id,species,tribe,source,pageno,use_category,use_subcategory,notes,rawsource
44491,4244,177,17,68,3,58,"Chewed seeds scattered around the corn fields to protect the harvest from blackbirds. When the corn was approaching maturity, blackbirds attacked the fields for food.  To prevent further damage, men chewed some grains and scattered them around the corn fields to deter the birds from the fields.","Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 68"
44254,4236,157,74,34,3,58,"Leaf juice mixed with powders and applied to shields. Yucca leaves were heated over a fire and the juice wrung out of them into an earthen vessel.  The juice was then mixed with powders and applied to the shield with a pointed stick to make it live in the power of the sun, the serpent, the bear, the lightning and the rainbow.","Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 34"
42905,4116,159,18,54,3,58,Flowers hung in the hogan or worn in a hat band as protection from lightning.,"Vestal, Paul A., 1952, The Ethnobotany of the Ramah Navaho, Papers of the Peabody Museum of American Archaeology and Ethnology 40(4):1-94, page 54"
42718,4105,121,63,273,3,58,Root used as a charm for protection against all evils.,"Turner, Nancy Chapman and Marcus A. M. Bell, 1973, The Ethnobotany of the Southern Kwakiutl Indians of British Columbia, Economic Botany 27:257-310, page 273"
42700,4105,112,14,323,3,58,Roots and rhizomes burned and smoke used as protection from ghosts and 'demons.',"Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 323"
42693,4105,88,14,201,3,58,Plant used to combat witchcraft.,"Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 201"
42692,4105,88,14,201,3,58,Decoction of plant and devil's club used as a wash for areas occupied by corpse to kill poison.,"Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 201"
42679,4105,86,14,201,3,58,"Plants presence believed to repel ghosts, illness and evil.","Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 201"
42645,4105,21,53,199,3,58,Outer roots hung in homes or boiled for protection from supernatural powers.,"Turner, Nancy J., 1973, The Ethnobotany of the Bella Coola Indians of British Columbia, Syesis 6:193-220, page 199"
42604,4102,185,50,127,3,58,Roots tied on the ankle or calf to drive away rattlesnakes.,"Fowler, Catherine S., 1989, Willards Z. Park's Ethnographic Notes on the Northern Paiute of Western Nevada 1933-1940, Salt Lake City. University of Utah Press, page 127"
41726,4058,175,32,140,3,58,Boiled plant used as a bath to combat witchcraft and a jinx by an evil person.,"Turner, Nancy J., R. Bouchard and Dorothy I.D. Kennedy, 1980, Ethnobotany of the Okanagan-Colville Indians of British Columbia and Washington, Victoria. British Columbia Provincial Museum, page 140"
41711,4058,133,3,246,3,58,Used to rub seal hunters bodies to protect themselves from the weather.,"Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 246"
41662,4056,202,40,90,3,58,"Small, leafy branches hung in homes for protection against any harm that might come into the homes.","Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 90"
41308,4049,175,32,57,3,58,Leaves wrapped around the sweathouse entrance frame to prevent from getting burned on the wood.,"Turner, Nancy J., R. Bouchard and Dorothy I.D. Kennedy, 1980, Ethnobotany of the Okanagan-Colville Indians of British Columbia and Washington, Victoria. British Columbia Provincial Museum, page 57"
41284,4049,159,18,14,3,58,"Leaves used to make mats hung up in the hogan to protect it, the people & the sheep from lightning.","Vestal, Paul A., 1952, The Ethnobotany of the Ramah Navaho, Papers of the Peabody Museum of American Archaeology and Ethnology 40(4):1-94, page 14"
41059,4043,181,14,71,3,58,Four rings of boughs and ritual bathing used to negate the effects of evil spirits.,"Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 71"
41023,4043,123,14,71,3,58,Four rings of boughs used to negate the effects of evil spirits.,"Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 71"
40973,4043,87,14,180,3,58,Boughs made into hoops and used to combat witchcraft.,"Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 180"
