id,species,tribe,source,pageno,use_category,use_subcategory,notes,rawsource
8,1,86,14,173,3,30,Pitch applied to the face of mourners.,"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 173"
240,6,23,26,36,3,30,Chewed needles sprayed over the Horn ceremonial containers to purify them.,"Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 36"
241,6,23,26,36,3,30,Needle incense used for transfer ceremonies of Black Spring tipi design & Bear Medicine Hat bundle.,"Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 36"
251,6,33,30,2,3,30,Used by Sundancers for confidence and protection from thunder and for purification.,"Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 2"
252,6,33,30,2,3,30,Used to drive away ill spirits or to revive spirits of the dying.,"Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 2"
280,6,162,30,2,3,30,Branches used to drive away ghosts and bad spirits.,"Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 2"
351,10,107,79,24,3,30,Flowers made into ceremonial necklaces.,"Swank, George R., 1932, The Ethnobotany of the Acoma and Laguna Indians, University of New Mexico, M.A. Thesis, page 24"
467,24,86,14,209,3,30,Wood made into rattles and used by shamans.,"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 209"
469,24,87,14,209,3,30,Wood used to make frontispieces for chief's masks.,"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 209"
472,24,88,14,209,3,30,Wood used to make the skulls for the shamanistic costumes.,"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 209"
496,26,122,63,296,3,30,Wood used to carve masks.,"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 296"
507,26,166,101,91,3,30,"Hard, lightweight wood used to make masks and ceremonial rattles.","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 91"
544,27,33,30,4,3,30,Wood burned during Sundance ceremonies.,"Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 4"
549,27,61,17,101,3,30,Wood made into charcoal and used for ceremonial painting and tattooing.,"Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 101"
551,27,107,79,24,3,30,Twigs made into prayer sticks.,"Swank, George R., 1932, The Ethnobotany of the Acoma and Laguna Indians, University of New Mexico, M.A. Thesis, page 24"
552,27,111,140,40,3,30,Wood burned in the altar fire of the peyote ceremony.,"Vestal, Paul A. and Richard Evans Schultes, 1939, The Economic Botany of the Kiowa Indians, Cambridge MA. Botanical Museum of Harvard University, page 40"
563,27,177,17,101,3,30,Wood made into charcoal and used for ceremonial painting and tattooing.,"Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 101"
567,27,238,30,4,3,30,Wood made into charcoal and used for ceremonial painting and tattooing.,"Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 4"
571,29,111,140,40,3,30,Wood burned in the altar fire of the peyote ceremony.,"Vestal, Paul A. and Richard Evans Schultes, 1939, The Economic Botany of the Kiowa Indians, Cambridge MA. Botanical Museum of Harvard University, page 40"
572,29,111,140,40,3,30,Wood burned in the altar fire of the peyote ceremony.,"Vestal, Paul A. and Richard Evans Schultes, 1939, The Economic Botany of the Kiowa Indians, Cambridge MA. Botanical Museum of Harvard University, page 40"
1034,42,173,20,417,3,30,Flower heads used in the kinnikinnick mixture smoked in medicine lodge ceremonies.,"Smith, Huron H., 1932, Ethnobotany of the Ojibwe Indians, Bulletin of the Public Museum of Milwaukee 4:327-525, page 417"
1628,74,32,1,27,3,30,Wood used to make masks.,"Hamel, Paul B. and Mary U. Chiltoskey, 1975, Cherokee Plants and Their Uses -- A 400 Year History, Sylva, N.C. Herald Publishing Co., page 27"
1766,91,24,31,31,3,30,Pounded leaves dried and made into netting used for ceremonial costumes.,"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 31"
1844,96,89,37,71,3,30,Stalk and fiber used to make ceremonial equipment.,"Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 71"
2504,172,87,14,224,3,30,Bark dyed red and used for ritual applications.,"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 224"
2530,172,122,63,296,3,30,Wood used to carve masks.,"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 296"
2552,172,166,101,98,3,30,"Wood used for making masks, ceremonial rattles and model canoes.","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 98"
2560,172,181,14,86,3,30,Wood used to make masks and rattles.,"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 86"
2700,184,157,74,45,3,30,"Used, with many different plants, to smoke for lewdness, which was performed at the Coyote Chant.","Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 45"
2748,188,291,6,87,3,30,Feathery part of plant ground into a fine meal and used to color ceremonial bread red. The bread was carried by personators of anthropic gods and thrown by them to the populace between the dances.,"Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 87"
