of this title; and
(3) evaluate the laws which they administer and make recom-mendations to
the President on amendments needed to bring such laws into compliance with
the provisions of this title.
(b) By no later than the date that is 1 year after the date of enactment of
this title, the President shall submit to the Congress a report containing recommendations
for amendments to Federal laws that are needed to bring such laws
into compliance with the provisions of this title.
USE OF ENGLISH
SEC. 107. Nothing in this title shall be construed as precluding the use of Federal
funds to teach English to Native Americans.
Approved October 30, 1990.