40521,3983,158,106,31,3,58,Plant sprinkled on hogan during rain storm for protection from lightning.,"Wyman, Leland C. and Stuart K. Harris, 1951, The Ethnobotany of the Kayenta Navaho, Albuquerque. The University of New Mexico Press, page 31"
39971,3951,86,14,162,3,58,Inner bark dyed and tied to pets to protect them from the dog eater.,"Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 162"
39925,3950,206,43,122,3,58,Preserved or fresh leaves used as a smudge to exorcise evil spirits and purify sacred objects.,"Smith, Huron H., 1933, Ethnobotany of the Forest Potawatomi Indians, Bulletin of the Public Museum of the City of Milwaukee 7:1-230, page 122"
39896,3950,138,51,81,3,58,Leaves used as moth balls and clothes stored away with layers of leaf sprays to keep out the moths.,"Smith, Huron H., 1923, Ethnobotany of the Menomini Indians, Bulletin of the Public Museum of the City of Milwaukee 4:1-174, page 81"
39762,3930,106,60,67,3,58,Powdered plant kept on one's person to keep snakes away.,"Zigmond, Maurice L., 1981, Kawaiisu Ethnobotany, Salt Lake City. University of Utah Press, page 67"
39657,3914,159,18,53,3,58,Cold infusion of plant used as a bath by undertakers to prevent the ghost from following.,"Vestal, Paul A., 1952, The Ethnobotany of the Ramah Navaho, Papers of the Peabody Museum of American Archaeology and Ethnology 40(4):1-94, page 53"
39656,3914,159,18,53,3,58,Burning leaf smoke used by undertakers after a burial to prevent the ghost from following.,"Vestal, Paul A., 1952, The Ethnobotany of the Ramah Navaho, Papers of the Peabody Museum of American Archaeology and Ethnology 40(4):1-94, page 53"
39067,3849,166,101,102,3,58,"Bark soaked, rubbed in water and used as a skin wash for protection and truthfulness.","Turner, Nancy J., John Thomas, Barry F. Carlson and Robert T. Ogilvie, 1983, Ethnobotany of the Nitinaht Indians of Vancouver Island, Victoria. British Columbia Provincial Museum, page 102"
39065,3849,162,30,59,3,58,Branches looped around cradleboards to protect babies from ghosts.,"Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 59"
38641,3772,125,108,51,3,58,Roots chewed and hands rubbed with the roots by heyoka men to protect their hands in scalding water.,"Rogers, Dilwyn J, 1980, Lakota Names and Traditional Uses of Native Plants by Sicangu (Brule) People in the Rosebud Area, South Dakota, St. Francis, SD. Rosebud Educational Scoiety, page 51"
38640,3772,125,156,32,3,58,Root juices used by medicine men for protection of hands from fire or boiling water.,"Kraft, Shelly Katheren, 1990, Recent Changes in the Ethnobotany of Standing Rock Indian Reservation, University of North Dakota, M.A. Thesis, page 32"
38527,3757,48,143,3,3,58,Seeds carried by medicine men as protection against contamination from menstrual blood.,"Jones, David E., 1968, Comanche Plant Medicine, Papers in Anthropology 9:1-13, page 3"
38232,3713,111,140,18,3,58,Plant used to block the path of pursuers because of its sharp thorns and its scandent nature.,"Vestal, Paul A. and Richard Evans Schultes, 1939, The Economic Botany of the Kiowa Indians, Cambridge MA. Botanical Museum of Harvard University, page 18"
36410,3558,106,60,62,3,58,Plant thrown on the fire at night to keep away the spirits and ghosts.,"Zigmond, Maurice L., 1981, Kawaiisu Ethnobotany, Salt Lake City. University of Utah Press, page 62"
36307,3551,255,36,7,3,58,Leafless stems waved in the air to scare wolves away. Wolves were said to dislike the noise this made and would leave the area.,"Kari, Priscilla Russe, 1985, Upper Tanana Ethnobotany, Anchorage. Alaska Historical Commission, page 7"
36306,3551,255,36,7,3,58,Leafless branches waved in the air to scare wolves away.,"Kari, Priscilla Russe, 1985, Upper Tanana Ethnobotany, Anchorage. Alaska Historical Commission, page 7"
36202,3551,111,140,19,3,58,Leafy stems used to make wreathes worn by the women and children as sunshades during long walks.,"Vestal, Paul A. and Richard Evans Schultes, 1939, The Economic Botany of the Kiowa Indians, Cambridge MA. Botanical Museum of Harvard University, page 19"
36096,3550,105,71,381,3,58,Branch tied to the bow of a boat as a charm against danger when crossing the river in high water.,"Schenck, Sara M. and E. W. Gifford, 1952, Karok Ethnobotany, Anthropological Records 13(6):377-392, page 381"
