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hunt and bring an animal home for Selu to prepare. Kanáti and Selu had a child, and their child befriended another boy who had been created out of the blood of the slaughtered animals. The family treated this boy like one of their own, except they called him "The Wild Boy". Kanáti consistently brought animals home when he went hunting, and one day, the boys decided to secretly follow him. They discovered that Kanáti would move a rock concealing a cave, and an animal would come out of the cave only to be killed by Kanáti. The boys secretly returned to the rock and opened the entrance to the cave. The boys didn't realize that when the cave was opened many different animals escaped.
295:. This appears to be when the spider heroine was first named "Water Spider." However the Cherokee story teller made sure to also describe the spider: "This is not the water spider that looks like a mosquito, but the other one, with black downy hair and red stripes on her body." Modern Cherokee language forums agree the character's actual name is ᏗᎵᏍᏙᏗ "dilsdohdi" or a derivation of that word, which means scissors or scissoring action referring to the motion this stocky spider is able to use to move across water.
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because they can be very deceptive. It is not common to talk about an experience one has with the Little People. Instead, one might relay an incident that happened to someone else. It is said that if you bother the Little People too often you will become confused in your day-to-day life. Although they possess healing powers and helpful hints, the Little People are not to be disturbed.
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dragged Selu's body seven times outside a circle, and then seven times over the soil within the circle, a crop of corn would appear in the morning if the boys stayed up all night to watch. The boys did not fulfill the instructions completely, which is why corn can only grow in certain places around the earth. Today, corn is still grown, but it does not come overnight.
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Unetlanvhi (ᎤᏁᏝᏅᎯ "Creator"), who presides over all things and created the Earth. The
Unetlanvhi is omnipotent, omnipresent, and omniscient, and is said to have made the earth to provide for its children, and should be of equal power to Dâyuni'sï, the Water Beetle. The Wahnenauhi Manuscript adds that
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During the early times, the plants, animals, and people all lived together as friends, but the dramatic population growth of humans crowded the earth, leaving the animals with no room to roam. Humans also would kill the animals for meat or trample them for being in the way. As a punishment for these
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According to Reid, some believed animal spirits who had been treated badly could retaliate by sending bad dreams to the hunter. These would cause the hunter to lose their appetite, become sick and die. To prevent this from happening the hunter must follow traditional protocols when hunting, to honor
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Perdue also outlines the ways that
Cherokee culture persisted through multiple attempts by Christian missionaries to convert them. Their strong ties to Selu, the corn mother in their creation story, put women in a position of power in their communities as harvesters of corn, a role they did not give
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The plants heard what the animals were planning and since they were always friendly with the humans, they vowed that for every disease made by the animals, they would create a cure. Every plant serves a purpose and the only way to find the purpose is to discover it for yourself. When a medicine man
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The Bears met first and decided that they would make their own weapons like the humans, but this only led to further chaos. Next the Deer gathered to discuss their plan of action and they came to the conclusion that if a hunter was to kill a Deer, they would develop a disease. The only way to avoid
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The
Cherokee believe that there is the Great Thunder and his sons, the two Thunder Boys, who live in the land of the west above the sky vault. They dress in lightning and rainbows. The priests pray to the thunder and he visits the people to bring rain and blessings from the South. It was believed
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The boys returned to Selu, who went to get food from the storehouse. She instructed the boys to wait behind while she was gone, but they disobeyed and followed her. They discovered Selu's secret, which was that she would rub her stomach to fill baskets with corn, and she would rub her sides to fill
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and they can only be seen by humans when they want to be seen. It is said that they choose who they present themselves to and appear as any other
Cherokee would, except that they are small with very long hair. The Little People can be helpful but one should be cautious while interacting with them
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It is said that all plants, animals, beasts and people once lived in harmony with no separation between them. At this time, the animals were bigger and stronger until the humans became more powerful. When the human population increased, so did the weapons, and the animals no longer felt safe. The
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Like other creatures, the plants decided to meet, and they came to the conclusion that the animals' actions had to be too harsh and that they would provide a cure for every disease. This explains why all kinds of plant life help to cure many varieties of diseases. Medicine was created in order to
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Humans began to hunt animals and quickly grew in numbers. The population grew so rapidly that a rule was established that women can only have one child per year. Two early humans, a man and his wife, were Kanáti and Selu. Their names meant "The Lucky Hunter" and "Corn," respectively. Kanáti would
