# uses

pageno: 79
notes: Berries eaten raw.
rawsource:
Mahar, James Michael., 1953, Ethnobotany of the Oregon Paiutes of the Warm Springs Indian Reservation, Reed College, B.A. Thesis, page 79


pageno: 103
notes:
Berries eaten raw. Only currants found south of the Columbia were eaten raw without ill results.  Those found on the north side were eaten only if mixed with other foods.  Otherwise illness resulted.


pageno: 105
notes: Berries mixed with other berries and used to make traditional dessert.
rawsource:
Jones, Anore, 1983, Nauriat Niginaqtuat = Plants That We Eat, Kotzebue, Alaska.  Maniilaq Association Traditional Nutrition Program, page 105


pageno: 61
notes: Bark and roots used as a physic.
rawsource:
Chandler, R. Frank, Lois Freeman and Shirley N. Hooper, 1979, Herbal Remedies of the Maritime Indians, Journal of Ethnopharmacology 1:49-68, page 61


pageno: 67
notes: Branches used in making arrow shafts.
rawsource:
Swank, George R., 1932, The Ethnobotany of the Acoma and Laguna Indians, University of New Mexico, M.A. Thesis, page 67


pageno: 359
notes: Leaves eaten by horses as forage.
rawsource:
Chestnut, V. K., 1902, Plants Used by the Indians of Mendocino County, California, Contributions from the U.S. National Herbarium 7:295-408., page 359


pageno: 33
notes: Roots used for headaches.
rawsource:
Taylor, Linda Averill, 1940, Plants Used As Curatives by Certain Southeastern Tribes, Cambridge, MA. Botanical Museum of Harvard University, page 33


pageno: 51
notes: Young plants boiled and eaten.
rawsource:
Baker, Marc A., 1981, The Ethnobotany of the Yurok, Tolowa and Karok Indians of Northwest California, Humboldt State University, M.A. Thesis, page 51


pageno: 101
notes: Used to make juice.
rawsource:
Jones, Anore, 1983, Nauriat Niginaqtuat = Plants That We Eat, Kotzebue, Alaska.  Maniilaq Association Traditional Nutrition Program, page 101


pageno: 131
notes:
Decoction of leaves, branches and other boughs taken and used as body and hair wash by sweatbathers.

rawsource:
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


pageno: 131
notes:
Branches used by an Indian doctor to sweep out the grave before the corpse was lowered into it. The grave was swept prevent someone else's spirit from being buried with the dead person.


pageno: 267
notes: Decoction of branches, choke cherry and red willow taken for diarrhea.
rawsource:
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


pageno: 267
notes:
Hips used only sparingly for food because of the seeds and the insipid taste. The hips were eaten with a kind of whitish berry or mixed with wild mushrooms.


pageno: 267
notes:
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.


pageno: 39
notes: Petals used to make tea.
rawsource:
Kraft, Shelly Katheren, 1990, Recent Changes in the Ethnobotany of Standing Rock Indian Reservation, University of North Dakota, M.A. Thesis, page 39


pageno: 85
notes: Fruit sometimes eaten in times of food scarcity.
rawsource:
Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 85


pageno: 242243
notes: Decoction of fruit used for itching piles or any other itch.
rawsource:
Smith, Huron H., 1928, Ethnobotany of the Meskwaki Indians, Bulletin of the Public Museum of the City of Milwaukee 4:175-326, page 242243


pageno: 78
notes: Infusion of root taken for headache or lumbago.
rawsource:
Smith, Huron H., 1933, Ethnobotany of the Forest Potawatomi Indians, Bulletin of the Public Museum of the City of Milwaukee 7:1-230, page 78


pageno: 18
notes: Decoction of fruit 'hips' used for rheumatism.
rawsource:
Bocek, Barbara R., 1984, Ethnobotany of Costanoan Indians, California, Based on Collections by John P. Harrington, Economic Botany 38(2):240-255, page 18


pageno: 39
notes: Infusion of petals given to babies with fever.
rawsource:
Hedges, Ken, 1986, Santa Ysabel Ethnobotany, San Diego Museum of Man  Ethnic Technology Notes, No. 20, page 39


pageno: 99
notes: Fresh fruit used for food.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 99


pageno: 50
notes: Fruit skin eaten for stomach troubles.
rawsource:
Smith, Huron H., 1923, Ethnobotany of the Menomini Indians, Bulletin of the Public Museum of the City of Milwaukee 4:1-174, page 50


pageno: 47
notes: Plant used as an intestinal astringent by forest runners.
rawsource:
Rousseau, Jacques, 1945, Le Folklore Botanique De Caughnawaga, Contributions de l'Institut botanique l'Universite de Montreal 55:7-72, page 47


pageno: 26
notes: Plant used for high fevers and chills.
rawsource:
Romero, John Bruno, 1954, The Botanical Lore of the California Indians, New York. Vantage Press, Inc., page 26


pageno: 266
notes: Hips considered poisonous and would give one an itchy bottom if eaten.
rawsource:
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 266


pageno: 34
notes: Decoction of bark taken by women to ease labor pains in childbirth.
rawsource:
Gunther, Erna, 1973, Ethnobotany of Western Washington, Seattle. University of Washington Press. Revised edition, page 34


pageno: 74
notes: Eaten by deer.
rawsource:
Turner, Nancy J. and Barbara S. Efrat, 1982, Ethnobotany of the Hesquiat Indians of Vancouver Island, Victoria. British Columbia Provincial Museum, page 74


pageno: 123
notes: Infusion of leaves used for medicine.
rawsource:
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 123


pageno: 270
notes: Leaves used to make tea.
rawsource:
Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 270


pageno: 62
notes: Infusion of stems or root bark taken for diarrhea.
rawsource:
Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 62


pageno: 105
notes: Crushed rose hips used to make pemmican.
rawsource:
Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 105


pageno: 129-131
notes: Decoction of root taken by adults and children for diarrhea.
rawsource:
Train, Percy, James R. Henrichs and W. Andrew Archer, 1941, Medicinal Uses of Plants by Indian Tribes of Nevada, Washington DC. U.S. Department of Agriculture, page 129-131


pageno: 267
notes:
Hips eaten only sparingly because of the seeds and the insipid taste. The hips were eaten with a kind of whitish berry or mixed with wild mushrooms.


pageno: 108
notes: Pips eaten in times of famine.
rawsource:
Ray, Verne F., 1932, The Sanpoil and Nespelem:  Salishan Peoples of Northeastern Washington, University of Washington Publications in Anthropology, Vol. 5, page 108


pageno: 25, 26
notes: Compound, astringent and tonic infusion of root used as a wash for piles.
rawsource:
Hamel, Paul B. and Mary U. Chiltoskey, 1975, Cherokee Plants and Their Uses -- A 400 Year History, Sylva, N.C. Herald Publishing Co., page 25, 26


pageno: 356
notes: Plant used as a diarrhea medicine.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 356


pageno: 385386
notes: Infusion of root used to 'arrest flux.'
rawsource:
Smith, Huron H., 1932, Ethnobotany of the Ojibwe Indians, Bulletin of the Public Museum of Milwaukee 4:327-525, page 385386


pageno: 79
notes: Root bark used by the Prairie Potawatomi for sore eyes.
rawsource:
Smith, Huron H., 1933, Ethnobotany of the Forest Potawatomi Indians, Bulletin of the Public Museum of the City of Milwaukee 7:1-230, page 79


pageno: 103
notes: Berries used to make traditional dessert.
rawsource:
Jones, Anore, 1983, Nauriat Niginaqtuat = Plants That We Eat, Kotzebue, Alaska.  Maniilaq Association Traditional Nutrition Program, page 103


pageno: 56
notes: Fruit eaten fresh.
rawsource:
Leighton, Anna L., 1985, Wild Plant Use by the Woods Cree (Nihithawak) of East-Central Saskatchewan, Ottawa. National Museums of Canada. Mercury Series, page 56


pageno: 2223
notes: Berries used fresh.
rawsource:
Arnason, Thor, Richard J. Hebda and Timothy Johns, 1981, Use of Plants for Food and Medicine by Native Peoples of Eastern Canada, Canadian Journal of Botany 59(11):2189-2325, page 2223


pageno: 233
notes: Fruits eaten for food.
rawsource:
Turner, Lucien M., 1890, Ethnology of the Ungava District, Hudson Bay Territory, SI-BAE Annual Report #11:159-350, page 233


pageno: 73
notes: Berries mixed with sugar and seal oil and eaten as a dessert.
rawsource:
Jones, Anore, 1983, Nauriat Niginaqtuat = Plants That We Eat, Kotzebue, Alaska.  Maniilaq Association Traditional Nutrition Program, page 73


pageno: 278
notes: Fruit used for food.
rawsource:
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 278


pageno: 348
notes: Fruit used for food.
rawsource:
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 348


pageno: 272
notes: Fruit used for food.
rawsource:
Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 272


pageno: 180
notes: Root used for diarrhea.
rawsource:
Black, Meredith Jean, 1980, Algonquin Ethnobotany:  An Interpretation of Aboriginal Adaptation in South Western Quebec, Ottawa. National Museums of Canada.  Mercury Series Number 65, page 180


pageno: 92
notes: Fruit eaten fresh.
rawsource:
Black, Meredith Jean, 1980, Algonquin Ethnobotany:  An Interpretation of Aboriginal Adaptation in South Western Quebec, Ottawa. National Museums of Canada.  Mercury Series Number 65, page 92


pageno: 57
notes: Decoction of stem and upper part of the roots used to help a woman recover after childbirth.
rawsource:
Leighton, Anna L., 1985, Wild Plant Use by the Woods Cree (Nihithawak) of East-Central Saskatchewan, Ottawa. National Museums of Canada. Mercury Series, page 57


pageno: 107
notes: Berries used to make traditional dessert.
rawsource:
Jones, Anore, 1983, Nauriat Niginaqtuat = Plants That We Eat, Kotzebue, Alaska.  Maniilaq Association Traditional Nutrition Program, page 107


pageno: 355
notes: Decoction of leaves taken for 'burning and pain when passing water.'
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 355


pageno: 48
notes: Leaves, rhizomes from another plant and wheat flour given to cows at birthing.
rawsource:
Rousseau, Jacques, 1945, Le Folklore Botanique De Caughnawaga, Contributions de l'Institut botanique l'Universite de Montreal 55:7-72, page 48


pageno: 269
notes: Fruit steamed, dried and made into a cake.
rawsource:
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 269


pageno: 274
notes: Leaves mixed with young Nootka rose leaves to make tea.
rawsource:
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 274


pageno: 345
notes: Fruit used for food.
rawsource:
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 345


pageno: 22
notes: Fruit was highly esteemed.
rawsource:
Blankinship, J. W., 1905, Native Economic Plants of Montana, Bozeman. Montana Agricultural College Experimental Station, Bulletin 56, page 22


pageno: 84, 85
notes: Decoction of scraped root given to children for bowel trouble.
rawsource:
Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 84, 85


pageno: 134
notes: Berries soaked in water to make a beverage.
rawsource:
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 134


pageno: 35
notes: Berries sun or fire dried and stored for winter use.
rawsource:
Gunther, Erna, 1973, Ethnobotany of Western Washington, Seattle. University of Washington Press. Revised edition, page 35


pageno: 380
notes: Berries used for food.
rawsource:
Chamberlin, Ralph V., 1911, The Ethno-Botany of the Gosiute Indians of Utah, Memoirs of the American Anthropological Association 2(5):331-405., page 380


pageno: 273
notes: Fruit eaten fresh.
rawsource:
Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 273


pageno: 132
notes: Dried berries soaked in water or boiled and eaten as a dessert.
rawsource:
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 132


pageno: 131
notes: Poultice of powdered stems applied to wounds and cuts.
rawsource:
Train, Percy, James R. Henrichs and W. Andrew Archer, 1941, Medicinal Uses of Plants by Indian Tribes of Nevada, Washington DC. U.S. Department of Agriculture, page 131


pageno: 275
notes: Fruit used for food.
rawsource:
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 275


pageno: 112
notes: Fruit used for food.
rawsource:
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 112


pageno: 57
notes: Fresh fruit used for food.
rawsource:
Perry, Myra Jean, 1975, Food Use of  'Wild'  Plants by Cherokee Indians, The University of Tennessee, M.S. Thesis, page 57


pageno: 2224
notes: Berries used fresh.
rawsource:
Arnason, Thor, Richard J. Hebda and Timothy Johns, 1981, Use of Plants for Food and Medicine by Native Peoples of Eastern Canada, Canadian Journal of Botany 59(11):2189-2325, page 2224


pageno: 276
notes: Berries used to make dried berry cakes for winter use.
rawsource:
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 276


pageno: 124
notes: Berries eaten raw.
rawsource:
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 124


pageno: 270
notes: Green insect galls found on stems burned & the ashes rubbed on babies' navels if they did not heal.
rawsource:
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 270


pageno: 346
notes: Berries used for food.
rawsource:
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 346


pageno: 272
notes: Small fruits rarely eaten.
rawsource:
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 272


pageno: 94
notes: Fruit used to make preserves.
rawsource:
Black, Meredith Jean, 1980, Algonquin Ethnobotany:  An Interpretation of Aboriginal Adaptation in South Western Quebec, Ottawa. National Museums of Canada.  Mercury Series Number 65, page 94


pageno: 79
notes: Decoction of stems taken by women with sickness in their womb.
rawsource:
Carrier Linguistic Committee, 1973, Plants of Carrier Country, Fort St. James, BC. Carrier Linguistic Committee, page 79


pageno: 15
notes: Berries eaten for diarrhea.
rawsource:
Lantis, Margaret, 1959, Folk Medicine and Hygiene, Anthropological Papers of the University of Alaska 8:1-75, page 15


pageno: 279
notes: Berries used to make homemade wine.
rawsource:
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 279


pageno: 74
notes:
Leaves spread at bottom of wooden cooking containers to prevent the hot rocks from burning the wood.


pageno: 347
notes: Berries eaten fresh.
rawsource:
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 347


pageno: 275
notes: Fruit eaten fresh.
rawsource:
Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 275


pageno: 275
notes:
Sprouts available in large amounts often the occasion for sprout parties. Makah women would collect canoe loads of sprouts and pit steam them on the beach.  People would sing and dance while waiting for the steaming sprouts to finish cooking.