2838,196,159,18,51,3,30,Leaf ash used as Evilway blackening.,"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 51"
2924,204,23,26,26,3,30,"Berries, elk manure and tobacco seed planted in small prairie plot in the Tobacco Planting ceremony.","Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 26"
2925,204,23,146,37,3,30,Forked sticks used in religious rituals.,"Johnston, Alex, 1987, Plants and the Blackfoot, Lethbridge, Alberta. Lethbridge Historical Society, page 37"
3129,212,106,60,11,3,30,"Sticks used in a Kawaiisu tale. Coyote sharpens the ends of the sticks (some versions refer to the roots) and plants them, points upward, on one side of his house.  Grizzly Bear, chasing coyote over the house, jumps on the points and is killed.","Zigmond, Maurice L., 1981, Kawaiisu Ethnobotany, Salt Lake City. University of Utah Press, page 11"
3161,216,95,82,284,3,30,Plant used to make pahos (prayer sticks).,"Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 284"
3175,217,159,18,30,3,30,Stem used to make Evilway hoop.,"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 30"
3238,236,9,150,68,3,30,Infusion of plant used to 'force the blood for sacrifices.',"Rousseau, Jacques, 1946, Notes Sur L'ethnobotanique D'anticosti, Archives de Folklore 1:60-71, page 68"
3253,236,33,57,18,3,30,Leaves burned as incense and used to purify gifts offered to the sun or the spirits.,"Hart, Jeffrey A., 1981, The Ethnobotany of the Northern Cheyenne Indians of Montana, Journal of Ethnopharmacology 4:1-55, page 18"
3488,261,23,26,40,3,30,Root held in the mouth during Horn Society curse ceremony. Curses were indulged in by the Horn Society as a whole.  In this case a special sweat lodge was constructed.  A human figure representing the condemned man was drawn in the bottom of a pit intended to contain hot stones.  The stones were brought in at a designated time and placed on the drawing to represent the victim's suffering.,"Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 40"
3489,261,23,26,40,3,30,"Root pieces attached to the binding of the Spear Staff (with bundle), the head staff. The Spear Staff was used during the secret ceremony of the Horns, in which the chief ceremonialist participated in a fertility rite with the initiate's wife.","Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 40"
3490,261,23,26,40,3,30,"Root used by the Horn Society in the initiation ceremonies. The root was found in the nontransferable initiation bundles.  Having been distributed by the owner of the Spear Staff bundle to the others, down to the owner of the Marten, the root was kept in the mouth and used to bless the initiates.  After the ritual, the root was tied to the paint application sticks, to fortify and replenish the supernatural power inherent in the paint.  The same was done with a wooden scratching pin, which was either worn in the hair or attached to one's garments.  This was done in preparation for the next opening ceremony.","Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 40"
3491,261,23,26,40,3,30,Root used during the ritual of body painting & tied to headdresses of all members of Pigeon Society.,"Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 40"
3492,261,23,26,40,3,30,Root used in the rites of most age graded societies & in the Natoas Beaver & Medicine Pipe bundles.,"Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 40"
3493,261,23,26,40,3,30,Roots used by ceremonialists to bless others with long life and good luck.,"Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 40"
3494,261,23,26,40,3,30,Roots used for collective power in designated societies.,"Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 40"
3495,261,23,26,40,3,30,Roots used for individual power by ceremonialists and diviners.,"Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 40"
3530,265,67,152,37,3,30,Plant formerly used during the seal bladder festival.,"Ager, Thomas A. and Lynn Price Ager, 1980, Ethnobotany of The Eskimos of Nelson Island, Alaska, Arctic Anthropology 27:26-48, page 37"
3581,269,105,71,387,3,30,Roots used as a purification after a funeral.,"Schenck, Sara M. and E. W. Gifford, 1952, Karok Ethnobotany, Anthropological Records 13(6):377-392, page 387"
3676,284,173,20,419,3,30,"In the olden times, used ceremonially because of its persistent sweet scent.","Smith, Huron H., 1932, Ethnobotany of the Ojibwe Indians, Bulletin of the Public Museum of Milwaukee 4:327-525, page 419"
3918,302,202,40,39,3,30,Flowers used in dance wreathes at the Strawberry Festival.,"Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 39"
3977,310,157,74,48,3,30,Plant used in the Night Chant Ceremony.,"Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 48"