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According to the
Cherokee medicine ceremony, the animals and plants had to stay awake for seven nights. The reasons weren't well known. Only the owl, panther, bat, and unnamed others were able to fulfill the requirements of the ceremony, so these animals were given the gift of night vision, which
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Unlike some other religions, in the
Cherokee belief system, humans do not rule or have dominion over the earth, plants or animals. Instead, humans live in coexistence with all of creation. Humans mediate between all worlds in an attempt to maintain balance between them. Plants, animals, and other
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Selu knew her secret was out and made the boys one last meal. She and Kanáti then explained to the boys that the two of them would die because their secrets had been discovered. Along with Kanáti and Selu dying, the easy life the boys had become accustomed to would also die. However, if the boys
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The Story of Corn and
Medicine begins with the creation of the earth and animals. Earth was created out of mud that grew into land. Animals began exploring the earth, and it was the Buzzard that created valleys and mountains in the Cherokee land by the flapping of his wings. After some time, the
301:, the red-backed jumping spider is most likely the actual spider who inspired the character in this Cherokee legend as it is endemic to the original Cherokee homelands and has the body features and colors described in the legends as well as the ancient bone etchings of the character.)
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this disease was to ask the Deer's spirit for forgiveness. Another requirement was that the people only kill when necessary. The council of Birds, Insects and small animals met next and they decided that humans were too cruel, therefore they concocted many diseases to infect them with.
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The first people were a brother and sister. Once, the brother hit his sister with a fish and told her to multiply. Following this, she gave birth to a child every seven days and soon there were too many people, so women were forced to have just one child every year.
379:") are spirits who prey on the souls of the dying and torment their victims until they die, after which they eat the hearts of their victims. Kalona Ayeliski are invisible, except to a medicine man, and the only way to protect a potential victim is to have a
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Ritual purification is traditionally important for ceremonial and ongoing spiritual balance. Bathing in rivers, year-round, is one traditional method, even in the winter when ice is on the river. Anthropologist Peter
Nabokov writes of a river known as "Long
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The first woman argued with the first man and left their home. The first man, helped by the sun, tried tempting her with blueberries and blackberries to return, but was unsuccessful. He finally persuaded her to return by giving to her strawberries.
69:). Some of the beliefs, and the stories and songs in which they have been preserved, exist in slightly different forms in the different communities in which they have been preserved. But for the most part, they still form a unified system of
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God is
Unahlahnauhi (ᎤᏀᎳᎿᎤᎯ "Maker of All Things") and Kalvlvtiahi (ᎧᎸᎸᏘᎠᎯ "The One Who Lives Above"). In most oral and written Cherokee theology the Great Spirit is not personified as having human characteristics or a physical human form.
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Kanáti saw the animals and realized what must have happened. He journeyed to the cave and sent the boys home so he could try to catch some of the escaped animals for eating. This explains why people must hunt for food now.
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allowed them to hunt easily at night. Similarly, the only trees able to remain awake for the seven days were the cedar, pine, spruce, holly, laurel, and oak. These trees were given the gift of staying green year-round.
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traditionally includes a conception of the universe being composed of three distinct but connected worlds: the Upper World and the Under World, which are the domains of the spirits, and This World, where humans live.
191:"At every critical turn in a man’s life, the river’s blessings were imparted through the ‘going to the water’ rite, which required prayers that were lent spiritual force with ‘new water’ from free-flowing streams."
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that the thunder beings who lived close to the Earth's surface in the cliffs, mountains, and waterfalls could harm the people at times, which did happen. These other thunders are always plotting mischief.
89:"The Cherokee did not separate spiritual and physical realms but regarded them as one, and they practiced their religion in a host of private daily observances as well as in public ceremonies."
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features of the natural world such as rivers, mountains, caves and other formations on the earth all have spiritual powers and attributes. Theda Perdue and
Michael Green write in their book
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To the traditional Cherokee, spirituality is woven into the fabric of everyday life. The physical world is not separated from the spiritual world. They are one and the same. In her book
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2002:
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Parker, G. K. (2005). Seven Cherokee Myths: Creation, Fire, the Primordial Parents, the Nature of Evil, the Family, Universal Suffering, and Communal Obligation. McFarland.