rawsource:
Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 275


pageno: 113
notes: Plant, wild parsnip, gooseberry and rose used in the dance of Winwina.
rawsource:
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 113


pageno: 102
notes: Berries eaten fresh.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 102


pageno: 278
notes: Fruit eaten fresh.
rawsource:
Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 278


pageno: 22
notes: Decoction of root taken for diarrhea.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 22


pageno: 282
notes: Berries used for food.
rawsource:
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 282


pageno: 52
notes: Fruit eaten fresh.
rawsource:
Baker, Marc A., 1981, The Ethnobotany of the Yurok, Tolowa and Karok Indians of Northwest California, Humboldt State University, M.A. Thesis, page 52


pageno: 143
notes: Poultice of blossoms and another plant used for babies.
rawsource:
Gilmore, Melvin R., 1933, Some Chippewa Uses of Plants, Ann Arbor. University of Michigan Press, page 143


pageno: 52, 53
notes: Infusion of root taken for colds.
rawsource:
Smith, Huron H., 1933, Ethnobotany of the Forest Potawatomi Indians, Bulletin of the Public Museum of the City of Milwaukee 7:1-230, page 52, 53


pageno: 50
notes: Young stems eaten like celery.
rawsource:
Castetter, Edward F., 1935, Ethnobiological Studies in the American Southwest I.  Uncultivated Native Plants Used as Sources of Food, University of New Mexico Bulletin 4(1):1-44, page 50


pageno: 24
notes: Decoction of leaves and stems taken for diarrhea.
rawsource:
Oswalt, W. H., 1957, A Western Eskimo Ethnobotany, Anthropological Papers of the University of Alaska 6:17-36, page 24


pageno: 260
notes: Leaves eaten by children.
rawsource:
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 260


pageno: 35
notes:
Young, tender leaves boiled and eaten either hot or cold with seal oil and sometimes with sugar. The cooked leaves were sometimes served with a sauce-like coating of imported milk.


pageno: 35
notes: Leaves eaten cold with seal oil and sugar, like a rhubarb dessert.
rawsource:
Jones, Anore, 1983, Nauriat Niginaqtuat = Plants That We Eat, Kotzebue, Alaska.  Maniilaq Association Traditional Nutrition Program, page 35


pageno: 354366
notes: Poultice of dried, pounded root applied to ulcers and swellings.
rawsource:
Densmore, Frances, 1928, Uses of Plants by the Chippewa Indians, SI-BAE Annual Report #44:273-379, page 354366


pageno: 312
notes: Compound decoction taken as blood medicine when 'blood is bad from scrofula.'
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 312


pageno: 2289
notes: Boiled seeds used for diarrhea.
rawsource:
Arnason, Thor, Richard J. Hebda and Timothy Johns, 1981, Use of Plants for Food and Medicine by Native Peoples of Eastern Canada, Canadian Journal of Botany 59(11):2189-2325, page 2289


pageno: 2318
notes: Seeds boiled and used for diarrhea.
rawsource:
Arnason, Thor, Richard J. Hebda and Timothy Johns, 1981, Use of Plants for Food and Medicine by Native Peoples of Eastern Canada, Canadian Journal of Botany 59(11):2189-2325, page 2318


pageno: 131132
notes: Poultice of pulped root applied to rheumatic pains.
rawsource:
Train, Percy, James R. Henrichs and W. Andrew Archer, 1941, Medicinal Uses of Plants by Indian Tribes of Nevada, Washington DC. U.S. Department of Agriculture, page 131132


pageno: 67
notes: Poultice of chewed roots used for pain and swelling of sprained or swollen areas.
rawsource:
Mahar, James Michael., 1953, Ethnobotany of the Oregon Paiutes of the Warm Springs Indian Reservation, Reed College, B.A. Thesis, page 67


pageno: 34, 73
notes: Plant used for colds.
rawsource:
Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 34, 73


pageno: 357
notes: Plant used for ant bites and infected cuts.
rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 357


pageno: 53
notes: Roots used as a dye.
rawsource:
Watahomigie, Lucille J., 1982, Hualapai Ethnobotany, Peach Springs, AZ. Hualapai Bilingual Program, Peach Springs School District #8, page 53


pageno: 30
notes: Plant used for medicine.
rawsource:
Lynch, Regina H., 1986, Cookbook, Chinle, AZ. Navajo Curriculum Center, Rough Rock Demonstration School, page 30


pageno: 43
notes:
Dried, ground roots used as a brown dye. The roots were sometimes dried and stored indefinitely.  When ready for use, the dried roots were ground.  By this aging process, various shades were obtained, from a greyed yellow to a dull red.  Several handfuls of the fresh roots boiled in water yield a lemon yellow, and when more of the root was used and boiled longer, a soft orange or orange brown was obtained.  If the mixture was boiled in an iron vessel, the reaction formed a red brown or mahogany dye.  When mixed with indigo, a green dye was produced.


pageno: 43
notes:
Dried, ground roots used as a green dye. The roots were sometimes dried and stored indefinitely.  When ready for use, the dried roots were ground.  By this aging process, various shades were obtained, from a greyed yellow to a dull red.  Several handfuls of the fresh roots boiled in water yield a lemon yellow, and when more of the root was used and boiled longer, a soft orange or orange brown was obtained.  If the mixture was boiled in an iron vessel, the reaction formed a red brown or mahogany dye.  When mixed with indigo, a green dye was produced.


pageno: 43
notes:
Dried, ground roots used as a orange dye. The roots were sometimes dried and stored indefinitely.  When ready for use, the dried roots were ground.  By this aging process, various shades were obtained, from a greyed yellow to a dull red.  Several handfuls of the fresh roots boiled in water yield a lemon yellow, and when more of the root was used and boiled longer, a soft orange or orange brown was obtained.  If the mixture was boiled in an iron vessel, the reaction formed a red brown or mahogany dye.  When mixed with indigo, a green dye was produced.


pageno: 43
notes:
Dried, ground roots used as a red dye. The roots were sometimes dried and stored indefinitely.  When ready for use, the dried roots were ground.  By this aging process, various shades were obtained, from a greyed yellow to a dull red.  Several handfuls of the fresh roots boiled in water yield a lemon yellow, and when more of the root was used and boiled longer, a soft orange or orange brown was obtained.  If the mixture was boiled in an iron vessel, the reaction formed a red brown or mahogany dye.  When mixed with indigo, a green dye was produced.


pageno: 43
notes:
Dried, ground roots used as a yellow dye. The roots were sometimes dried and stored indefinitely.  When ready for use, the dried roots were ground.  By this aging process, various shades were obtained, from a greyed yellow to a dull red.  Several handfuls of the fresh roots boiled in water yield a lemon yellow, and when more of the root was used and boiled longer, a soft orange or orange brown was obtained.  If the mixture was boiled in an iron vessel, the reaction formed a red brown or mahogany dye.  When mixed with indigo, a green dye was produced.


pageno: 58
notes: Decoction of whole plant applied externally to painful joints.
rawsource:
Leighton, Anna L., 1985, Wild Plant Use by the Woods Cree (Nihithawak) of East-Central Saskatchewan, Ottawa. National Museums of Canada. Mercury Series, page 58


pageno: 56, 57
notes: Decoction of white root used to regulate menstruation.
rawsource:
Speck, Frank G., 1941, A List of Plant Curatives Obtained From the Houma Indians of Louisiana, Primitive Man 14:49-75, page 56, 57


pageno: 85
rawsource: Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 85
notes:
Strong infusion of root made and given to women by their husbands to help them to become pregnant. A strong infusion of root was made by the husband of a childless wife and given to her morning, noon, sunset and bed time for a month to help her to become pregnant.  If the medicine did not work, it was because the wife's heart was not good.


pageno: 84
notes:
Used as substitute for rhubarb in pies or added to water and the solution used as a salt substitute.

rawsource:
Black, Meredith Jean, 1980, Algonquin Ethnobotany:  An Interpretation of Aboriginal Adaptation in South Western Quebec, Ottawa. National Museums of Canada.  Mercury Series Number 65, page 84


pageno: 47
notes:
Peeled root used to make a burnt orange dye. The procedure involved was described by children at the Wind River Community Day School as follows:  'We break the roots into inch pieces.  We then spread them out very thin on papers.  We place them in the sun.  We let it get very dry.  After it is very dry we put it into water.  We let it soak for a few days.  We then boil it in the water it has soaked in.  After it has boiled a long time we put some alum in it.  This sets the color.'


pageno: 132133
notes: Decoction of roots taken for stomachaches.
rawsource:
Train, Percy, James R. Henrichs and W. Andrew Archer, 1941, Medicinal Uses of Plants by Indian Tribes of Nevada, Washington DC. U.S. Department of Agriculture, page 132133


pageno: 55, 56
notes: Crushed, small root juice rubbed into sore eyes as a counterirritant.
rawsource:
Speck, Frank G., 1941, A List of Plant Curatives Obtained From the Houma Indians of Louisiana, Primitive Man 14:49-75, page 55, 56


pageno: 242
notes: Berries or seeds used for grass sickness: low fever, headache and weight loss.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 242


pageno: 90
notes: Rootstocks used for food.
rawsource:
Coville, Frederick V., 1897, Notes On The Plants Used By The Klamath Indians Of Oregon., Contributions from the U.S. National Herbarium 5(2):87-110, page 90


pageno: 396
notes: Used as a medicine for man.
rawsource:
Smith, Huron H., 1932, Ethnobotany of the Ojibwe Indians, Bulletin of the Public Museum of Milwaukee 4:327-525, page 396


pageno: 396
notes:
Corms, a most valued food, boiled fresh, dried or candied with maple sugar. Muskrat and beavers store them in large caches, which the Indians have learned to recognize and appropriate.


pageno: 65
notes: Roasted or boiled tubers used for food.
rawsource:
Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 65


pageno: 65
notes:
Infusion of whole plant & rhizomes from another plant given to children who scream during the night.


pageno: 254
notes: Muskrats gathered these corms for winter store of food and found to save the trouble of digging.
rawsource:
Smith, Huron H., 1928, Ethnobotany of the Meskwaki Indians, Bulletin of the Public Museum of the City of Milwaukee 4:175-326, page 254


pageno: 94
notes:
Plant, growing along the streams and lakes, used as food by many tribes. Several days were required to cook the potatoes properly.  The potatoes were cooked in a hole six feet deep.  Thus, an article, unfit to eat raw, was made very nutritious and very palatable.

rawsource:
Smith, Huron H., 1933, Ethnobotany of the Forest Potawatomi Indians, Bulletin of the Public Museum of the City of Milwaukee 7:1-230, page 94


pageno: 112
notes: Plant used as a love charm and for 'witchcraft.'
rawsource:
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 112


pageno: 133
notes: Root used for tuberculosis.
rawsource:
Black, Meredith Jean, 1980, Algonquin Ethnobotany:  An Interpretation of Aboriginal Adaptation in South Western Quebec, Ottawa. National Museums of Canada.  Mercury Series Number 65, page 133


pageno: 358
notes: Boiled tubers peeled and used for food.
rawsource:
Gilmore, Melvin R., 1913, Some Native Nebraska Plants With Their Uses by the Dakota, Collections of the Nebraska State Historical Society 17:358-70, page 358


pageno: 91
notes: Plant used for arthritic pain, rheumatism, aches, pain and swelling.
rawsource:
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 91


pageno: 7
notes: Flowers sucked by children for the sweet nectar.
rawsource:
Jones, Anore, 1983, Nauriat Niginaqtuat = Plants That We Eat, Kotzebue, Alaska.  Maniilaq Association Traditional Nutrition Program, page 7


pageno: 67
notes: Infusion of bark shavings used for diarrhea.
rawsource:
Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 67


pageno: 135
notes: Decoction of branch tips used for soaking the feet and legs for cramps.
rawsource:
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 135


pageno: 30
notes: Poultice of inner bark applied to sores.
rawsource:
Oswalt, W. H., 1957, A Western Eskimo Ethnobotany, Anthropological Papers of the University of Alaska 6:17-36, page 30


pageno: 58
notes:
Bark used to tie or fasten many things. Bark was used to tie the fish roasting sticks, rock fish net weights, birch bark moose calls, and snowshoe frames, which were tied together before they were bent, as well as bundles to be carried by hand.


pageno: 136
notes: Poultice of inner cambium and powdered tree fungus applied to serious cuts.
rawsource:
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 136


pageno: 136
notes:
Decoction of branches taken by women for several months after childbirth to increase the blood flow.

rawsource:
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 136


pageno: 214
notes: Young shoots used for basketry.
rawsource:
Weber, Steven A. and P. David Seaman, 1985, Havasupai Habitat: A. F. Whiting's Ethnography of a Traditional Indian Culture, Tucson. The University of Arizona Press, page 214


pageno: 247
notes:
Decoction of bark taken for menstruation sickness: yellow eyes and skin, weakness and shaking head. If a man has sexual intercourse with a woman during her menstrual period, the results were more serious than the other menstruation sickness.  A doctor would never do this, as it would damage the 'medicine' which he has in his body.  Other men were, sometimes, willing to take the risk.


pageno: 163
notes: Plant used as a ceremonial emetic.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 163


pageno: 398
notes: Infusion of plant taken as an emetic to vomit the object the witch 'shot' into the body.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 398


pageno: 371
notes: Infusion of roots used as a hunting medicine to increase hunting luck.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 371


pageno: 249
notes: Bark used as a medicine to prevent adultery.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 249


pageno: 232
notes: Plant used for lion sickness: panting, staring and tongue hanging out.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 232


pageno: 325
notes:
Plant made into medicine and used to prevent the new mother's condition from contaminating the camp.

rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 325


pageno: 244
notes:
Infusion of bark taken & used as a bath for menstruation sickness: lassitude, laziness & weakness. If a woman does not eat by herself during her menstrual period, the other inhabitants of her camp will get sick.  Both sexes are thus affected, but men are particularly vulnerable.

rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 244


pageno: 81, 82
notes: Decoction of root bark used for hemorrhages.
rawsource:
Smith, Huron H., 1933, Ethnobotany of the Forest Potawatomi Indians, Bulletin of the Public Museum of the City of Milwaukee 7:1-230, page 81, 82


pageno: 30
notes: Used to make the framework of the sweat lodges.
rawsource:
Johnston, Alex, 1987, Plants and the Blackfoot, Lethbridge, Alberta. Lethbridge Historical Society, page 30


pageno: 53
notes: Stems used for the main ribs in baskets as an alternate for Corylus stems.
rawsource:
Baker, Marc A., 1981, The Ethnobotany of the Yurok, Tolowa and Karok Indians of Northwest California, Humboldt State University, M.A. Thesis, page 53


pageno: 118
notes: Decoction of bark or leaves used for sore throats.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 118


pageno: 331
notes: Roots used to make baskets.
rawsource:
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


pageno: 17, 60
notes: Leaves chewed for mouth sores.
rawsource:
Lantis, Margaret, 1959, Folk Medicine and Hygiene, Anthropological Papers of the University of Alaska 8:1-75, page 17, 60


pageno: 242
notes: Used to make baskets.
rawsource:
Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 242


pageno: 29, 78
notes: Compound infusion of plant used for scrofula.
rawsource:
Tantaquidgeon, Gladys, 1942, A Study of Delaware Indian Medicine Practice and Folk Beliefs, Harrisburg. Pennsylvania Historical Commission, page 29, 78


pageno: 103
notes: Plant used to make a medicine and given to students in medical training.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 103


pageno: 126
notes:
Cut, peeled willows dipped in hot water to make them tough and pliable and made into baskets. The best time for weaving willow baskets of various forms and sizes was during the springtime.


pageno: 73
notes: Peeled stems used in basketry.
rawsource:
Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 73


pageno: 70
rawsource: Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 70
notes:
Eight or twelve willows trimmed at the ends, tied together & used for stirring fire toasted foods. The willows were used for stirring corn, popcorn and any other food toasted over a fire.


pageno: 287
notes: Branches used to hang drying oolichans.
rawsource:
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 287


pageno: 56
notes: Twigs split in half lengthwise, sun dried and used as the foundation of coiled basketry.
rawsource:
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 56


pageno: 58
notes: Used for sewing coiled basketry.
rawsource:
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 58


pageno: 388389
notes: Bark used for stomach troubles.
rawsource:
Smith, Huron H., 1932, Ethnobotany of the Ojibwe Indians, Bulletin of the Public Museum of Milwaukee 4:327-525, page 388389


pageno: 23
notes: Younger stems used extensively for making walking sticks.
rawsource:
Blankinship, J. W., 1905, Native Economic Plants of Montana, Bozeman. Montana Agricultural College Experimental Station, Bulletin 56, page 23


pageno: 10
notes: Leaves made the mouth smell good.
rawsource:
Jones, Anore, 1983, Nauriat Niginaqtuat = Plants That We Eat, Kotzebue, Alaska.  Maniilaq Association Traditional Nutrition Program, page 10


pageno: 288
notes:
Whips used to lash opponents in the 'hoop and pole game.' In the Haisla 'hoop and pole game,' players attempted to spear a rolling hoop.  If a player succeeded in spearing the hoop, he was lashed by his opponent with a willow whip.  If, however, the spearman retrieved his spear, the hoop and the whip, his team would get the next throw of the hoop.

rawsource:
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 288


pageno: 17
notes:
Branches used to construct the many different sweat lodges. The Horn Society sweat lodge was constructed of fourteen willows.  The Holy Woman's sweat lodge in the Sun Dance was made of one hundred willows, which had been gathered by members of the Pigeon Society.  The Motokiks Society (a woman's society) constructed its lodge with twelve willows.  Medicine Pipes had fourteen.  The used frame of a sweat lodge was left on the prairie.


pageno: 655
notes: Compound infusion of root taken for fever with nausea and vomiting.
rawsource:
Swanton, John R, 1928, Religious Beliefs and Medical Practices of the Creek Indians, SI-BAE Annual Report #42:473-672, page 655


pageno: 5, 6
notes: Decoction of inner bark used as a wash for mouth sores.
rawsource:
Lantis, Margaret, 1959, Folk Medicine and Hygiene, Anthropological Papers of the University of Alaska 8:1-75, page 5, 6


pageno: 43
notes: Leaves eaten in early summer to protect against disease.
rawsource:
Lantis, Margaret, 1959, Folk Medicine and Hygiene, Anthropological Papers of the University of Alaska 8:1-75, page 43


pageno: 23
notes: Decoction of inner and outer bark gargled for sore throat.
rawsource:
Lantis, Margaret, 1959, Folk Medicine and Hygiene, Anthropological Papers of the University of Alaska 8:1-75, page 23


pageno: 29
notes: Used as the frame in coiled basketry.
rawsource:
Watahomigie, Lucille J., 1982, Hualapai Ethnobotany, Peach Springs, AZ. Hualapai Bilingual Program, Peach Springs School District #8, page 29


pageno: 564
notes: Used extensively in making prayer sticks.
rawsource:
White, Leslie A, 1945, Notes on the Ethnobotany of the Keres, Papers of the Michigan Academy of Arts, Sciences and Letters 30:557-568, page 564


pageno: 38
notes:
Sticks used for the Night Chant and Mountain Chant. For the first day's ceremony of the Mountain Chant, willow sticks were gathered to make the emblem of the concentration of the four winds.  A square was made with these sticks, leaving the ends projecting at the corners.  The square was then placed over the invalid's head.  For the rite of charcoal painting in the Night chant, a quantity of willow sticks, together with several pieces of pine bark, were burned to charcoal.  The ashes of two different kinds of weeds, together with the ashes of two small feathers, were then added to the fat of a goat, mountain sheep or other animal, made into balls and daubed on the usual parts of the body.


pageno: 2302
notes: Heated poultice of inner bark applied to the throat for diphtheria.
rawsource:
Arnason, Thor, Richard J. Hebda and Timothy Johns, 1981, Use of Plants for Food and Medicine by Native Peoples of Eastern Canada, Canadian Journal of Botany 59(11):2189-2325, page 2302


pageno: 73, 74
notes: Stems thrust in gashes on forearms of grieving young men at funeral ceremony.
rawsource:
Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 73, 74


pageno: 73
notes:
Stems used in funeral customs. The burial ceremony occurred four days after the death.  The young men and friends of the family of the deceased accompanied the funeral party to the grave where they made parallel gashes in the skin of the forearm and thrust the willow stems into the gashes.  The stems were bathed with the young men's blood who attested their sympathy to the living and sang the tribal Song to the Spirit.  The song was one of cheer to the departing spirit and one of sympathy to the bereaved.

rawsource:
Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 73


pageno: 133-136
notes: Burned root taken as pills or infusion of burned stems taken for diarrhea.
rawsource:
Train, Percy, James R. Henrichs and W. Andrew Archer, 1941, Medicinal Uses of Plants by Indian Tribes of Nevada, Washington DC. U.S. Department of Agriculture, page 133-136


pageno: 7
notes: Fresh leaves chewed for mouth sores.
rawsource:
Kari, Priscilla Russe, 1985, Upper Tanana Ethnobotany, Anchorage. Alaska Historical Commission, page 7


pageno: 7
notes:
Leafless stems waved in the air to scare wolves away. Wolves were said to dislike the noise this made and would leave the area.


pageno: 279
notes: Decoction of bark used as a wash for sores.
rawsource:
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 279


pageno: 279
notes:
Branches with the bark and leaves twisted and used for tying and binding in construction. The branches were used for tying and binding, especially in constructing the underground winter pit houses and in making fish traps, weirs and rafts.


pageno: 32
notes: Infusion of pounded leaves taken as a blood tonic.
rawsource:
Romero, John Bruno, 1954, The Botanical Lore of the California Indians, New York. Vantage Press, Inc., page 32


pageno: 27
notes: Sprouts boiled and eaten with butter or small pieces of mutton fat.
rawsource:
Lynch, Regina H., 1986, Cookbook, Chinle, AZ. Navajo Curriculum Center, Rough Rock Demonstration School, page 27


pageno: 136
notes: Leaves eaten, smoked and used in the sweathouse for colds.
rawsource:
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 136


pageno: 136
notes:
Fresh, crushed leaves applied to armpits by hunters to eliminate body odors and detection from game.


pageno: 54
notes: Seeds placed under the eyelids while sleeping to remove sand particles.
rawsource:
Romero, John Bruno, 1954, The Botanical Lore of the California Indians, New York. Vantage Press, Inc., page 54


pageno: 28
notes: Ground seeds used for pinole.
rawsource:
Murphey, Edith Van Allen, 1990, Indian Uses of Native Plants, Glenwood, Ill. Meyerbooks.  Originally published in 1959, page 28


pageno: 33, 91
notes: Smoke blown in face or plant taken in a drink for epilepsy or faintness.
rawsource:
Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 33, 91


pageno: 136137
notes: Decoction of leaf and sometimes stem taken for stomachaches.
rawsource:
Train, Percy, James R. Henrichs and W. Andrew Archer, 1941, Medicinal Uses of Plants by Indian Tribes of Nevada, Washington DC. U.S. Department of Agriculture, page 136137


pageno: 138
notes: Infusion of dried flowers taken for diarrhea.
rawsource:
Train, Percy, James R. Henrichs and W. Andrew Archer, 1941, Medicinal Uses of Plants by Indian Tribes of Nevada, Washington DC. U.S. Department of Agriculture, page 138


pageno: 111
notes: Poultice of heated stems applied to the body that ached from rheumatism and similar disorders.
rawsource:
Mahar, James Michael., 1953, Ethnobotany of the Oregon Paiutes of the Warm Springs Indian Reservation, Reed College, B.A. Thesis, page 111


pageno: 199
notes:
Decoction of finely chopped bark taken for arthritis. One informant cautioned that this decoction must be boiled in a non-metal pot or it would become poisonous.

rawsource:
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 199


pageno: 199
notes:
Berry juice used for marinating fish. The berries were mashed in birch bark baskets, and when the fish had been split open along the backbone in preparation for barbecuing, it was soaked for a while in elderberry juice to flavor it.  Then, the fish was taken out, the berry seeds scraped off and the fish barbecued and eaten.


pageno: 436
notes: Poultice of bruised leaves applied to burns.
rawsource:
Merriam, C. Hart, 1966, Ethnographic Notes on California Indian Tribes, University of California Archaeological Research Facility, Berkeley, page 436


pageno: 236
notes: Infusion of bark scraped upward and used as an emetic.
rawsource:
Black, Meredith Jean, 1980, Algonquin Ethnobotany:  An Interpretation of Aboriginal Adaptation in South Western Quebec, Ottawa. National Museums of Canada.  Mercury Series Number 65, page 236


pageno: 138
notes: Infusion of blossoms taken for colds.
rawsource:
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 138


pageno: 448
notes: Poultice of bark applied for headaches.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 448


pageno: 449
notes: Decoction of bark taken as a physic.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 449


pageno: 167
notes:
Root bark used as a purification emetic after funerals, at doctor's school & after death of patient.


pageno: 64
notes: Infusion of roots used as an emetic and purgative for stomach pain.
rawsource:
Smith, Harlan I., 1929, Materia Medica of the Bella Coola and Neighboring Tribes of British Columbia, National Museum of Canada Bulletin 56:47-68, page 64


pageno: 24
notes: Bark, juniper roots and cow parsnip roots used for evil witchcraft victims.
rawsource:
Gottesfeld, Leslie M. J. and Beverley Anderson, 1988, Gitksan Traditional Medicine: Herbs And Healing, Journal of Ethnobiology 8(1):13-33, page 24


pageno: 280
notes: Root extract taken to induce vomiting.
rawsource:
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 280


pageno: 318
notes: Fruit steamed, sun dried and placed in bentwood cedar boxes for storage.
rawsource:
Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 318


pageno: 27, 28
notes: Decoction of peeled twigs, a drastic purgative, taken for severe constipation.
rawsource:
Smith, Huron H., 1923, Ethnobotany of the Menomini Indians, Bulletin of the Public Museum of the City of Milwaukee 4:1-174, page 27, 28


pageno: 360361
notes: Decoction of inner bark, considered dangerous, taken as a cathartic.
rawsource:
Smith, Huron H., 1932, Ethnobotany of the Ojibwe Indians, Bulletin of the Public Museum of Milwaukee 4:327-525, page 360361


pageno: 199
notes:
Mashed berries dried in cakes, broken off and added to salmon head soup and other dishes. The berries were said to taste like sulfur.


pageno: 199
notes:
Berry juice used to marinate salmon. The berries were mashed in birch bark baskets, and when the fish had been split open along the backbone in preparation for barbecuing, it was soaked for a while in elderberry juice to flavor it.  Then, the fish was taken out, the berry seeds scraped off and the fish barbecued and eaten.


pageno: 137138
notes: Dried ripe berries eaten or decoction of root taken for diarrhea.
rawsource:
Train, Percy, James R. Henrichs and W. Andrew Archer, 1941, Medicinal Uses of Plants by Indian Tribes of Nevada, Washington DC. U.S. Department of Agriculture, page 137138


pageno: 100
notes: Infusion of bark and roots taken by boys and girls as a purgative to cleanse the system.
rawsource:
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 100


pageno: 90
notes: Berries dried for storage.
rawsource:
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 90


pageno: 52
notes: Berries used for food.
rawsource:
Vestal, Paul A. and Richard Evans Schultes, 1939, The Economic Botany of the Kiowa Indians, Cambridge MA. Botanical Museum of Harvard University, page 52


pageno: 171
notes: Root chewed for heart trouble.
rawsource:
Black, Meredith Jean, 1980, Algonquin Ethnobotany:  An Interpretation of Aboriginal Adaptation in South Western Quebec, Ottawa. National Museums of Canada.  Mercury Series Number 65, page 171


pageno: 338
notes: Compound infusion of roots and whisky taken as blood remedy and for tape worms.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 338


pageno: 336
notes: Compound infusion of plants taken for diarrhea.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 336


pageno: 337
notes: Compound infusion of roots taken as a blood purifier.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 337


pageno: 44
notes: Infusion of dried root fragments used as ear drops for earaches.
rawsource:
Rousseau, Jacques, 1945, Le Folklore Botanique De Caughnawaga, Contributions de l'Institut botanique l'Universite de Montreal 55:7-72, page 44


pageno: 377378
notes: Root juice on maple sugar used for sore throat.
rawsource:
Smith, Huron H., 1932, Ethnobotany of the Ojibwe Indians, Bulletin of the Public Museum of Milwaukee 4:327-525, page 377378


pageno: 426
notes:
Fresh or dried roots used as an orange dye to paint faces with clan marks. The roots were used in four or five combinations in dyeing various materials.


pageno: 426
notes:
Fresh or dried roots used as a dark yellow dye to paint faces with clan marks. The roots were used in four or five combinations in dyeing various materials.