35948,3536,214,89,331,3,58,Trees planted in circles and used to protect the dancers from the sun and wind.,"Chestnut, V. K., 1902, Plants Used by the Indians of Mendocino County, California, Contributions from the U.S. National Herbarium 7:295-408., page 331"
35689,3521,105,71,381,3,58,Used as a protective charm by those ferrying turbulent waters.,"Schenck, Sara M. and E. W. Gifford, 1952, Karok Ethnobotany, Anthropological Records 13(6):377-392, page 381"
34780,3463,23,26,122,3,58,Berries applied to quivers to strengthen them.,"Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 122"
34773,3462,100,59,48,3,58,Leaves placed inside the shoes of forest runners to protect the feet.,"Rousseau, Jacques, 1945, Le Folklore Botanique De Caughnawaga, Contributions de l'Institut botanique l'Universite de Montreal 55:7-72, page 48"
34259,3434,259,10,267,3,58,Leaves placed in moccasins for athlete's foot and possibly for protection.,"Turner, Nancy J., Laurence C. Thompson and M. Terry Thompson et al., 1990, Thompson Ethnobotany:  Knowledge and Usage of Plants by the Thompson Indians of British Columbia, Victoria. Royal British Columbia Museum, page 267"
34258,3434,259,10,267,3,58,"Branches placed around the body and house of a dead person to protect other people from its spirit. After a death, an orphan, widower or widow placed rose branches under the mattress to protect against sickness and to 'keep ghosts away.'  Widows and widowers could fish only if rose branches were first swept around their gill nets.","Turner, Nancy J., Laurence C. Thompson and M. Terry Thompson et al., 1990, Thompson Ethnobotany:  Knowledge and Usage of Plants by the Thompson Indians of British Columbia, Victoria. Royal British Columbia Museum, page 267"
34217,3434,175,32,131,3,58,Branches placed around the house and yard of the deceased to keep his or her spirit from returning.,"Turner, Nancy J., R. Bouchard and Dorothy I.D. Kennedy, 1980, Ethnobotany of the Okanagan-Colville Indians of British Columbia and Washington, Victoria. British Columbia Provincial Museum, page 131"
34216,3434,175,32,131,3,58,Branches made into tea and used as washing water for one who was being jinxed by some bad person.,"Turner, Nancy J., R. Bouchard and Dorothy I.D. Kennedy, 1980, Ethnobotany of the Okanagan-Colville Indians of British Columbia and Washington, Victoria. British Columbia Provincial Museum, page 131"
34215,3434,175,32,131,3,58,Branches made into tea and taken as protection from bad spirits and ghosts.,"Turner, Nancy J., R. Bouchard and Dorothy I.D. Kennedy, 1980, Ethnobotany of the Okanagan-Colville Indians of British Columbia and Washington, Victoria. British Columbia Provincial Museum, page 131"
34189,3432,183,98,81,3,58,Sprig of rose carried to keep the ghost away at a funeral.,"Mahar, James Michael., 1953, Ethnobotany of the Oregon Paiutes of the Warm Springs Indian Reservation, Reed College, B.A. Thesis, page 81"
34182,3432,162,30,62,3,58,Sprigs hung on cradleboards to keep ghosts from babies.,"Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 62"
34174,3432,76,30,62,3,58,Stems used for the howling dead.,"Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 62"
34140,3431,259,10,267,3,58,Leaves placed in moccasins for athlete's foot and possibly for protection.,"Turner, Nancy J., Laurence C. Thompson and M. Terry Thompson et al., 1990, Thompson Ethnobotany:  Knowledge and Usage of Plants by the Thompson Indians of British Columbia, Victoria. Royal British Columbia Museum, page 267"
34139,3431,259,10,267,3,58,"Branches placed around the body and house of a dead person to protect other people from its spirit. After a death, an orphan, widower or widow placed rose branches under the mattress to protect against sickness and to 'keep ghosts away.'  Widows and widowers could fish only if rose branches were first swept around their gill nets.","Turner, Nancy J., Laurence C. Thompson and M. Terry Thompson et al., 1990, Thompson Ethnobotany:  Knowledge and Usage of Plants by the Thompson Indians of British Columbia, Victoria. Royal British Columbia Museum, page 267"