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110:"These features served as mnemonic devices to remind them of the beginning of the world, the spiritual forces that inhabited it, and their responsibilities to it."
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are all gifts of the spirits, and that the world of humans and the world of the spirits are intertwined, with the spirit world and presiding over both.
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Spiritual beings can come in the form of animal or human and are considered a part of daily life. A group of spiritual beings are spoken about as
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Jack Frederick Kilpatrick. The Wahnenauhi Manuscript: Historical Sketches of the Cherokee. Washington: Government Printing Office, 1966.
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Fire is important in traditional Cherokee beliefs, as well as in other Indigenous cultures of the Southeastern United States. In his book
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Fire is a very important tool in everyday use. The first written account of the Cherokee fire origin story was recorded by the Westerner
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Center Places and Cherokee Towns: Archaeological Perspectives on Native American Architecture and Landscape in the Southern Appalachians
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Jack Frederick Kilpatrick. The Wahnenauhi Manuscript: Historical Sketches of the Cherokee. Washington: Government Printing Office, 1966
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165:"All human diseases were imposed by animals in revenge for killing and each species had invented a disease with which to plague man."
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Jack Frederick Kilpatrick, Anna Gritts Kilpatrick. Notebook of a Cherokee Shaman. Washington: Smithsonian Institution Press, 1970.
131:"Fire was the medium of transformation, turning offerings into gifts for spiritual intercessors for the four quarters of the earth."
183:"For the Cherokee who bathed in his body, who drank from him and invoked his curative powers, the Long Man always helped them out."
148:"In this belief system, women balanced men just as summer balanced winter, plants balanced animals, and farming balanced hunting."
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Uya (ᎤᏯ), sometimes called Uyaga (ᎤᏯᎦ), is an evil earth spirit which is invariably opposed to the forces of right and light.
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Duncan, Barbara R., Davey Arch, and Inc Netlibrary. (1998). Living Stories of the Cherokee. Chapel Hill: U of North Carolina.
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earth became habitable for the animals, once the mud of the earth had dried and the sun had been raised up for light.
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To the traditional Cherokee, the concept of balance is central in all aspects of social and ceremonial life. In
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Norton, Terry L. (2016). Cherokee Myths and Legends: Thirty Tales Retold. Jefferson, North Carolina: McFarland
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An Asgina (ᎠᏍᎩᎾ) is any sort of spirit, but it is usually considered to be a malevolent one.
283:(female), the spider species which likely inspired the conception of the fire-bringing being
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animals decided to hold a meeting to discuss what should be done to protect themselves.
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knife, which she uses to cut her victims. Her mouth is stained with blood from the
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688:"Visiting Our Past: Asheville before Asheville: Cherokee girls, De Soto's crimes"
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967:"Native Americans: Story-Tellers Myth-keepers and the Story-Telling Tradition"
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does not know what medicine to use, the spirits of the plants instruct him.
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who knows how to drive Kalona Ayeliski off, since they are scared of him.
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Part 1, 1897-98. Washington: Government Printing Office, 1900. Page 242.
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Where the Lightning Strikes: The Lives of American Indian Sacred Places
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Cherokee Nation. (2016). The traditional belief system. Retrieved from
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Where the Lightning Strikes The Lives of American Indian Sacred Places
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Traditionally there is no universal evil spirit in Cherokee theology.
1972:
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horrendous acts, the animals created diseases to infect the humans.
85:, historian Theda Perdue wrote of the Cherokee's historical beliefs:
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398:. She has a sharp forefinger on her right hand, which resembles a
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Ancestral Mounds : Vitality and Volatility of Native America
390:") is a monster and witch said to live along the eastern side of
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the animal and spiritual world and continually maintain balance.
57:, and today live primarily in communities in North Carolina (the
1080:
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The Wahnenauhi Manuscript: Historical Sketches of the Cherokee
472:
Nineteenth Annual Report of the Bureau of American Ethnology,
442:
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438:
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United Keetoowah Band of Cherokee Indians (1939–present)
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A Law of Blood: The Primitive Law of the Cherokee Nation
872:. Tuscaloosa: University Press of Alabama. p. 40.