pageno: 68
notes: Infusion of root used for diphtheria, considered a throat disease.
rawsource:
Smith, Huron H., 1933, Ethnobotany of the Forest Potawatomi Indians, Bulletin of the Public Museum of the City of Milwaukee 7:1-230, page 68


pageno: 386
notes:
Plant grew near good luck water. This plant grew naturally in swamps.  It was believed that even if you found it in a dry place, if you searched you would find water near by.  The water bubbled up in a little hole and disappeared again soon.  This was good luck water.  When a woman was making baskets, she went to it, if she knew where it was and washed her hands.  Then she would have good luck in making her baskets and perhaps would sell them at a high price.  When people were gambling, they would go and wash their hands in a 'lucky water.'  If you found a lucky water, you would not tell anyone, but would keep it secret, so that no unclean person would go near it.


pageno: 56
notes: Root thought to be used by sorcerers for evil purpose.
rawsource:
Smith, Huron H., 1923, Ethnobotany of the Menomini Indians, Bulletin of the Public Museum of the City of Milwaukee 4:1-174, page 56


pageno: 358
notes: Wood used for construction.
rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 358


pageno: 44
notes:
Wood used to make planting sticks, knitting needles, heddle sticks, distaff handles used in weaving.


pageno: 138139
notes: Infusion of burned plant taken for diarrhea.
rawsource:
Train, Percy, James R. Henrichs and W. Andrew Archer, 1941, Medicinal Uses of Plants by Indian Tribes of Nevada, Washington DC. U.S. Department of Agriculture, page 138139


pageno: 69
notes: Twigs used as needles in the manufacture of tule and cattail mats.
rawsource:
Mahar, James Michael., 1953, Ethnobotany of the Oregon Paiutes of the Warm Springs Indian Reservation, Reed College, B.A. Thesis, page 69


pageno: 131
notes: Roots used as a diuretic.
rawsource:
Raymond, Marcel., 1945, Notes Ethnobotaniques Sur Les Tete-De-Boule De Manouan, Contributions de l'Institut botanique l'Universite de Montreal 55:113-134, page 131


pageno: 59
notes: Decoction or infusion of leaves taken for sickness associated with absence of menstrual period.
rawsource:
Leighton, Anna L., 1985, Wild Plant Use by the Woods Cree (Nihithawak) of East-Central Saskatchewan, Ottawa. National Museums of Canada. Mercury Series, page 59


pageno: 52, 53
notes: Plant thought to be used by sorcerers.
rawsource:
Smith, Huron H., 1923, Ethnobotany of the Menomini Indians, Bulletin of the Public Museum of the City of Milwaukee 4:1-174, page 52, 53


pageno: 25, 80
notes: Compound containing root bark used as a blood purifier.
rawsource:
Tantaquidgeon, Gladys, 1942, A Study of Delaware Indian Medicine Practice and Folk Beliefs, Harrisburg. Pennsylvania Historical Commission, page 25, 80


pageno: 219
notes: Infusion of bark taken & used as bath for babies with monkey sickness: fever, itch & enlarged eyes.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 219


pageno: 225
notes:
Infusion of bark taken as an emetic by children & adults for dog sickness: appetite loss & drooling.

rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 225


pageno: 21
notes: Leaves preserved in seal oil and eaten with fish or meat or used fresh in salads.
rawsource:
Jones, Anore, 1983, Nauriat Niginaqtuat = Plants That We Eat, Kotzebue, Alaska.  Maniilaq Association Traditional Nutrition Program, page 21


pageno: 344
notes: Compound infusion of roots and leaves taken as a blood purifier.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 344


pageno: 359
notes:
Long stems made into a ball and used as an instrument in children's games. The long stems were made into a ball by bending over the base of several together and the remaining length braided together to form a swinging handle.


pageno: 381
notes: Lower, tender stem portions formerly used for food.
rawsource:
Chamberlin, Ralph V., 1911, The Ethno-Botany of the Gosiute Indians of Utah, Memoirs of the American Anthropological Association 2(5):331-405., page 381


pageno: 323
notes:
Braided stems used as one of the five coverings of the sacred clamshell. The sacred clamshell was kept wrapped in five coverings.  The innermost covering was the bladder of a buffalo bull; the second, a covering made of the spotted skin of a fawn; the third was a covering made of braided cattails; the fourth, a very broad piece of deerskin and finally the fifth and outermost covering was made of braided hair from the head of a buffalo bull.


pageno: 737
notes: Outer surface split and twisted into weft cords and warp used in making baskets.
rawsource:
Coville, Frederick V., 1904, Wokas, a Primitive Food of the Klamath Indians., Smithsonian Institution, US. National Museum., page 737


pageno: 81
notes: Tall, round stems sun dried and sewn together to make mats, sleeping compartments and mattresses.
rawsource:
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 81


pageno: 81
notes: Used for wefts and binding tule items.
rawsource:
Fowler, Catherine S., 1990, Tule Technology:  Northern Paiute Uses of Marsh Resources in Western Nevada, Washington, D.C. Smithsonian Institution Press, page 81


pageno: 86
notes: Used as the warps and the twining wefts for clothing.
rawsource:
Fowler, Catherine S., 1990, Tule Technology:  Northern Paiute Uses of Marsh Resources in Western Nevada, Washington, D.C. Smithsonian Institution Press, page 86


pageno: 83
notes: Used as the warps for sandals.
rawsource:
Fowler, Catherine S., 1990, Tule Technology:  Northern Paiute Uses of Marsh Resources in Western Nevada, Washington, D.C. Smithsonian Institution Press, page 83


pageno: 87
notes: Used in a simple pile for seating.
rawsource:
Fowler, Catherine S., 1990, Tule Technology:  Northern Paiute Uses of Marsh Resources in Western Nevada, Washington, D.C. Smithsonian Institution Press, page 87


pageno: 72
notes: Basal lengths of stalks eaten fresh.
rawsource:
Fowler, Catherine S., 1990, Tule Technology:  Northern Paiute Uses of Marsh Resources in Western Nevada, Washington, D.C. Smithsonian Institution Press, page 72


pageno: 78
notes: Used to make egg bags for transporting gathered eggs.
rawsource:
Fowler, Catherine S., 1990, Tule Technology:  Northern Paiute Uses of Marsh Resources in Western Nevada, Washington, D.C. Smithsonian Institution Press, page 78


pageno: 140
notes: Stems used to make plain-twined baskets.
rawsource:
Barrett, S. A., 1908, Pomo Indian Basketry, University of California Publications in American Archaeology and Ethnology 7:134-308, page 140


pageno: 92
notes: Skins used as swaddling clothes or soft padding.
rawsource:
Barrett, S. A., 1952, Material Aspects of Pomo Culture, Bulletin of the Public Museum of the City of Milwaukee 20, page 92


pageno: 28
notes: Root used to form the black part of the basket design.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 28


pageno: 115
notes: Burned stalk ashes used on baby's bleeding navel.
rawsource:
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 115


pageno: 115
notes:
Stems woven or sewn with Indian hemp twine to make mats. Food was placed on tule mats in order to dry it. The mats were also used as place mats for eating, as floor covering in lodges, as room partitions in pit houses, as walls for summer lodges and as mattresses and pillows.


pageno: 192
notes: Plant used by children to make tiny snares to catch small fish.
rawsource:
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 192


pageno: 332
notes: Shoots used to make baskets.
rawsource:
Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 332


pageno: 28
notes:
Root used to form the black part of the basket design. Roots were stained by burying them in the mud with ashes until a black color was obtained.


pageno: 74
notes: Seeds parched, ground into flour and made into mush.
rawsource:
Fowler, Catherine S., 1990, Tule Technology:  Northern Paiute Uses of Marsh Resources in Western Nevada, Washington, D.C. Smithsonian Institution Press, page 74


pageno: 6
notes:
Grass used for basketry. This sedge has a central section, coal-black, which color can be deepened by burying in manure or in blue mud.


pageno: 60
notes: Poultice of stem pith applied under the dressing to stop bleeding.
rawsource:
Leighton, Anna L., 1985, Wild Plant Use by the Woods Cree (Nihithawak) of East-Central Saskatchewan, Ottawa. National Museums of Canada. Mercury Series, page 60


pageno: 418
notes:
Rushes used for the best mats. The bleached rushes were immersed in water for a few days and then cleansed.  They selected long rushes, with small diameters, so that the pith content was small.  When the mat was in service, such fibers were not readily crushed.  The rush, when gathered, is an intense green, white only at the base where it stands in water.  All rushes were first bleached pure white, and afterwards colored as desired.  They were pulled, rather than cut, in order to obtain the maximum length.  When thoroughly bleached and dried, they dyed them with white men's dyes.  Formerly they used native dyes, which they really preferred.  The bleached rushes predominated in any rug, and were ivory-white in color.  The finished rug or mat was three feet wide and from four to eight feet long, and sold for from $8 to $30 in 1923.  The edge was bound securely with nettle fiber cord.


pageno: 37
notes: Used to make berry picking and root digging baskets.
rawsource:
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 37


pageno: 116
notes: Grass formerly used to cut a newborn baby's umbilical cord.
rawsource:
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 116


pageno: 316
notes: Rootstocks used to make fine baskets.
rawsource:
Chestnut, V. K., 1902, Plants Used by the Indians of Mendocino County, California, Contributions from the U.S. National Herbarium 7:295-408., page 316


pageno: 385
notes: Plant used for chills and fevers.
rawsource:
Chestnut, V. K., 1902, Plants Used by the Indians of Mendocino County, California, Contributions from the U.S. National Herbarium 7:295-408., page 385


pageno: 31, 80
notes: Plant top used as a laxative and 'stomach stimulant.'
rawsource:
Tantaquidgeon, Gladys, 1942, A Study of Delaware Indian Medicine Practice and Folk Beliefs, Harrisburg. Pennsylvania Historical Commission, page 31, 80


pageno: 256
notes: Leaves used for bedwetting.
rawsource:
Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 256


pageno: 205
notes: Plant used for sore gums.
rawsource:
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 205


pageno: 359
notes: Poultice of flowers and leaves used for sore muscles.
rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 359


pageno: 32, 98
notes: Ground leaves applied to pimples.
rawsource:
Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 32, 98


pageno: 327
notes: Infusion of plant used as a medicinal tea.
rawsource:
Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 327


pageno: 38
notes:
Fleshy stems and boiled leaves used for food. The leaves were edible only when boiled.  The plant was eaten only when young and tender.


pageno: 360
notes: Poultice of flowers and leaves used for sore muscles.
rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 360


pageno: 156
notes: Decoction of plants used as a steam bath for sores.
rawsource:
Hocking, George M., 1956, Some Plant Materials Used Medicinally and Otherwise by the Navaho Indians in the Chaco Canyon, New Mexico, El Palacio 56:146-165, page 156


pageno: 59, 60
notes: Cold infusion of pulverized root rubbed over limbs for 'aching bones.'
rawsource:
Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 59, 60


pageno: 4
rawsource: Akana, Akaiko, 1922, Hawaiian Herbs of Medicinal Value, Honolulu: Pacific Book House, page 4
notes:
Plant & other ingredients pounded, mixed, squeezed & resulting juice used as wash for skin diseases.


pageno: 97
notes: Poultice of warmed, new foliage used for earaches.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 97


pageno: 55
notes: Wood used for building materials.
rawsource:
Baker, Marc A., 1981, The Ethnobotany of the Yurok, Tolowa and Karok Indians of Northwest California, Humboldt State University, M.A. Thesis, page 55


pageno: 160
notes: Leaf stems used to make medicine baskets.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 160


pageno: 504
notes: Plant used to make baskets.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 504


pageno: 57
notes: Fruits dried and stored for winter use.
rawsource:
Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 57


pageno: 146
rawsource: Heller, Christine A., 1953, Edible and Poisonous Plants of Alaska, University of Alaska, page 146
notes:
Berries mixed with sugar & water, beaten with hands into foam & used on desserts like whipped cream.


pageno: 203
notes: Poultice of hot water softened bark & pin cherry bark used to make broken bone plaster or bandage.
rawsource:
Black, Meredith Jean, 1980, Algonquin Ethnobotany:  An Interpretation of Aboriginal Adaptation in South Western Quebec, Ottawa. National Museums of Canada.  Mercury Series Number 65, page 203


pageno: 12
notes:
Berries, froth or jelly eaten to reduce injury from mosquito bites. The berries were ripe in June and were eaten at this time to reduce injury from mosquito bites:  they seem apparently to feel that the occurrence of berries and mosquitoes simultaneously was a divine indication that one was an antidote for the other.


pageno: 12
notes:
Decoction of branches used as a hair tonic for dyeing and curling the hair. The branches were taken in July, broken up and boiled for two to three hours in water, until the liquid looked like brown coffee.  The liquid was decanted off and bottled without further treatment, but did not deteriorate over a long period of time.  To use, the decoction was rubbed into the hair, which was simultaneously curled and dyed a brownish color.


pageno: 76
notes: Decoction of stems taken for constipation.
rawsource:
Carrier Linguistic Committee, 1973, Plants of Carrier Country, Fort St. James, BC. Carrier Linguistic Committee, page 76


pageno: 12
notes:
Berries used to make a froth similar to ice cream. The berries were macerated.  In this process, it was most essential that all grease be kept away and the utensils be kept perfectly clean.  A smooth froth, almost like ice cream of light consistency, was formed, which was edible and to those accustomed to it of good taste.  Sugar was added to sweeten.  This froth appeared to be formed from the saponins which were admixed with the other components of the fruit.


pageno: 111
notes: Berries poisonous in great quantities.
rawsource:
Jones, Anore, 1983, Nauriat Niginaqtuat = Plants That We Eat, Kotzebue, Alaska.  Maniilaq Association Traditional Nutrition Program, page 111


pageno: 53
notes: Bark solution used for sore eyes.
rawsource:
Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 53


pageno: 236
notes: Berries smoke dried and used for trade.
rawsource:
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 236


pageno: 288
notes: Berries used to make a frothy dessert.
rawsource:
Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 288


pageno: 20
notes: Berries used to make a foaming drink.
rawsource:
Murphey, Edith Van Allen, 1990, Indian Uses of Native Plants, Glenwood, Ill. Meyerbooks.  Originally published in 1959, page 20


pageno: 209
notes: Decoction of branches and leaves taken in a one cupful dose for stomach cancer.
rawsource:
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 209


pageno: 209
notes:
Soapberries dried on mats and formed into cakes. The berries were gathered in the summer, but were not hand picked because they were too soft.  A clean mat was placed underneath the bush, then a branch laden with fruit was held and hit with a stick until the fruit fell off.  The ripe berries were then placed in a basket, heated with hot rocks and spread out on mats or on a layer of 'timbergrass'  set on a scaffolding and allowed to dry.  A small fire was lit beneath so that the smoke would drive away the flies.  The dried soapberry cakes were then broken off, placed in a birch bark basket with water and 'swished' with a whisk of maple bark tied to a stick.  The mixture was originally sweetened with the 'white' variety of saskatoon berries that were dried and soaked in water to reconstitute them.  More recently, sugar was added to the whip to sweeten it.  The sweetened froth was served in small containers, first to the men and then to the women, as a sort of dessert or confection.  It was said that the soapberries must never come into contact with grease or oil or the berries would not whip.  One informant said that special containers were used for the preparation of soapberries, not for cooking or any other purpose, so that the berries could be kept free of grease.  It was said that pregnant women should never eat the soapberry whip.