34100,3427,259,10,267,3,58,Leaves placed in moccasins for athlete's foot and possibly for protection.,"Turner, Nancy J., Laurence C. Thompson and M. Terry Thompson et al., 1990, Thompson Ethnobotany:  Knowledge and Usage of Plants by the Thompson Indians of British Columbia, Victoria. Royal British Columbia Museum, page 267"
34099,3427,259,10,267,3,58,"Branches placed around the body and house of a dead person to protect other people from its spirit. After a death, an orphan, widower or widow placed rose branches under the mattress to protect against sickness and to 'keep ghosts away.'  Widows and widowers could fish only if rose branches were first swept around their gill nets.","Turner, Nancy J., Laurence C. Thompson and M. Terry Thompson et al., 1990, Thompson Ethnobotany:  Knowledge and Usage of Plants by the Thompson Indians of British Columbia, Victoria. Royal British Columbia Museum, page 267"
34075,3427,233,92,67,3,58,Branches broken and left in the house after removal of corpse to keep the disease in the body.,"Palmer, Gary, 1975, Shuswap Indian Ethnobotany, Syesis 8:29-51, page 67"
34064,3427,175,32,131,3,58,Branches placed around the house and yard of the deceased to keep his or her spirit from returning.,"Turner, Nancy J., R. Bouchard and Dorothy I.D. Kennedy, 1980, Ethnobotany of the Okanagan-Colville Indians of British Columbia and Washington, Victoria. British Columbia Provincial Museum, page 131"
34063,3427,175,32,131,3,58,Branches made into tea and used as washing water for one who was being jinxed by some bad person.,"Turner, Nancy J., R. Bouchard and Dorothy I.D. Kennedy, 1980, Ethnobotany of the Okanagan-Colville Indians of British Columbia and Washington, Victoria. British Columbia Provincial Museum, page 131"
34062,3427,175,32,131,3,58,Branches made into tea and taken as protection from bad spirits and ghosts.,"Turner, Nancy J., R. Bouchard and Dorothy I.D. Kennedy, 1980, Ethnobotany of the Okanagan-Colville Indians of British Columbia and Washington, Victoria. British Columbia Provincial Museum, page 131"
34009,3426,175,32,131,3,58,Branches placed around the house and yard of the deceased to keep his or her spirit from returning.,"Turner, Nancy J., R. Bouchard and Dorothy I.D. Kennedy, 1980, Ethnobotany of the Okanagan-Colville Indians of British Columbia and Washington, Victoria. British Columbia Provincial Museum, page 131"
34008,3426,175,32,131,3,58,Branches made into tea and used as washing water for one who was being jinxed by some bad person.,"Turner, Nancy J., R. Bouchard and Dorothy I.D. Kennedy, 1980, Ethnobotany of the Okanagan-Colville Indians of British Columbia and Washington, Victoria. British Columbia Provincial Museum, page 131"
34007,3426,175,32,131,3,58,Branches made into tea and taken as protection from bad spirits and ghosts.,"Turner, Nancy J., R. Bouchard and Dorothy I.D. Kennedy, 1980, Ethnobotany of the Okanagan-Colville Indians of British Columbia and Washington, Victoria. British Columbia Provincial Museum, page 131"
33928,3417,259,10,267,3,58,Leaves placed in moccasins for athlete's foot and possibly for protection.,"Turner, Nancy J., Laurence C. Thompson and M. Terry Thompson et al., 1990, Thompson Ethnobotany:  Knowledge and Usage of Plants by the Thompson Indians of British Columbia, Victoria. Royal British Columbia Museum, page 267"
33927,3417,259,10,267,3,58,"Branches placed around the body and house of a dead person to protect other people from its spirit. After a death, an orphan, widower or widow placed rose branches under the mattress to protect against sickness and to 'keep ghosts away.'  Widows and widowers could fish only if rose branches were first swept around their gill nets.","Turner, Nancy J., Laurence C. Thompson and M. Terry Thompson et al., 1990, Thompson Ethnobotany:  Knowledge and Usage of Plants by the Thompson Indians of British Columbia, Victoria. Royal British Columbia Museum, page 267"
33896,3417,175,32,131,3,58,Branches placed around the house and yard of the deceased to keep his or her spirit from returning.,"Turner, Nancy J., R. Bouchard and Dorothy I.D. Kennedy, 1980, Ethnobotany of the Okanagan-Colville Indians of British Columbia and Washington, Victoria. British Columbia Provincial Museum, page 131"