607:
A Law of Blood The Primitive Law of the Cherokee Nation
519:
The Columbia Guide to American Indians of the Southeast
104:
The Columbia Guide to American Indians of the Southeast
844:"Legendary Native American Figures: Unetlanvhi (Ouga)"
414:, which means "Stone-dress", for her stone-like skin.
1043:
Kilpatrick, Jack Frederick & Anna Gritts (1970).
897:. Lincoln: University of Nebraska Press. p. 18.
491:
Cherokee Women: Gender and Culture Change, 1700-1835
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Cherokee Women: Gender and Culture Change, 1700-1835
83:
Cherokee Women: Gender and Culture Change, 1700–1835
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2511:Cherokee Nation in Indian Territory (1839–1907)
2471:Eastern Band of Cherokee Indians (1824-present)
517:Michael D. Green, Theda Perdue (June 22, 2005).
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993:"Supernatural Beings: Utlunta (Spearfinger)"
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800:: CS1 maint: numeric names: authors list (
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67:United Keetoowah Band of Cherokee Indians
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55:Indigenous to the Southeastern Woodlands
27:Spiritual beliefs of the Cherokee people
721:. University of Georgia. Archived from
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127:, anthropologist Peter Nabokov writes:
973:. Tennessee State Library and Archives
793:
719:Creation Stories from around the World
609:. Northern Illinois University Press.
600:
598:
638:. HarperOne HarperCollinsPublishers.
341:The Cherokee traditionally hold that
242:counteract the animals' punishments.
157:Author John Reid, in his book titled
7:
410:she has eaten. She is also known as
2113:First Cherokee Female Seminary Site
1208:Cherokee Supplement (Unicode block)
941:Kilpatrick, Jack Frederick (1966).
1762:Sequoyah Constitutional Convention
25:
2775:Cherokee-language Knowledge (XXG)
2431:Cherokee Nation West (1810-1839)
2396:Cherokee Nation East (1794-1839)
1018:"66. U'tlun'ta, The Spear-finger"
577:Nabokov, Peter (March 27, 2007).
1586:Cherokee Preservation Foundation
1071:The Journal of American Folklore
868:Rodning, Christopher B. (2015).
848:Native Languages of the Americas
715:"The Story of Corn and Medicine"
59:Eastern Band of Cherokee Indians
2566:Cherokee Nation (1975–present)
764:. Bureau of American Ethnology.
748:. Bureau of American Ethnology.
546:"Cherokee Religious Traditions"
2266:Hiwassee River Heritage Center
2193:Chief Vann House Historic Site
2103:Cherokee Removal Memorial Park
686:Neufeld, Rob (July 29, 2018).
205:The Story of Corn and Medicine
1:
2203:Museum of the Cherokee People
1045:Notebook of a Cherokee Shaman
1022:Internet Sacred Texts Archive
842:Lewis, Orrin; Redish, Laura.
521:. Columbia University Press.
448:"Cherokee English Dictionary"
45:are held in common among the
2291:Five Civilized Tribes Museum
2168:Red Clay State Historic Park
1780:Cherokee Towns (pre-Removal)
816:"Species Phidippus johnsoni"
581:. Penguin Publishing Group.
375:Kalona Ayeliski (ᎪᎳᏅ ᎠᏰᎵᏍᎩ "
2595:Chadwick "Corntassel" Smith
1616:Cherokee Southwest Township
1601:Keetoowah Nighthawk Society
1533:Cherokee Nation (1794–1907)
1450:1st Cherokee Mounted Rifles
1269:Flag of the Cherokee Nation
971:Tennessee Myths and Legends
776:Mooney (1861–1921), James.
630:Sproul, Barbara C. (1979).
605:Reid, John Phillip (2006).
2816:
1736:Cherokee Nation v. Leavitt
1711:Cherokee Nation v. Georgia
1621:Oconaluftee Indian Village
1596:Original Keetoowah Society
1047:. Smithsonian Institution.
945:. Smithsonian Institution.