pageno: 209
notes:
Decoction of leafless branches taken by hunters to clean out their insides for good luck. The decoction was said to clean the hunters' insides.  The hunters also used the decoction to wash themselves and their gear.


pageno: 26
rawsource: Akana, Akaiko, 1922, Hawaiian Herbs of Medicinal Value, Honolulu: Pacific Book House, page 26
notes:
Flowers, shoots, root bark and other plants pounded, squeezed and resulting liquid taken for asthma.


pageno: 46
notes: Outer bark yields a mucilaginous substance used as chewing gum.
rawsource:
Vestal, Paul A. and Richard Evans Schultes, 1939, The Economic Botany of the Kiowa Indians, Cambridge MA. Botanical Museum of Harvard University, page 46


pageno: 361
notes: Infusion of root used as a physic.
rawsource:
Smith, Huron H., 1932, Ethnobotany of the Ojibwe Indians, Bulletin of the Public Museum of Milwaukee 4:327-525, page 361


pageno: 28
notes: Plant used as a medicine.
rawsource:
Smith, Huron H., 1923, Ethnobotany of the Menomini Indians, Bulletin of the Public Museum of the City of Milwaukee 4:1-174, page 28


pageno: 208
notes: Poultice of root applied to dry up swellings that discharge pus.
rawsource:
Smith, Huron H., 1928, Ethnobotany of the Meskwaki Indians, Bulletin of the Public Museum of the City of Milwaukee 4:175-326, page 208


pageno: 216217
notes: Decoction of smaller roots taken as an emetic.
rawsource:
Smith, Huron H., 1928, Ethnobotany of the Meskwaki Indians, Bulletin of the Public Museum of the City of Milwaukee 4:175-326, page 216217


pageno: 217
notes: Root used to 'alleviate the vomiting of pregnancy.'
rawsource:
Smith, Huron H., 1928, Ethnobotany of the Meskwaki Indians, Bulletin of the Public Museum of the City of Milwaukee 4:175-326, page 217


pageno: 140
notes: Immature leaves boiled or fried and used for greens.
rawsource:
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 140


pageno: 38
notes: Root used for poisonous bite inflicted by horse which has eaten root.
rawsource:
Smith, Huron H., 1923, Ethnobotany of the Menomini Indians, Bulletin of the Public Museum of the City of Milwaukee 4:1-174, page 38


pageno: 29
notes: Decoction of plant taken for chills.
rawsource:
Bocek, Barbara R., 1984, Ethnobotany of Costanoan Indians, California, Based on Collections by John P. Harrington, Economic Botany 38(2):240-255, page 29


pageno: 24
notes: Infusion of washed roots taken for upset stomach, heartburn and ulcers.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 24


pageno: 101
notes: Root used for food.
rawsource:
Black, Meredith Jean, 1980, Algonquin Ethnobotany:  An Interpretation of Aboriginal Adaptation in South Western Quebec, Ottawa. National Museums of Canada.  Mercury Series Number 65, page 101


pageno: 61
notes: Roots collected in early spring or late fall, roasted, fried or eaten raw.
rawsource:
Leighton, Anna L., 1985, Wild Plant Use by the Woods Cree (Nihithawak) of East-Central Saskatchewan, Ottawa. National Museums of Canada. Mercury Series, page 61


pageno: 8
notes: Decoction of stems taken as a general tonic.
rawsource:
Taylor, Linda Averill, 1940, Plants Used As Curatives by Certain Southeastern Tribes, Cambridge, MA. Botanical Museum of Harvard University, page 8


pageno: 58, 59
notes: Decoction of root taken for urinary disturbances.
rawsource:
Speck, Frank G., 1941, A List of Plant Curatives Obtained From the Houma Indians of Louisiana, Primitive Man 14:49-75, page 58, 59


pageno: 329
notes: Long, trailing limbs used to make baskets.
rawsource:
Chestnut, V. K., 1902, Plants Used by the Indians of Mendocino County, California, Contributions from the U.S. National Herbarium 7:295-408., page 329


pageno: 286
notes: Decoction of roots taken by the elderly for stomach troubles.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 286


pageno: 488
notes: Plant used to make buckskin dye.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 488


pageno: 18
notes: Plant used to block the path of pursuers because of its sharp thorns and its scandent nature.
rawsource:
Vestal, Paul A. and Richard Evans Schultes, 1939, The Economic Botany of the Kiowa Indians, Cambridge MA. Botanical Museum of Harvard University, page 18


pageno: 126
notes:
Vine boiled with pisabik stone powder and used as malicious magic. The mischief maker sprinkled the mixture upon the bed of a couple, thereby causing them to quarrel and separate.  It was thought that the prickly character of the stem was transferred to the bed and irritated the couple causing them to become ill-disposed toward each other.


pageno: 431
notes: Compound decoction of plants taken for biliousness.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 431


pageno: 51
notes: Fruits used as a substitute for rennet in curdling milk.
rawsource:
Castetter, Edward F., 1935, Ethnobiological Studies in the American Southwest I.  Uncultivated Native Plants Used as Sources of Food, University of New Mexico Bulletin 4(1):1-44, page 51


pageno: 88
rawsource: Curtin, L. S. M., 1949, By the Prophet of the Earth, Sante Fe. San Vicente Foundation, page 88
notes:
Berries powdered, placed in milk, a piece of rabbit or cow stomach added and liquid eaten as cheese.


pageno: 163
notes: Raw tubers taken for gastric distress from hyperacidity.
rawsource:
Hocking, George M., 1956, Some Plant Materials Used Medicinally and Otherwise by the Navaho Indians in the Chaco Canyon, New Mexico, El Palacio 56:146-165, page 163


pageno: 71
rawsource: Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 71
notes:
Raw tubers used for food. After every mouthful of potato, a bite of white clay was taken to counteract the unpleasant astringent effect of the potato in the mouth.


pageno: 73
notes: Tubers eaten.
rawsource:
Robbins, W.W., J.P. Harrington and B. Freire-Marreco, 1916, Ethnobotany of the Tewa Indians, SI-BAE Bulletin #55, page 73


pageno: 508
notes: Plant used for food.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 508


pageno: 29, 80
notes: Compound containing root used for venereal disease.
rawsource:
Tantaquidgeon, Gladys, 1942, A Study of Delaware Indian Medicine Practice and Folk Beliefs, Harrisburg. Pennsylvania Historical Commission, page 29, 80


pageno: 140
notes: Ripe fruit eaten or decoction of dried fruit taken for diarrhea.
rawsource:
Train, Percy, James R. Henrichs and W. Andrew Archer, 1941, Medicinal Uses of Plants by Indian Tribes of Nevada, Washington DC. U.S. Department of Agriculture, page 140


pageno: 71
rawsource: Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 71
notes:
Ripe fruit boiled, ground, mixed with ground chile & salt & eaten as a condiment with mush or bread.


pageno: 293
notes: Tubers eaten.
rawsource:
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 293


pageno: 314
notes: Potatoes dipped in oil and eaten with smoked fish.
rawsource:
Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 314


pageno: 43
notes: Decoction of leaves and stems used to wash the hair to prevent falling hair.
rawsource:
Hedges, Ken, 1986, Santa Ysabel Ethnobotany, San Diego Museum of Man  Ethnic Technology Notes, No. 20, page 43


pageno: 184
notes: Decoction of plant tops taken for diarrhea.
rawsource:
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 184


pageno: 28, 80
notes: Leaves chewed or infusion taken for diarrhea.
rawsource:
Tantaquidgeon, Gladys, 1942, A Study of Delaware Indian Medicine Practice and Folk Beliefs, Harrisburg. Pennsylvania Historical Commission, page 28, 80


pageno: 460
notes: Infusion of plants taken for nausea.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 460


pageno: 239
notes: Infusion of plant used for heart disease.
rawsource:
Black, Meredith Jean, 1980, Algonquin Ethnobotany:  An Interpretation of Aboriginal Adaptation in South Western Quebec, Ottawa. National Museums of Canada.  Mercury Series Number 65, page 239


pageno: 133
notes:
Blooms used as an indicator of corn ripening. The goldenrod served the Omaha as a mark or sign in their floral calendar.  When they were on the summer buffalo hunt, the sight of the goldenrod indicated to them that their corn was beginning to ripen at home.


pageno: 218
notes: Infusion of root used for burns or steam scalds.
rawsource:
Smith, Huron H., 1928, Ethnobotany of the Meskwaki Indians, Bulletin of the Public Museum of the City of Milwaukee 4:175-326, page 218


pageno: 53, 54
notes: Poultice of root used to bring a boil to a head.
rawsource:
Smith, Huron H., 1933, Ethnobotany of the Forest Potawatomi Indians, Bulletin of the Public Museum of the City of Milwaukee 7:1-230, page 53, 54


pageno: 71
notes: Roots chewed for the sweet taste.
rawsource:
Swank, George R., 1932, The Ethnobotany of the Acoma and Laguna Indians, University of New Mexico, M.A. Thesis, page 71


pageno: 177
notes: Infusion of inner bark taken for colds.
rawsource:
Black, Meredith Jean, 1980, Algonquin Ethnobotany:  An Interpretation of Aboriginal Adaptation in South Western Quebec, Ottawa. National Museums of Canada.  Mercury Series Number 65, page 177


pageno: 133
notes: Infusion of branches given to young children with bed wetting problems.
rawsource:
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 133


pageno: 273
notes: Warmed stick used in the ear for earache.
rawsource:
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 273


pageno: 273
notes:
Berries cooked with marmot to flavor meat and added to blueberry jars as a flavor when canning. A cluster of berries was added to the top of a jar of blueberries as a flavor when canning.


pageno: 141142
notes: Decoction of root taken for upset stomach.
rawsource:
Train, Percy, James R. Henrichs and W. Andrew Archer, 1941, Medicinal Uses of Plants by Indian Tribes of Nevada, Washington DC. U.S. Department of Agriculture, page 141142


pageno: 60, 61
notes: Poultice of pulverized roots applied to purulent sores.
rawsource:
Robbins, W.W., J.P. Harrington and B. Freire-Marreco, 1916, Ethnobotany of the Tewa Indians, SI-BAE Bulletin #55, page 60, 61


pageno: 51
notes:
Roots chewed and hands rubbed with the roots by heyoka men to protect their hands in scalding water.


pageno: 374
notes:
Plant pounded in water into a gummy paste & applied over the rough inner surfaces of earthen dishes.


pageno: 362
notes: Roots chewed or boiled with cactus root and used for difficult defecation.
rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 362


pageno: 363
notes: Root chewed or boiled with cactus root and used for difficult defecation.
rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 363


pageno: 34, 85
notes: Root chewed or compound decoction taken for diarrhea.
rawsource:
Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 34, 85


pageno: 31, 85
notes: Root chewed or decoction used for broken bones, as 'there's gristle in the root.'
rawsource:
Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 31, 85


pageno: 87
notes: Berries rubbed on children's sores.
rawsource:
Carrier Linguistic Committee, 1973, Plants of Carrier Country, Fort St. James, BC. Carrier Linguistic Committee, page 87


pageno: 148
notes: Plant used for diapering infants.
rawsource:
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 148


pageno: 176
notes: Infusion of leaves and stems used as a medicinal tea.
rawsource:
Black, Meredith Jean, 1980, Algonquin Ethnobotany:  An Interpretation of Aboriginal Adaptation in South Western Quebec, Ottawa. National Museums of Canada.  Mercury Series Number 65, page 176


pageno: 274
notes: Infusion of whole plant taken for colds.
rawsource:
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 274


pageno: 79, 80
notes: Bark used for unspecified ailments.
rawsource:
Smith, Huron H., 1933, Ethnobotany of the Forest Potawatomi Indians, Bulletin of the Public Museum of the City of Milwaukee 7:1-230, page 79, 80


pageno: 81
rawsource: Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 81
notes:
Grass bunches fastened together to make mats for covering hatchways and other openings in the house.


pageno: 364
notes: Plant used to make bread.
rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 364


pageno: 365
notes: Seeds used as flavoring for corn meal.
rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 365


pageno: 77
notes: Poultice of heated leaves used on boils to bring them to a head.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 77


pageno: 366
notes: Boiled plant used for greens in the spring.
rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 366


pageno: 65
rawsource: Zigmond, Maurice L., 1981, Kawaiisu Ethnobotany, Salt Lake City. University of Utah Press, page 65
notes:
Leaves & stems boiled, squeezed out in cold water to remove the bitterness, fried in grease & eaten.