33895,3417,175,32,131,3,58,Branches made into tea and used as washing water for one who was being jinxed by some bad person.,"Turner, Nancy J., R. Bouchard and Dorothy I.D. Kennedy, 1980, Ethnobotany of the Okanagan-Colville Indians of British Columbia and Washington, Victoria. British Columbia Provincial Museum, page 131"
33894,3417,175,32,131,3,58,Branches made into tea and taken as protection from bad spirits and ghosts.,"Turner, Nancy J., R. Bouchard and Dorothy I.D. Kennedy, 1980, Ethnobotany of the Okanagan-Colville Indians of British Columbia and Washington, Victoria. British Columbia Provincial Museum, page 131"
33789,3403,157,74,60,3,58,Plant used in an unknown manner as a protection from the spirit of the bear.,"Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 60"
33549,3375,21,53,206,3,58,Used as a deterrent against snakes.,"Turner, Nancy J., 1973, The Ethnobotany of the Bella Coola Indians of British Columbia, Syesis 6:193-220, page 206"
33140,3352,97,127,15,3,58,Leaves used on a person's body as a snake repellent.,"Watahomigie, Lucille J., 1982, Hualapai Ethnobotany, Peach Springs, AZ. Hualapai Bilingual Program, Peach Springs School District #8, page 15"
32620,3250,159,18,22,3,58,"Used to protect new or ceremonial hogans from lightning, ghosts and witches.","Vestal, Paul A., 1952, The Ethnobotany of the Ramah Navaho, Papers of the Peabody Museum of American Archaeology and Ethnology 40(4):1-94, page 22"
32158,3267,159,18,22,3,58,"Used to protect new or ceremonial hogans from lightning, ghosts and witches.","Vestal, Paul A., 1952, The Ethnobotany of the Ramah Navaho, Papers of the Peabody Museum of American Archaeology and Ethnology 40(4):1-94, page 22"
31497,3214,233,92,49,3,58,Used to cover berry baskets.,"Palmer, Gary, 1975, Shuswap Indian Ethnobotany, Syesis 8:29-51, page 49"
31450,3214,50,16,247,3,58,Fronds used as sunshades.,"Bocek, Barbara R., 1984, Ethnobotany of Costanoan Indians, California, Based on Collections by John P. Harrington, Economic Botany 38(2):240-255, page 247"
31369,3206,61,17,93,3,58,Plant tops used to make garlands worn on the head as protection from the sun on very hot days.,"Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 93"
30117,3158,188,27,37,3,58,Posts used to make a fence to protect tobacco plants from marauding animals.,"Castetter, Edward F. and Ruth M. Underhill, 1935, Ethnobiological Studies in the American Southwest II. The Ethnobiology of the Papago Indians, University of New Mexico Bulletin 4(3):1-84, page 37"
30029,3155,24,31,114,3,58,"Trees used by women as shaded working areas, out of the direct rays of the sun, for grinding food.","Bean, Lowell John and Katherine Siva Saubel, 1972, Temalpakh (From the Earth); Cahuilla Indian Knowledge and Usage of Plants, Banning, CA. Malki Museum Press, page 114"
29680,3106,259,10,277,3,58,Decoction of branches used as a protective bath against witches.,"Turner, Nancy J., Laurence C. Thompson and M. Terry Thompson et al., 1990, Thompson Ethnobotany:  Knowledge and Usage of Plants by the Thompson Indians of British Columbia, Victoria. Royal British Columbia Museum, page 277"
29355,3098,23,30,68,3,58,Sap used to conceal human scent when stealing enemy horses.,"Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 68"
29272,3097,23,30,68,3,58,Sap used to conceal human scent when stealing enemy horses.,"Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 68"
29060,3083,87,14,135,3,58,Plant used as hand protection for handling live coals during a secret society ritual.,"Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 135"
29059,3083,87,14,135,3,58,Plant placed at entrance of special shamanistic dance house as protection from bad spirits & ghosts.,"Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 135"
28549,3012,100,7,290,3,58,"Decoction of smashed, dried roots taken to frighten away ghosts.","Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 290"
28457,3001,173,20,431,3,58,Ground root always carried in the pockets to ward off snakes.,"Smith, Huron H., 1932, Ethnobotany of the Ojibwe Indians, Bulletin of the Public Museum of Milwaukee 4:327-525, page 431"
28415,3001,38,4,376,3,58,Powdered roots carried as protection against snakebites.,"Densmore, Frances, 1928, Uses of Plants by the Chippewa Indians, SI-BAE Annual Report #44:273-379, page 376"