4518,347,23,26,107,3,30,Dried berries used in rattles.,"Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 107"
4519,347,23,26,14,3,30,"Leaves mixed with tobacco, dried cambium or red osier dogwood and used in all religious bundles.","Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 14"
4587,347,94,77,66,3,30,Leaves smoked during religious ceremonies.,"Reagan, Albert B., 1936, Plants Used by the Hoh and Quileute Indians, Kansas Academy of Science 37:55-70, page 66"
4644,347,209,77,66,3,30,Leaves smoked during religious ceremonies.,"Reagan, Albert B., 1936, Plants Used by the Hoh and Quileute Indians, Kansas Academy of Science 37:55-70, page 66"
4742,361,95,82,285,3,30,Plant used to whip children during initiation.,"Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 285"
4862,371,95,82,286,3,30,Plant used in ceremonials.,"Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 286"
4971,386,159,18,48,3,30,Plant ash used in blackening ceremonies.,"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 48"
4985,387,128,24,199,3,30,Plant and white sage used to build a ceremonial hunting fire before hunting. The hunters stood around the fire and in its smoke before hunting because they believed that the fire and smoke would absolve them of any breach of social observances they might have committed which would otherwise have brought them bad luck.,"Sparkman, Philip S., 1908, The Culture of the Luiseno Indians, University of California Publications in American Archaeology and Ethnology 8(4):187-234, page 199"
5023,391,159,18,48,3,30,Plant ash used in blackening ceremonies.,"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 48"
5036,393,95,82,287,3,30,Plant used to make prayer sticks.,"Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 287"
5047,393,159,18,48,3,30,Branches used in Beautyway garment ceremony.,"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 48"
5048,393,159,18,48,3,30,Plant ash used as Evilway and Hand Trembling blackenings.,"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 48"
5066,394,106,60,12,3,30,"Plant and meat chewed by a boy and his parents after his first kill. A boy did not eat the meat of his first kill but, together with his parents, chewed the meat mixed with California mugwort and then spit it into the fire.  If this custom were neglected, the boy would never kill deer and would become a transvestite.","Zigmond, Maurice L., 1981, Kawaiisu Ethnobotany, Salt Lake City. University of Utah Press, page 12"
5067,394,106,60,12,3,30,Plant used for many different ceremonial purposes.,"Zigmond, Maurice L., 1981, Kawaiisu Ethnobotany, Salt Lake City. University of Utah Press, page 12"
5164,395,183,111,51,3,30,Foliage used for medicine man's costume.,"Murphey, Edith Van Allen, 1990, Indian Uses of Native Plants, Glenwood, Ill. Meyerbooks.  Originally published in 1959, page 51"
5211,396,95,82,288,3,30,Plant used for ritualistic purposes.,"Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 288"
5221,396,257,82,288,3,30,Plant used for ritualistic purposes.,"Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 288"
5223,397,17,111,51,3,30,Whole plant used for ceremonials.,"Murphey, Edith Van Allen, 1990, Indian Uses of Native Plants, Glenwood, Ill. Meyerbooks.  Originally published in 1959, page 51"
5238,397,23,42,275,3,30,Plant tied to articles that were sacrificed to the Sun.,"McClintock, Walter, 1909, Medizinal- Und Nutzpflanzen Der Schwarzfuss Indianer, Zeitschriff fur Ethnologie 41:273-9, page 275"
5239,397,23,146,56,3,30,Plant used in religious rituals.,"Johnston, Alex, 1987, Plants and the Blackfoot, Lethbridge, Alberta. Lethbridge Historical Society, page 56"
5268,397,80,139,50,3,30,Whole plant used for all ceremonies.,"Nickerson, Gifford S., 1966, Some Data on Plains and Great Basin Indian Uses of Certain Native Plants, Tebiwa 9(1):45-51, page 50"
5270,397,95,37,94,3,30,Attached to prayer sticks.,"Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 94"
5271,397,95,82,289,3,30,Plant used to make pahos (prayer sticks).,"Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 289"
5272,397,95,72,21,3,30,Sprig attached to the prayer emblem and regarded as efficacious in petitions for water.,"Fewkes, J. Walter, 1896, A Contribution to Ethnobotany, American Anthropologist 9:14-21, page 21"
5273,397,95,126,167,3,30,Used on prayersticks.,"Vestal, Paul A, 1940, Notes on a Collection of Plants from the Hopi Indian Region of Arizona Made by J. G. Owens in 1891, Botanical Museum Leaflets (Harvard University) 8(8):153-168, page 167"
5276,397,120,30,45,3,30,Plant burned and smoke used in religious ceremonies.,"Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 45"
5284,397,159,18,48,3,30,Plant ash applied before painting Witcheryway prayer sticks.,"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 48"