pageno: 142
notes: Poultice of mashed root applied for throat pain.
rawsource:
Train, Percy, James R. Henrichs and W. Andrew Archer, 1941, Medicinal Uses of Plants by Indian Tribes of Nevada, Washington DC. U.S. Department of Agriculture, page 142


pageno: 274
notes: Seeds considered sacred and used in the rattles of the medicine dance.
rawsource:
Smith, Huron H., 1928, Ethnobotany of the Meskwaki Indians, Bulletin of the Public Museum of the City of Milwaukee 4:175-326, page 274


pageno: 86
notes: Plant eaten by chickens.
rawsource:
Rousseau, Jacques, 1945, Le Folklore Botanique De L'ile Aux Coudres, Contributions de l'Institut botanique l'Universite de Montreal 55:75-111, page 86


pageno: 10
notes: Fruit used to make wine.
rawsource:
Castetter, Edward F. and Willis H. Bell, 1937, Ethnobiological Studies in the American Southwest IV. The Aboriginal Utilization of the Tall Cacti in the American South, University of New Mexico Bulletin 5:1-48, page 10


pageno: 34
notes: Juice used to make wine.
rawsource:
Castetter, Edward F. and Willis H. Bell, 1937, Ethnobiological Studies in the American Southwest IV. The Aboriginal Utilization of the Tall Cacti in the American South, University of New Mexico Bulletin 5:1-48, page 34


pageno: 7
notes: Seeds mixed with the pulp, formed into a paste and eaten.
rawsource:
Castetter, Edward F. and Willis H. Bell, 1937, Ethnobiological Studies in the American Southwest IV. The Aboriginal Utilization of the Tall Cacti in the American South, University of New Mexico Bulletin 5:1-48, page 7


pageno: 35, 97
notes: Plant used as a diuretic for venereal disease.
rawsource:
Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 35, 97


pageno: 143
notes: Decoction of plant taken for venereal diseases.
rawsource:
Train, Percy, James R. Henrichs and W. Andrew Archer, 1941, Medicinal Uses of Plants by Indian Tribes of Nevada, Washington DC. U.S. Department of Agriculture, page 143


pageno: 102103
notes: Decoction of plant tops taken for diarrhea.
rawsource:
Train, Percy, James R. Henrichs and W. Andrew Archer, 1941, Medicinal Uses of Plants by Indian Tribes of Nevada, Washington DC. U.S. Department of Agriculture, page 102103


pageno: 79
notes: Berries eaten by frogs.
rawsource:
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 79


pageno: 130
notes: Infusion of whole plant taken for loss of appetite.
rawsource:
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 130


pageno: 31, 74
notes: Plant used to bathe the doctor before administering to patients.
rawsource:
Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 31, 74


pageno: 141
notes: Leaves boiled, mixed with clay and used as a hair dye.
rawsource:
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 141


pageno: 59
notes: Green twigs burned and smoke used to blacken newly made pipes.
rawsource:
Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 59


pageno: 62
notes: Infusion of whole plant taken and applied externally for skin rash.
rawsource:
Leighton, Anna L., 1985, Wild Plant Use by the Woods Cree (Nihithawak) of East-Central Saskatchewan, Ottawa. National Museums of Canada. Mercury Series, page 62


pageno: 112
notes: Wood used in the construction of cradle boards.
rawsource:
Mahar, James Michael., 1953, Ethnobotany of the Oregon Paiutes of the Warm Springs Indian Reservation, Reed College, B.A. Thesis, page 112


pageno: 200
notes: Chewed berry juice swallowed, infusion of berries taken or mashed berries eaten for diarrhea.
rawsource:
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 200


pageno: 455
notes: Strong decoction of wood used to cleanse sores.
rawsource:
Steedman, E.V., 1928, The Ethnobotany of the Thompson Indians of British Columbia, SI-BAE Annual Report #45:441-522, page 455


pageno: 511
notes: Berries considered 'deadly poisonous' if more than two or three eaten.
rawsource:
Steedman, E.V., 1928, The Ethnobotany of the Thompson Indians of British Columbia, SI-BAE Annual Report #45:441-522, page 511


pageno: 200
notes:
Berries considered very poisonous. An antidote for poisoning from the berries was to eat a large quantity of lard.


pageno: 389
notes: Slender twigs bound together and used as brooms for sweeping.
rawsource:
Chestnut, V. K., 1902, Plants Used by the Indians of Mendocino County, California, Contributions from the U.S. National Herbarium 7:295-408., page 389


pageno: 231
notes: Berries eaten by crows and bears.
rawsource:
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 231


pageno: 55
notes: Decoction of berries given to horses for water retention.
rawsource:
Johnston, Alex, 1987, Plants and the Blackfoot, Lethbridge, Alberta. Lethbridge Historical Society, page 55


pageno: 428
notes:
Root used to make a smoke or incense to attract deer near enough to shoot it with a bow and arrow. A number of the composites as well as plants from other families are used in the hunting charms.  The deer carries its scent or spoor in between its toes, and wherever the foot is impressed into the ground, other animals can detect its presence.  This allows dogs to track them.  It is a peculiar scent and the Ojibwe tries successfully to counterfeit it with roots and herbs.  The root of this aster is but one of nineteen that can be used.  They say that the white man drives the deer away when he smokes cigarettes or cigars, but the Indian bring them closer.


pageno: 84
rawsource: Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 84
notes:
Ground blossoms mixed with yucca suds and used to wash newborn infants. This medicine was said to make the hair grow on the head and to give strength to the body.


pageno: 48, 49
notes: Infusion of stems and flowers used as a wash for rheumatism.
rawsource:
Train, Percy, James R. Henrichs and W. Andrew Archer, 1941, Medicinal Uses of Plants by Indian Tribes of Nevada, Washington DC. U.S. Department of Agriculture, page 48, 49


pageno: 211212
notes: Entire plant used to furnish smoke in sweatbath.
rawsource:
Smith, Huron H., 1928, Ethnobotany of the Meskwaki Indians, Bulletin of the Public Museum of the City of Milwaukee 4:175-326, page 211212


pageno: 463
notes: Decoction of plants used for weak skin.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 463


pageno: 23, 24
notes: Root used as a seasoner with medicines.
rawsource:
Smith, Huron H., 1923, Ethnobotany of the Menomini Indians, Bulletin of the Public Museum of the City of Milwaukee 4:1-174, page 23, 24


pageno: 31
rawsource: Akana, Akaiko, 1922, Hawaiian Herbs of Medicinal Value, Honolulu: Pacific Book House, page 31
notes:
Bark & other plants pounded, squeezed & the resulting liquid given to children for stomach weakness.


pageno: 31
rawsource: Akana, Akaiko, 1922, Hawaiian Herbs of Medicinal Value, Honolulu: Pacific Book House, page 31
notes:
Bark & other plants pounded, squeezed & the resulting liquid given to children for general debility.


pageno: 243
notes: Infusion of dried leaves used for kidney troubles.
rawsource:
Mechling, W.H., 1959, The Malecite Indians With Notes on the Micmacs, Anthropologica 8:239-263, page 243


pageno: 143144
notes: Decoction of leaves taken as an emetic.
rawsource:
Train, Percy, James R. Henrichs and W. Andrew Archer, 1941, Medicinal Uses of Plants by Indian Tribes of Nevada, Washington DC. U.S. Department of Agriculture, page 143144


pageno: 242
notes: Greens eaten to purify the blood.
rawsource:
Black, Meredith Jean, 1980, Algonquin Ethnobotany:  An Interpretation of Aboriginal Adaptation in South Western Quebec, Ottawa. National Museums of Canada.  Mercury Series Number 65, page 242


pageno: 35
notes: Leaves and stems used as medicine.
rawsource:
Perry, Myra Jean, 1975, Food Use of  'Wild'  Plants by Cherokee Indians, The University of Tennessee, M.S. Thesis, page 35


pageno: 477
notes: Compound decoction of dried plants taken for pain.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 477


pageno: 62
notes: Decoction of young leaves taken by women for menstrual cramps.
rawsource:
Vestal, Paul A. and Richard Evans Schultes, 1939, The Economic Botany of the Kiowa Indians, Cambridge MA. Botanical Museum of Harvard University, page 62


pageno: 61
notes: Poultice of pulverized leaves mixed with dough applied to a bad bruise.
rawsource:
Robbins, W.W., J.P. Harrington and B. Freire-Marreco, 1916, Ethnobotany of the Tewa Indians, SI-BAE Bulletin #55, page 61


pageno: 109
notes: Leaves used for greens.
rawsource:
Black, Meredith Jean, 1980, Algonquin Ethnobotany:  An Interpretation of Aboriginal Adaptation in South Western Quebec, Ottawa. National Museums of Canada.  Mercury Series Number 65, page 109


pageno: 15
notes: Bark used to make cordage.
rawsource:
Bushnell, Jr., David I., 1909, The Choctaw of Bayou Lacomb, St. Tammany Parish, Louisiana, SI-BAE Bulletin #48, page 15


pageno: 49
notes: Branches used to make bows.
rawsource:
Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 49


pageno: 319
notes: Decoction of wood and bark used for stomach pains.
rawsource:
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 319


pageno: 187
notes: Wood used to make boat ribs.
rawsource:
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 187


pageno: 48
notes:
Extremely strong & resilient wood used for implements requiring strength; spear handles & war clubs.


pageno: 57
notes: Decoction of bark taken as a 'blood medicine.'
rawsource:
Baker, Marc A., 1981, The Ethnobotany of the Yurok, Tolowa and Karok Indians of Northwest California, Humboldt State University, M.A. Thesis, page 57


pageno: 271
notes:
Trees used to measure strength. Men who could twist a yew tree from crown to butt were considered very strong.


pageno: 267
notes: Wood used as a barklifter to peel red cedar bark off the trees.
rawsource:
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 267


pageno: 305
notes: Seeds considered poisonous.
rawsource:
Chestnut, V. K., 1902, Plants Used by the Indians of Mendocino County, California, Contributions from the U.S. National Herbarium 7:295-408., page 305


pageno: 75
notes: Wood used to make steering paddles and oarlock holders.
rawsource:
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 75


pageno: 226
notes: Wood used to make chest high digging sticks.
rawsource:
Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 226


pageno: 75
notes: Wood used to make combs.
rawsource:
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 75


pageno: 39
notes: Wood used to make bows.
rawsource:
Mahar, James Michael., 1953, Ethnobotany of the Oregon Paiutes of the Warm Springs Indian Reservation, Reed College, B.A. Thesis, page 39


pageno: 72
notes: Wood used to make combs.
rawsource:
Turner, Nancy Chapman and Marcus A. M. Bell, 1971, The Ethnobotany of the Coast Salish Indians of Vancouver Island, I and II, Economic Botany 25(1):63-104, 335-339, page 72


pageno: 111
notes: Decoction of bark taken for any illness.
rawsource:
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 111


pageno: 132
notes: Infusion of young branches, alone or with other plants, used for stomachaches and irregular menses.
rawsource:
Raymond, Marcel., 1945, Notes Ethnobotaniques Sur Les Tete-De-Boule De Manouan, Contributions de l'Institut botanique l'Universite de Montreal 55:113-134, page 132


pageno: 84, 85
notes: Infusion of leaves used as a diuretic.
rawsource:
Smith, Huron H., 1933, Ethnobotany of the Forest Potawatomi Indians, Bulletin of the Public Museum of the City of Milwaukee 7:1-230, page 84, 85


pageno: 187
notes: Leaves put in shoes for pain in the flesh of the body (fever).
rawsource:
Speck, Frank G., 1937, Catawba Medicines and Curative Practices, Publications of the Philadelphia Anthropological Society 1:179-197, page 187


pageno: 35, 98
notes: Decoction of leaf and root taken after birth to shrink uterus and stop discharge.
rawsource:
Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 35, 98


pageno: 144
notes: Infusion or decoction of dried plant taken as a physic.
rawsource:
Train, Percy, James R. Henrichs and W. Andrew Archer, 1941, Medicinal Uses of Plants by Indian Tribes of Nevada, Washington DC. U.S. Department of Agriculture, page 144


pageno: 144145
notes: Simple or compound decoction of stems and leaves taken for colds.
rawsource:
Train, Percy, James R. Henrichs and W. Andrew Archer, 1941, Medicinal Uses of Plants by Indian Tribes of Nevada, Washington DC. U.S. Department of Agriculture, page 144145


pageno: 327
notes: Used for severe pains in hips and back.
rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 327


pageno: 60, 61
notes: Infusion of plant used as an eyewash, not for persons with 'bad heart.'
rawsource:
Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 60, 61


pageno: 360
notes:
Mature fruits stored in bags for their agreeable odor and rubbed or scattered on clothing. The tops were broken off the mature fruits and stored in bags for their agreeable odor being rubbed and scattered on clothing at any time when the effect was desired.  Although the smell was not considered to be very fragrant by Europeans, the Indians treasured it because of its suggestion of the fresh outdoors.


pageno: 80
notes: Mature, lightly scented fruits stored or scattered over clothing for the pleasant odor.
rawsource:
Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 80


pageno: 240
notes: Used as a love medicine to reconcile a quarrelsome couple.
rawsource:
Smith, Huron H., 1928, Ethnobotany of the Meskwaki Indians, Bulletin of the Public Museum of the City of Milwaukee 4:175-326, page 240


pageno: 145
notes: Decoction of root used for gonorrhea.
rawsource:
Train, Percy, James R. Henrichs and W. Andrew Archer, 1941, Medicinal Uses of Plants by Indian Tribes of Nevada, Washington DC. U.S. Department of Agriculture, page 145


pageno: 125
notes: Powdered fruits mixed with water and used as cosmetic on the hair and body.
rawsource:
Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 125


pageno: 250
notes: Poultice of mashed roots applied to open wounds.
rawsource:
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 250


pageno: 35
notes:
Dried leaves ground into powder and given to horses to make them long winded, spirited and enduring.


pageno: 67
rawsource: Zigmond, Maurice L., 1981, Kawaiisu Ethnobotany, Salt Lake City. University of Utah Press, page 67
notes:
Powdered plant put in deer tracks as an aid in hunting. This procedure would slow down the deer so that it could be overtaken.


pageno: 145146
notes: Decoction of stems used as a wash or douche for female complaints.
rawsource:
Train, Percy, James R. Henrichs and W. Andrew Archer, 1941, Medicinal Uses of Plants by Indian Tribes of Nevada, Washington DC. U.S. Department of Agriculture, page 145146


pageno: 267
notes: Leaves used for old paint woman sickness: insanity and weakness of the limbs and neck.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 267


pageno: 66
notes: Cooled decoction of leaves used as an eyewash for sore eyes and vision difficulties.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 66


pageno: 130
notes: Decoction of branches taken for rheumatism.
rawsource:
Black, Meredith Jean, 1980, Algonquin Ethnobotany:  An Interpretation of Aboriginal Adaptation in South Western Quebec, Ottawa. National Museums of Canada.  Mercury Series Number 65, page 130


pageno: 35
notes: Infusion of leaves taken by women as a tonic and diaphoretic to increase the milk flow.
rawsource:
Rousseau, Jacques, 1945, Le Folklore Botanique De Caughnawaga, Contributions de l'Institut botanique l'Universite de Montreal 55:7-72, page 35


pageno: 380
notes: Infusion of leaves used for headache.
rawsource:
Smith, Huron H., 1932, Ethnobotany of the Ojibwe Indians, Bulletin of the Public Museum of Milwaukee 4:327-525, page 380


pageno: 2234
notes: Leaves steeped for tea.
rawsource:
Arnason, Thor, Richard J. Hebda and Timothy Johns, 1981, Use of Plants for Food and Medicine by Native Peoples of Eastern Canada, Canadian Journal of Botany 59(11):2189-2325, page 2234


pageno: 70, 71
notes: Plant used as a seasoner for medicines.
rawsource:
Smith, Huron H., 1933, Ethnobotany of the Forest Potawatomi Indians, Bulletin of the Public Museum of the City of Milwaukee 7:1-230, page 70, 71


pageno: 197
notes:
Poultice of pounded bough tips and eulachon grease applied to the back and chest for a swollen neck.