28122,2975,131,5,40,3,58,Trees used for protection from lightning.,"Romero, John Bruno, 1954, The Botanical Lore of the California Indians, New York. Vantage Press, Inc., page 40"
27686,2959,257,82,347,3,58,Gum put on forehead when going outside of house as protection against sorcery.,"Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 347"
27573,2959,95,82,347,3,58,Gum put on forehead when going outside of house as protection against sorcery.,"Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 347"
27499,2954,267,14,318,3,58,Branches used by hunters as shelter to discourage and repel animals.,"Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 318"
27272,2938,259,10,100,3,58,Branches rubbed on skin to protect one against evil or 'witchcraft.' The protective powers were attributed to the prickly needles.,"Turner, Nancy J., Laurence C. Thompson and M. Terry Thompson et al., 1990, Thompson Ethnobotany:  Knowledge and Usage of Plants by the Thompson Indians of British Columbia, Victoria. Royal British Columbia Museum, page 100"
27201,2938,112,14,317,3,58,Prickly leaves used to discourage and repel animals.,"Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 317"
26965,2934,118,158,49,3,58,"Trees protected those who slept beneath them, especially from malevolent spirits.","Nelson, Richard K., 1983, Make Prayers to the Raven--A Koyukon View of the Northern Forest, Chicago. The University of Chicago Press, page 49"
26964,2934,118,158,50,3,58,Trees nullified dangerous spiritual forces.,"Nelson, Richard K., 1983, Make Prayers to the Raven--A Koyukon View of the Northern Forest, Chicago. The University of Chicago Press, page 50"
26963,2934,118,158,50,3,58,Boughs taken home as talismans for protection.,"Nelson, Richard K., 1983, Make Prayers to the Raven--A Koyukon View of the Northern Forest, Chicago. The University of Chicago Press, page 50"
26551,2898,157,74,41,3,58,Twigs hung over the doorway of a hogan for protection from lightning.,"Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 41"
26478,2888,158,106,38,3,58,"Infusion used to keep grasshoppers, rabbits and pack rats from eating corn.","Wyman, Leland C. and Stuart K. Harris, 1951, The Ethnobotany of the Kayenta Navaho, Albuquerque. The University of New Mexico Press, page 38"
26476,2888,95,106,38,3,58,"Infusion used to keep grasshoppers, rabbits and pack rats from eating corn.","Wyman, Leland C. and Stuart K. Harris, 1951, The Ethnobotany of the Kayenta Navaho, Albuquerque. The University of New Mexico Press, page 38"
26389,2875,175,32,108,3,58,Wood used to make breast plate armor.,"Turner, Nancy J., R. Bouchard and Dorothy I.D. Kennedy, 1980, Ethnobotany of the Okanagan-Colville Indians of British Columbia and Washington, Victoria. British Columbia Provincial Museum, page 108"
25917,2810,125,108,59,3,58,Roots used against snakebite.,"Rogers, Dilwyn J, 1980, Lakota Names and Traditional Uses of Native Plants by Sicangu (Brule) People in the Rosebud Area, South Dakota, St. Francis, SD. Rosebud Educational Scoiety, page 59"
25489,2746,24,31,52,3,58,Trees large enough to shelter campers.,"Bean, Lowell John and Katherine Siva Saubel, 1972, Temalpakh (From the Earth); Cahuilla Indian Knowledge and Usage of Plants, Banning, CA. Malki Museum Press, page 52"
25386,2733,138,51,80,3,58,Root used in some war bundles and hunting bundles.,"Smith, Huron H., 1923, Ethnobotany of the Menomini Indians, Bulletin of the Public Museum of the City of Milwaukee 4:1-174, page 80"
24855,2670,188,27,37,3,58,Used between fence posts to protect tobacco plants from marauding animals.,"Castetter, Edward F. and Ruth M. Underhill, 1935, Ethnobiological Studies in the American Southwest II. The Ethnobiology of the Papago Indians, University of New Mexico Bulletin 4(3):1-84, page 37"
24828,2670,111,140,45,3,58,Cut stem secretion applied to buckskin moccasins as a varnish.,"Vestal, Paul A. and Richard Evans Schultes, 1939, The Economic Botany of the Kiowa Indians, Cambridge MA. Botanical Museum of Harvard University, page 45"
24494,2640,121,63,278,3,58,Stem used as a protective charm.,"Turner, Nancy Chapman and Marcus A. M. Bell, 1973, The Ethnobotany of the Southern Kwakiutl Indians of British Columbia, Economic Botany 27:257-310, page 278"