5338,399,23,26,17,3,30,Chewed by assistants to the participants during the sweat lodge rituals to relieve thirst. This thirst resulted from taboos against the consumption of liquids.,"Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 17"
5339,399,23,26,24,3,30,Packed into ceremonial moccasins for storage.,"Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 24"
5340,399,23,26,24,3,30,Used as a bed for the Buffalo Stones (Iniskim) during buffalo drive rituals.,"Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 24"
5341,399,23,26,24,3,30,Used as the Holy Offering of the All Smoking ceremony and for certain Horn Society rituals.,"Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 24"
5342,399,23,26,17,3,30,Used for cleansing in the sweat lodge.,"Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 17"
5343,399,23,26,24,3,30,Used to cleanse the body during participation in the All Smoking Ceremony.,"Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 24"
5344,399,23,26,24,3,30,"Used to cleanse the headdresses of the Horn Society before transferring to new owners. In the transferral, the headdress was laid on a bed of man sage.","Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 24"
5345,399,23,26,24,3,30,Used to cleanse the singers of the All Smoking ceremony.,"Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 24"
5346,399,23,26,24,3,30,Used to wipe the black paint off the one man who fasted until the Okan center pole was raised.,"Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 24"
5347,399,23,26,24,3,30,Used to wipe the sweat from their bodies during the sweat lodge ceremonies.,"Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 24"
5348,399,23,26,24,3,30,Worn around wrists and ankles by the Lodge dancers in the Okan (Holy Lodge) of the Sun dance.,"Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 24"
5364,399,33,30,44,3,30,"Leaves burned as incense in ceremonies to purify implements, utensils or persons.","Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 44"
5365,399,33,30,44,3,30,"Plant used extensively in ceremonies to drive away bad spirits, evil influences and ominous dreams.","Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 44"
5366,399,33,30,44,3,30,Plants wiped on persons who broke taboos for purification.,"Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 44"
5367,399,33,30,44,3,30,Plants wrapped around Sundancers' eagle bone whistles for prevention of thirst.,"Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 44"
5368,399,33,30,44,3,30,Sprigs used as ceremonial paint brushes during the Sundance.,"Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 44"
5374,399,60,30,44,3,30,Plants used extensively in ceremonies.,"Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 44"
5383,399,125,108,36,3,30,Plant used to make wreaths and bracelets for the sun dance and used in the sweat lodge.,"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 36"
5384,399,125,156,46,3,30,Used to make bracelets and head wreaths for the Sun Dance.,"Kraft, Shelly Katheren, 1990, Recent Changes in the Ethnobotany of Standing Rock Indian Reservation, University of North Dakota, M.A. Thesis, page 46"
5405,399,159,18,48,3,30,Applied to unraveler strings (a woman's hair cord or buckskin string from her moccasins).,"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 48"
5406,399,159,18,48,3,30,Plant ash used as Evilway and Hand Tremblingway blackenings.,"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 48"
5433,401,33,39,190,3,30,"Plant used for many ceremonial purposes. On ceremonial occasions it is spread about the borders of a lodge in a special way.  Other uses are to wipe off ceremonial paint; or to purify, by wiping off, with a bundle of the sage, the body of one who has committed some fault--violated some tabu.  It is used by Contraries to wipe off the ground in a lodge where a Contrary had been seated.  The dried leaves are burned on the coal to make a smoke used in purifying implements or utensils used in ceremony; or to smoke, and so purify, the body of an individual.  This is to drive away bad spirits, and particularly to drive away a bad or ominous dream had by a sick person, which dream may remain in the mind of the person and trouble him.  It may be mixed with 'motsinists' (Lomatium dissectum var. multifidum)--a small pinch of each in about the same quantity--for the same purpose.  The patient who is being smoked sits over the coal on which the sage is being sprinkled, with a blanket over the body and the coal in order to confine the smoke.","Grinnell, George Bird, 1972, The Cheyenne Indians - Their History and Ways of Life Vol.2, Lincoln. University of Nebraska Press, page 190"
5442,401,125,108,36,3,30,Plant used to make wreaths and bracelets for the sun dance and used in the sweat lodge.,"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 36"