452:www.cherokeedictionary.net
337:Signs, visions, and dreams
43:Cherokee spiritual beliefs
2770:
2148:Trail of Tears State Park
2098:Cherokee National Capitol
1504:Jackson and McMinn Treaty
1479:Treaty of Dewitt's Corner
1213:Cherokee Immersion School
2281:Fort Smith Historic Site
2049:Western Cherokee Nation
1648:Cherokee Central Schools
1433:Battle of Lindley's Fort
1203:Cherokee (Unicode block)
1024:. Evinity Publishing INC
309:The Cherokee revere the
174:Purity and sacred places
34:ᏗᎵᏍᏙᏗ "dilsdohdi" the "
2640:Tahlonteeskee (warrior)
2626:Other notable Cherokee
1560:Jacob Brown Grant Deeds
778:"Myths of the Cherokee"
693:Asheville Citizen-Times
493:. U of Nebraska Press.
329:Tlanuwa (ᏝᏄᏩ): A giant
318:Other venerated spirits
144:, Theda Perdue writes:
2560:William Charles Rogers
2480:William Holland Thomas
2256:The Great Trading Path
1423:Cherokee–American wars
1063:Myths of the Cherokees
760:Mooney, James (1966).
744:Mooney, James (1966).
489:Perdue, Theda (1998).
288:
230:baskets with beans.
193:
185:
167:
150:
133:
112:
91:
39:
2286:Port Royal State Park
1511:Transylvania Purchase
1484:Treaty of Hard Labour
1406:Siege of Fort Loudoun
1132:United Keetoowah Band
762:Myths of the Cherokee
746:Myths of the Cherokee
287:of Cherokee mythology
279:
189:
181:
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146:
129:
108:
87:
61:), and Oklahoma (the
33:
2550:Samuel Houston Mayes
1727:The Cherokee Tobacco
1719:Worcester v. Georgia
1703:freedmen controversy
1663:Sequoyah High School
1653:Cherokee High School
1516:Chickamauga Cherokee
1474:Treaty of Turkeytown
1464:Treaty of New Echota
1440:Nickajack Expedition
1418:Cherokee War of 1776
893:Miller, Jay (2015).
394:and western part of
255:Medicine and disease
153:Sickness and healing
2158:Rattlesnake Springs
1743:Cherokee Commission
1428:Battle of Hightower
1315:Kâ'lanû Ahkyeli'skï
1218:New Kituwah Academy
1183:Green Corn Ceremony
187:He went on to say:
2795:Cherokee mythology
2350:Outacite of Keowee
2261:The Great War Path
2236:Oconaluftee valley
2221:Stick Ball Grounds
2143:Tellico Blockhouse
1548:Indian Removal Act
1494:Treaty of Hopewell
1489:Treaty of Lochaber
1445:American Civil War
1401:Anglo-Cherokee War
1285:Ani Hyuntikwalaski
725:on 30 October 2016
298:Phidippus johnsoni
289:
281:Phidippus johnsoni
246:The Thunder beings
40:
18:Cherokee Mythology
2782:
2781:
2735:Clement V. Rogers
2605:Chuck Hoskin, Jr.
2555:Thomas Buffington
2320:Moytoy of Tellico
2241:Oconaluftee River
2173:Hair Conrad Cabin
2108:Chieftains Museum
1659:Sequoyah Schools
1521:Overhill Cherokee
1499:Treaty of Holston
1469:Treaty of Tellico
1459:Cherokee treaties
1230:Spiritual beliefs
997:Cherokee Pantheon
782:www.gutenberg.org
645:978-0-06-067501-1
323:Uktena (ᎤᎧᏖᎾ): A
77:Principal beliefs
16:(Redirected from
2807:
2705:Markwayne Mullin
2535:Dennis Bushyhead
2415:Charles R. Hicks
2340:Moytoy of Citico
2231:Tuckasegee River
2153:Brainerd Mission
2138:Sequoyah's Cabin
2045:Cherokee Nations
1683:Principal Chiefs
1676:Politics and law
1627:Unto These Hills
1591:Warriors Society
1553:Cherokee descent
1527:Cherokee Phoenix
1411:Battle of Echoee
1394:Battle of Taliwa
1373:skiagusta (rank)
1300:Moon-eyed people
1235:Moon-eyed people
1153:National holiday
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2580:Ross Swimmer
2575:W. W. Keeler
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2276:Tuckaleechee
2246:Abrams Creek
2208:Untokiasdiyi
2183:Blythe Ferry
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36:water spider
2720:Major Ridge
2700:John Martin
2680:Joseph Vann
2570:J. B. Milam
2495:Joyce Dugan
2465:John Rogers
2460:John Looney
2455:Sam Houston
2385:Incalatanga
2198:Mantle Rock
2123:Long Island
1860:Island town
1698:1842 revolt
1606:Youth Choir
1305:Nun'Yunu'Wi
1259:Stomp dance
1247:Black drink
1242:Ethnobotany
1028:15 February
1002:15 February
977:15 February
853:23 November
729:12 November
388:Spearfinger
345:, visions,
119:Sacred fire
115:up easily.