pageno: 49
notes:
Simple decoction, compound decoction or infusion of leaf taken and used externally for stomach pain.


pageno: 54
notes: Bark strips used to make baskets.
rawsource:
Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 54


pageno: 162
notes: Moxa of inner bark used as a counter irritant for the skin.
rawsource:
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


pageno: 162
notes:
Bark used in the fire dancer's headdress to produce sparks and fire. A baking powder can with a copper tube in front and a flexible hose in the back was filled with burning red cedar outer bark.  An aide to the Fire Dancer blew on the hose in the back to produce sparks and smoke at the front of the headdress, which concealed the can and embers.


pageno: 35
notes: Cleaned, finely split inner bark used to weave baskets.
rawsource:
Turner, Nancy J. and Barbara S. Efrat, 1982, Ethnobotany of the Hesquiat Indians of Vancouver Island, Victoria. British Columbia Provincial Museum, page 35


pageno: 35
notes:
Very long, straight branches or withes used to make baskets. Cedar withes were also split and used to make a wide variety of strong open-work baskets for berry-picking and other purposes.  These were strengthened at the corners with twisted cedar ropes.  The withes were divided with two vertical cuts.  The two outer rounds were often used for finer construction and possibly the active weft; the inner piece, flattened on two sides, was usually used for the 'framework' (warp and passive weft) of the baskets.

rawsource:
Turner, Nancy J. and Barbara S. Efrat, 1982, Ethnobotany of the Hesquiat Indians of Vancouver Island, Victoria. British Columbia Provincial Museum, page 35


pageno: 35
notes:
Very long, straight branches or withes used to make ropes. For large ropes, such as those used in whaling, the entire branch would be used.  For smaller ropes, the withes were split off into three parts:  the heartwood would be removed and the outer part twisted into rope.  Branches used for such ropes would be five to eight cm. in diameter.  Hesquiat cedar ropes were quite famous and were often traded to other tribes.  The large ropes were used long ago as whale-hunting lines, anchor lines, and binding lines for tying on house planks or tying together one's effects when moving.


pageno: 35
notes:
Finely beaten bark used as a sponge. Young boys, when they were starting to walk, were rubbed with this bark dipped in cold octopus broth to make them tough.  Girls were told to rub the same liquid on their hands to make them strong.


pageno: 35
notes:
Shredded inner bark twisted tightly, tied with cedar bark strips and used as tinder to start a fire. A story involving cedar -- called 'nuhtume' by Hesquiat -- tells of the time Deer stole fire.  This version has Deer taking fire from the Wolves; another says that Deer stole it from Chief Red-winged Blackbird.  In both versions Deer attached the soft, shredded cedar bark to his elbows, knees and horns.  He allowed this dry cedar bark to catch fire when he visited the fire's owner.  Deer escaped by jumping out through the roof.  Since, however, he had to jump into water while fleeing, the only fire that continued to burn was that in the cedar bark on his horns.  Thus, Deer did bring back fire but suffered burnt knees and elbows.


pageno: 35
notes:
Long, dried kindling tied with cedar bark & used as torch to burn out excess wood in making a canoe. There is a story about Deer and the Chickadees in which Deer was using such a bundle of cedar pieces while making a canoe.  He became so absorbed in watching the dancing of the Chickadees that he burned right through the bottom of the canoe.  Turner's informant Alice Paul pointed out that a deer is still like that--when he sees anything moving, he stares at it.


pageno: 228
notes: Infusion of boughs taken for coughs.
rawsource:
Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 228


pageno: 25
notes: Bark used to make frame work of baskets.
rawsource:
Blankinship, J. W., 1905, Native Economic Plants of Montana, Bozeman. Montana Agricultural College Experimental Station, Bulletin 56, page 25


pageno: 67
notes: Bark used to make baskets.
rawsource:
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 67


pageno: 20
notes: Infusion of boughs used to soak painful joints from arthritis and rheumatism.
rawsource:
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 20


pageno: 20
notes:
Decoction of boughs and three plants used for washing the skin and hair during sweatbathing. The three plants were Douglas fir boughs, rose branches and often a small quantity of stinging nettle.

rawsource:
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 20


pageno: 20
notes:
Decoction of boughs and three plants taken as a sweathouse tonic. The three plants were Douglas fir boughs, rose branches and often a small quantity of stinging nettle.


pageno: 20
notes:
Logs used to make A-frame shelters and to cover the rafters of an underground house. The logs were burned into six meter lengths and boards split off with horn wedges.


pageno: 66
notes: Wood made into shamanistic soul catchers to use in ritual healing.
rawsource:
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 66


pageno: 63
notes: Fibrous tissue used to make baskets.
rawsource:
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 63


pageno: 94
notes: Decoction of old or green cones taken for leprosy.
rawsource:
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 94


pageno: 94
notes:
Split roots made into coiled, water tight baskets and used for boiling food. The outer strips of the roots were used to make the bottom of the basket, the center core was used in the coils and the bark of the roots was used for making the edges because of its toughness.  The roots could not be harvested in the winter because it was too difficult to scrape the bark off of the stiff, brown roots.  In the spring and early fall, the bark was more easily removed and the roots were white.

rawsource:
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 94


pageno: 94
notes:
Roots made into coiled baskets and considered an important trading item. Widows and women who did not have ready access to meat or fish used to make baskets and trade for food.


pageno: 315
notes: Wood used for construction.
rawsource:
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 315


pageno: 200
notes: Infusion of leaves used as an eyewash.
rawsource:
Black, Meredith Jean, 1980, Algonquin Ethnobotany:  An Interpretation of Aboriginal Adaptation in South Western Quebec, Ottawa. National Museums of Canada.  Mercury Series Number 65, page 200


pageno: 136
notes:
Bast made into cordage of all sorts. The bast was boiled and rubbed on a stick to separate the fibers which were spun into thread for sewing, fine yarn for weaving bags and made into cordage of all sorts.


pageno: 136
notes:
Wood used to make spiles for drawing out maple sap from trees into buckets during sugar making time.


pageno: 383
notes: Decoction of branches used as wash for babies that don't walk but should.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 383


pageno: 422
notes:
Tough, fibrous bark of young trees furnished ready cordage and string. The women stripped the bark and peeled the outer edge from the inner fiber with their teeth.  The rolls were then kept in coils or were boiled and kept as coils until needed, being soaked again when used, to make them pliable.  While there were countless uses for this cordage, perhaps the most important was in tying the poles together for the framework of the wigwam or medicine lodge.  When these crossings of poles were lashed together with wet bark fiber, it was easy to get a tight knot which shrank when dry and made an even tighter joint.  The bark of an elm or a balsam, cut into broad strips was then sewed into place on the framework with basswood string.  An oak wood awl was used to punch holes in the bark, but Smith notes that, when they made his wigwam, they used an old file end for an awl.  He reports that he lived in this new wigwam all the time he was among the Pillager Ojibwe and scarcely a night passed without a group of them visiting him and sitting around the campfire, telling old time stories.


pageno: 59
notes: Decoction of moss taken for chills and fever.
rawsource:
Speck, Frank G., 1941, A List of Plant Curatives Obtained From the Houma Indians of Louisiana, Primitive Man 14:49-75, page 59


pageno: 305
notes:
Rigid, sharp-pointed leaves formerly used as needles to prick pitch soot into the skin in tattooing.


pageno: 35, 99
notes: Plant taken to induce pregnancy and insure male child.
rawsource:
Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 35, 99


pageno: 368
notes: Plant used to clear the throat.
rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 368


pageno: 58
notes: Plant considered poisonous.
rawsource:
Baker, Marc A., 1981, The Ethnobotany of the Yurok, Tolowa and Karok Indians of Northwest California, Humboldt State University, M.A. Thesis, page 58


pageno: 364
notes: Moxa of plant used for warts and ringworms.
rawsource:
Chestnut, V. K., 1902, Plants Used by the Indians of Mendocino County, California, Contributions from the U.S. National Herbarium 7:295-408., page 364


pageno: 14
notes:
Ashes rubbed on children to make skin color darker. The ashes were rubbed on those children who were fathered by a white man to make them look more 'Indian' in color.


pageno: 194
notes: Leaves rubbed on the skin affected by a poison ivy reaction.
rawsource:
Black, Meredith Jean, 1980, Algonquin Ethnobotany:  An Interpretation of Aboriginal Adaptation in South Western Quebec, Ottawa. National Museums of Canada.  Mercury Series Number 65, page 194


pageno: 38
notes: Plant used for running or non-healing sores.
rawsource:
Vestal, Paul A. and Richard Evans Schultes, 1939, The Economic Botany of the Kiowa Indians, Cambridge MA. Botanical Museum of Harvard University, page 38


pageno: 149
notes:
Plant considered poisonous because it caused skin irritations. One informant said that it affected her eyes, causing temporary blindness.


pageno: 53
notes: Tender shoots eaten without preparation.
rawsource:
Castetter, Edward F., 1935, Ethnobiological Studies in the American Southwest I.  Uncultivated Native Plants Used as Sources of Food, University of New Mexico Bulletin 4(1):1-44, page 53


pageno: 369
notes: Plant used for greens.
rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 369


pageno: 56, 57
notes: Infusion used for stomachache from overeating.
rawsource:
Hamel, Paul B. and Mary U. Chiltoskey, 1975, Cherokee Plants and Their Uses -- A 400 Year History, Sylva, N.C. Herald Publishing Co., page 56, 57


pageno: 185
notes: Fluffy pappus of fruits used to make 'cotton' for stuffing pillows.
rawsource:
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 185


pageno: 185
notes:
Milky latex chewed for pleasure and later swallowed. The stems were broken, the sap squeezed out, allowed to harden and then chewed for pleasure.

rawsource:
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 185


pageno: 132
notes: Plant used for face paint.
rawsource:
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 132


pageno: 48
notes: Plant used for many ailments.
rawsource:
Romero, John Bruno, 1954, The Botanical Lore of the California Indians, New York. Vantage Press, Inc., page 48


pageno: 36
notes: Leaves eaten alone or with salt or peppernut cakes.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 36


pageno: 360
notes: Seeds eaten as a pinole.
rawsource:
Chestnut, V. K., 1902, Plants Used by the Indians of Mendocino County, California, Contributions from the U.S. National Herbarium 7:295-408., page 360


pageno: 361
notes: Flowers eaten as food.
rawsource:
Chestnut, V. K., 1902, Plants Used by the Indians of Mendocino County, California, Contributions from the U.S. National Herbarium 7:295-408., page 361


pageno: 188
notes: Infusion of plant taken for whooping cough.
rawsource:
Black, Meredith Jean, 1980, Algonquin Ethnobotany:  An Interpretation of Aboriginal Adaptation in South Western Quebec, Ottawa. National Museums of Canada.  Mercury Series Number 65, page 188


pageno: 205
notes:
White, brittle roots formerly pit steamed or boiled and eaten with eulachon grease and stink salmon.

rawsource:
Turner, Nancy J., 1973, The Ethnobotany of the Bella Coola Indians of British Columbia, Syesis 6:193-220, page 205


pageno: 251
notes: Rhizomes used for food.
rawsource:
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 251


pageno: 68
notes:
Steamed or boiled rhizomes eaten with oil or stink salmon eggs. Stink salmon eggs made by placing salmon roe in a cod-fish stomach, plugging it with a cedarwood cork, and allowing the eggs to ferment.

rawsource:
Turner, Nancy J. and Barbara S. Efrat, 1982, Ethnobotany of the Hesquiat Indians of Vancouver Island, Victoria. British Columbia Provincial Museum, page 68


pageno: 362
notes: Flowers and leaves used for food.
rawsource:
Chestnut, V. K., 1902, Plants Used by the Indians of Mendocino County, California, Contributions from the U.S. National Herbarium 7:295-408., page 362


pageno: 110
notes: Rhizomes steam cooked, dried, re-steamed, dipped in oil and eaten in winter.
rawsource:
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 110


pageno: 102
notes: Rhizomes cooked with riceroot and eaten.
rawsource:
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 102


pageno: 38
notes: Flowers and leaves eaten alone or with salt or peppernut cakes.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 38


pageno: 19
notes: Leaves known to be poisonous to stock.
rawsource:
Johnston, Alex, 1987, Plants and the Blackfoot, Lethbridge, Alberta. Lethbridge Historical Society, page 19


pageno: 59
notes: Poultice of bulb scrapings applied to burns.
rawsource:
Baker, Marc A., 1981, The Ethnobotany of the Yurok, Tolowa and Karok Indians of Northwest California, Humboldt State University, M.A. Thesis, page 59


pageno: 50
notes: Roots used to make a tea and taken as an appetizer.
rawsource:
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 50


pageno: 116
notes: Plant considered poisonous.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 116


pageno: 133
notes: Flowers, sepals and leaves eaten to accelerate the delivery.
rawsource:
Raymond, Marcel., 1945, Notes Ethnobotaniques Sur Les Tete-De-Boule De Manouan, Contributions de l'Institut botanique l'Universite de Montreal 55:113-134, page 133


pageno: 445
notes: Compound decoction of roots taken for urinating pain.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 445


pageno: 207208
notes: Root used on a newborn infant with a sore head.
rawsource:
Smith, Huron H., 1928, Ethnobotany of the Meskwaki Indians, Bulletin of the Public Museum of the City of Milwaukee 4:175-326, page 207208


pageno: 131
notes: Bulbs eaten and used medicinally.
rawsource:
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 131


pageno: 25
notes: Baked or boiled corms eaten like baked or boiled potatoes.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 25


pageno: 327
notes: Bulbs used for food.
rawsource:
Chestnut, V. K., 1902, Plants Used by the Indians of Mendocino County, California, Contributions from the U.S. National Herbarium 7:295-408., page 327


pageno: 142
notes: Parched seeds ground into flour and used to make mush.
rawsource:
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 142


pageno: 208
notes: Grains used to make bread.
rawsource:
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 208


pageno: 38
notes: Used for making native breads.
rawsource:
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 38


pageno: 54
notes: Seed used in mush and to make flour for bread.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 54


pageno: 116
notes: Species used for food.
rawsource:
Castetter, Edward F. and Willis H. Bell, 1942, Pima and Papago Indian Agriculture, Albuquerque: University of New Mexico Press.  First Edition., page 116


pageno: 125
notes: Decoction of branches boiled down to a thick syrup or paste and used as a poultice for arthritis.
rawsource:
Black, Meredith Jean, 1980, Algonquin Ethnobotany:  An Interpretation of Aboriginal Adaptation in South Western Quebec, Ottawa. National Museums of Canada.  Mercury Series Number 65, page 125


pageno: 30, 80
notes: Decoction of roots or twigs used as herbal steam for rheumatism.
rawsource:
Tantaquidgeon, Gladys, 1942, A Study of Delaware Indian Medicine Practice and Folk Beliefs, Harrisburg. Pennsylvania Historical Commission, page 30, 80


pageno: 62, 63
notes: Inner bark used for diarrhea.
rawsource:
Chandler, R. Frank, Lois Freeman and Shirley N. Hooper, 1979, Herbal Remedies of the Maritime Indians, Journal of Ethnopharmacology 1:49-68, page 62, 63


pageno: 71
notes: Compound of inner bark used for flux.
rawsource:
Smith, Huron H., 1933, Ethnobotany of the Forest Potawatomi Indians, Bulletin of the Public Museum of the City of Milwaukee 7:1-230, page 71


pageno: 150
notes: Cambium pit cooked, pounded, formed into cakes, dried, stored and eaten as a staple food.
rawsource:
Gottesfeld, Leslie M. J., 1992, The Importance of Bark Products in the Aboriginal Economies of Northwestern British Columbia, Canada, Economic Botany 46(2):148-157, page 150


pageno: 180
notes: Cambium cooked in skunk cabbage leaves, pounded, dried and stored for winter use.
rawsource:
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


pageno: 44
notes:
Gum & deer grease used on fur seal hunters faces to prevent skin from cracking & peeling in the sun.