2789:Categories
2773:See also:
2675:David Vann
2670:James Vann
2665:Wauhatchie
2655:Goingsnake
2630:Nancy Ward
2450:John Jolly
2405:Pathkiller
2365:Old Tassel
2355:Oconostota
2023:Turtletown
2018:Turkeytown
2008:Tuckasegee
1943:Oostanaula
1890:Long Swamp
1885:Kulsetsiyi
1634:Education
1368:Ani-kutani
1325:Tsul 'Kalu
1290:Deer Woman
825:2023-01-15
787:2023-01-15
457:2023-01-15
421:References
412:Nûñ'yunu'ï
305:Unetlanvhi
161:, writes:
2685:Bob Benge
2650:Junaluska
2485:Tsaladihi
2475:Yonaguska
2425:John Ross
2410:Big Tiger
2390:Tagwadihi
2380:Kunokeski
2360:Savanukah
2296:Tlanusiyi
2163:Fort Cass
2058:Tahlequah
2038:Titsohili
2003:Tsatanugi
1918:Nickajack
1905:Nantahala
1900:Nacoochee
1830:Dirt town
1810:Conasauga
1800:Chilhowee
1790:Brasstown
1771:Towns and
1753:in Kansas
1688:Blood Law
1320:U'tlun'ta
1198:syllabary
1049:pages 100
947:pages 185
750:pages 257
555:21 August
392:Tennessee
285:Dilsdohdi
95:cosmology
93:Cherokee
49:people –
2590:Joe Byrd
2530:Utselata
2520:Degataga
2440:Degadoga
2435:The Bowl
2213:Standing
2073:Cherokee
2028:Tuskegee
1988:Tomotley
1983:Tomassee
1948:Red Clay
1895:Mialoquo
1850:Hiwassee
1845:Frogtown
1835:Ducktown
1825:Crowtown
1773:villages
1358:Treaties
1351:military
1346:timeline
1310:Nûñnë'hï
1188:Language
1158:Calendar
1108:Cherokee
1069:(1888),
796:cite web
699:July 29,
404:obsidian
71:theology
47:Cherokee
2715:Sequoya
2335:Old Hop
2271:Chatata
2013:Tugaloo
1998:Toxoway
1978:Tellico
1968:Talulah
1953:Settico
1928:Nununyi
1923:Nikwasi
1865:Isunigu
1820:Coyotee
1795:Chatuga
1693:Slavery
1538:Removal
1341:History
1334:History
1278:Legends
1252:Kanuchi
1225:Marbles
1193:history
1148:Society
1141:Culture
136:Balance
2310:People
1973:Tanasi
1963:Talisi
1938:Oconee
1913:Echota
1880:Kituwa
1875:Keowee
1840:Etowah
1739:(2005)
1731:(1871)
1722:(1832)
1714:(1831)
1363:Kituwa
1178:Ghigau
1173:Gadugi
1168:Chiefs
1115:Tribes
901:
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613:
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525:
497:
408:livers
351:powers
349:, and
347:dreams
331:raptor
2635:Tsali
2400:Enola
2216:Stone
1993:Toqua
1933:Ocoee
1870:Joara
1815:Cowee
1805:Chota
1387:Wars
1163:Clans
1065:, by
400:spear
343:signs
179:Man":
1729:case
1030:2013
1004:2013
979:2013
899:ISBN
874:ISBN
855:2016
802:link
731:2016
701:2018
640:ISBN
611:ISBN
583:ISBN
557:2020
523:ISBN
495:ISBN
365:Evil
65:and
1910:New
402:or
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