pageno: 44
notes:
Decoction or infusion of bark, from inside of a crevice, taken for tuberculosis and rheumatic fever.


pageno: 44
notes:
Bark, especially from the inside of a crevice, used as a reddish-brown dye. Bark was used to dye the rope used in halibut fishing to make it invisible to the fish.  Canoes were often painted with a solution of this bark in water.  This stain was made by steeping the bark in water for many days, until the liquid was bright red.


pageno: 44
notes:
Boughs used by girls at puberty for rubbing ceremony. Girls at puberty were brushed on the arms and face with boughs, which were bundled together with soft, fern fronds.  The bundle was fist-sized, with needled hemlock twigs sticking out from both ends.  Before the rubbing ceremony began, the girl would go down to the edge of the water at sunrise and, four separate times, would dip the branches in the water, suck the water from the branches, then blow it out in a fine spray.  At the same time, she would dip her face in the water with her eyes open, four times, each time lifting her head and spraying out the water.  This was said to prevent eye disease to herself and future children.  All bundles used for this purpose were subsequently deposited in a special place.


pageno: 44
notes:
Entire trees anchored upside down under the water to collect herring spawn. At herring spawning time, in spring, entire hemlock trees were cut and anchored upside down under the water.  The spawn stuck on the branches.  The branches were then broken off and the spawn peeled away and eaten fresh, usually after steam-cooking.  If for later use, the branches were hung outside to be wind dried.  When one wanted to eat some, he would soak the branches and rub them to remove the spawn.  While being cooked, the eggs would swell and float to the surface and could be scooped off and eaten.


pageno: 71
notes: Plant considered to have special powers to purify and cure.
rawsource:
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


pageno: 74
notes: Pitch used as a sunburn preventative and rubbed on hair to remove lice.
rawsource:
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 74


pageno: 238
notes: Wood used for lumber.
rawsource:
Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 238


pageno: 53
notes: Wood knots used to make halibut hooks.
rawsource:
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 53


pageno: 111
notes:
Boughs considered an important disinfectant. One informant noted that those desiring to cleanse themselves would scrub their bodies with the branches.


pageno: 63
notes: Roots used for gravel.
rawsource:
Chandler, R. Frank, Lois Freeman and Shirley N. Hooper, 1979, Herbal Remedies of the Maritime Indians, Journal of Ethnopharmacology 1:49-68, page 63


pageno: 208
notes: Stalks and leaves used in thatching houses.
rawsource:
Weber, Steven A. and P. David Seaman, 1985, Havasupai Habitat: A. F. Whiting's Ethnography of a Traditional Indian Culture, Tucson. The University of Arizona Press, page 208


pageno: 69
notes: Used for house building materials.
rawsource:
Fowler, Catherine S., 1990, Tule Technology:  Northern Paiute Uses of Marsh Resources in Western Nevada, Washington, D.C. Smithsonian Institution Press, page 69


pageno: 69
notes:
Seeds roasted and eaten. Brown seed heads were cut from the stalks and taken to an area where the earth had been dampened and packed into a hard, crusted surface.  After warming the spikes in the sun, the cat tail fluff was removed from the spikes and placed on the ground in a layer about two inches deep.  This was set on fire and the mixture stirred until all the fluff was burned.  Remaining on the hard packed earth were thousands of tiny black cat tail seeds.  These were gathered into a finely woven basketry tray and the seed was winnowed by gently tossing it in the air during a slight breeze.


pageno: 132
notes: Poultice of crushed roots applied to wounds.
rawsource:
Black, Meredith Jean, 1980, Algonquin Ethnobotany:  An Interpretation of Aboriginal Adaptation in South Western Quebec, Ottawa. National Museums of Canada.  Mercury Series Number 65, page 132


pageno: 124
notes:
Leaves used as mats for roofing wigwams. The leaves were laid parallel, with one overlapping another, and were then stitched together with basswood, dogbane or swamp milkweed fiber.  The leaves were said to be quite effective in shedding the rain.


pageno: 64, 65
notes: Down used as a dressing for burns and scalds.
rawsource:
Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 64, 65


pageno: 359
notes:
Leaves used by children to make mats while playing. The leaves became very brittle once dried and therefore were not put to serious use by adults.


pageno: 107
notes: Flowers used to stuff pillows.
rawsource:
Rousseau, Jacques, 1945, Le Folklore Botanique De L'ile Aux Coudres, Contributions de l'Institut botanique l'Universite de Montreal 55:75-111, page 107


pageno: 44
notes: Cattails used to support the mud of thatched roofs.
rawsource:
Jones, Volney H., 1931, The Ethnobotany of the Isleta Indians, University of New Mexico, M.A. Thesis, page 44


pageno: 310
notes: Down of the fruiting parts used for bedding.
rawsource:
Chestnut, V. K., 1902, Plants Used by the Indians of Mendocino County, California, Contributions from the U.S. National Herbarium 7:295-408., page 310


pageno: 60
notes: Leaves used to make mats for tipis, sweatbaths and Sundance lodges.
rawsource:
Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 60


pageno: 14, 15
notes: Whole plant used as a ceremonial emetic.
rawsource:
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, 15


pageno: 2226
notes: Green flower dried and used for food.
rawsource:
Arnason, Thor, Richard J. Hebda and Timothy Johns, 1981, Use of Plants for Food and Medicine by Native Peoples of Eastern Canada, Canadian Journal of Botany 59(11):2189-2325, page 2226


pageno: 144
notes:
Leaves & stems made into mats used as wall insulators and in constructing temporary summer houses. The mats were twined with fiber of Indian hemp or silverberry.

rawsource:
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 144


pageno: 144
notes:
Downy seed fluff used in quilts and as a substitute for feathers in stuffing pillows and mattresses. The seed fluff was considered to be 'really warm.'

rawsource:
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 144


pageno: 146
notes: Young flowering heads eaten for diarrhea.
rawsource:
Train, Percy, James R. Henrichs and W. Andrew Archer, 1941, Medicinal Uses of Plants by Indian Tribes of Nevada, Washington DC. U.S. Department of Agriculture, page 146


pageno: 18
notes: Roots peeled, dried, ground into a flour and used to make bread.
rawsource:
Watahomigie, Lucille J., 1982, Hualapai Ethnobotany, Peach Springs, AZ. Hualapai Bilingual Program, Peach Springs School District #8, page 18


pageno: 26, 80
notes: Infusion of inner bark taken for colds.
rawsource:
Tantaquidgeon, Gladys, 1942, A Study of Delaware Indian Medicine Practice and Folk Beliefs, Harrisburg. Pennsylvania Historical Commission, page 26, 80


pageno: 305
notes: Complex compound used as a blood purifier.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 305


pageno: 27
notes: Poultice of bark applied to broken and fractured arms or legs.
rawsource:
Romero, John Bruno, 1954, The Botanical Lore of the California Indians, New York. Vantage Press, Inc., page 27


pageno: 56, 57
notes: Infusion of inner bark taken as a physic.
rawsource:
Smith, Huron H., 1923, Ethnobotany of the Menomini Indians, Bulletin of the Public Museum of the City of Milwaukee 4:1-174, page 56, 57


pageno: 76
notes: Inner bark chewed to soothe the lungs.
rawsource:
Tantaquidgeon, Gladys, 1972, Folk Medicine of the Delaware and Related Algonkian Indians, Harrisburg. Pennsylvania Historical Commission Anthropological Papers #3, page 76


pageno: 392
notes: Inner bark used for dry, sore throat.
rawsource:
Smith, Huron H., 1932, Ethnobotany of the Ojibwe Indians, Bulletin of the Public Museum of Milwaukee 4:327-525, page 392


pageno: 86, 87
notes: Inner bark used for boils.
rawsource:
Smith, Huron H., 1933, Ethnobotany of the Forest Potawatomi Indians, Bulletin of the Public Museum of the City of Milwaukee 7:1-230, page 86, 87


pageno: 115
notes: Bark used to make boxes and baskets.
rawsource:
Smith, Huron H., 1933, Ethnobotany of the Forest Potawatomi Indians, Bulletin of the Public Museum of the City of Milwaukee 7:1-230, page 115


pageno: 127
notes: Peppery seaweed used as flavoring with other seaweeds.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 127


pageno: 143
notes: Leaves used for headaches.
rawsource:
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 143


pageno: 349
notes: Root bark used to make a drink.
rawsource:
Chestnut, V. K., 1902, Plants Used by the Indians of Mendocino County, California, Contributions from the U.S. National Herbarium 7:295-408., page 349


pageno: 90
notes: Indian doctor would sing and hit you with little branches for pain or headache.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 90


pageno: 47
notes: Species used for food.
rawsource:
Curtin, L. S. M., 1957, Some Plants Used by the Yuki Indians ... I. Historical Review and Medicinal Plants, The Masterkey 31:40-48, page 47


pageno: 314
notes: Nuts buried in mud for a long time to remove the bitterness and used for food.
rawsource:
Merriam, C. Hart, 1966, Ethnographic Notes on California Indian Tribes, University of California Archaeological Research Facility, Berkeley, page 314


pageno: 63
notes: Decoction of plant taken to keep blood flowing after childbirth.
rawsource:
Leighton, Anna L., 1985, Wild Plant Use by the Woods Cree (Nihithawak) of East-Central Saskatchewan, Ottawa. National Museums of Canada. Mercury Series, page 63


pageno: 297
notes: Fiber used to cauterize headaches.
rawsource:
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 297


pageno: 61
notes: Infusion of roots taken for stomach pains.
rawsource:
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 61


pageno: 246
notes:
Leaves rubbed on fishing line to give it a green color or used as medicine for good fishing. An informant said, 'As a child I saw my father when he'd take this halibut line, fish line, and he'd tighten it from one end of the yard to the other, while it was being stretched like that, otherwise they coil and tangle you know.  He'd take a handful of those leaves and he'd rub it along the line and it gave it kind of a green color.  I don't know if that was just for the color or if he thought there was some medicine in it or something, for good fishing or something.  Might have been just to tint the line.'

rawsource:
Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 246


pageno: 128
notes: Plants whipped over body for arthritis and rheumatism.
rawsource:
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 128


pageno: 112
notes: Plants rubbed on fishing lines to eliminate human odor.
rawsource:
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 112


pageno: 289
notes:
Nettles used for arthritis. One informant said that a neighboring woman who had arthritis hit her skin all over with nettles and within two months, she was getting strong and healthy again.

rawsource:
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 289


pageno: 289
notes:
Plant tops used to make twine and fine thread. The plant tops were made into twine in the same manner as Indian hemp.


pageno: 211
notes: Burning stem fibers used to cauterize sores and swellings.
rawsource:
Turner, Nancy J., 1973, The Ethnobotany of the Bella Coola Indians of British Columbia, Syesis 6:193-220, page 211


pageno: 90
notes: Young stems and leaves boiled and eaten like spinach.
rawsource:
Turner, Nancy Chapman and Marcus A. M. Bell, 1971, The Ethnobotany of the Coast Salish Indians of Vancouver Island, I and II, Economic Botany 25(1):63-104, 335-339, page 90


pageno: 77
notes:
Dried stalk fiber used to make twine and cordage. The fiber was separated from the nettle by either crumpling the dried stalks in the hands or gently pounding it with stones.


pageno: 87
notes: Infusion of root used for intermittent fevers.
rawsource:
Smith, Huron H., 1933, Ethnobotany of the Forest Potawatomi Indians, Bulletin of the Public Museum of the City of Milwaukee 7:1-230, page 87


pageno: 471472
notes: Plant dipped in water and rubbed on stiff, sore joints and muscles.
rawsource:
Steedman, E.V., 1928, The Ethnobotany of the Thompson Indians of British Columbia, SI-BAE Annual Report #45:441-522, page 471472


pageno: 60
notes: Poultice of fresh, pounded leaves applied to skin inflammations.
rawsource:
Baker, Marc A., 1981, The Ethnobotany of the Yurok, Tolowa and Karok Indians of Northwest California, Humboldt State University, M.A. Thesis, page 60


pageno: 351
notes: Fiber used to make fishing nets.
rawsource:
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 351


pageno: 211
notes: Used for boils.
rawsource:
Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 211


pageno: 100
notes: Used with sweet corn as food.
rawsource:
Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 100


pageno: 280
notes: Infusion of roots given to children as cough medicine.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 280


pageno: 217
notes: Infusion of leaves given to infants for colic.
rawsource:
Black, Meredith Jean, 1980, Algonquin Ethnobotany:  An Interpretation of Aboriginal Adaptation in South Western Quebec, Ottawa. National Museums of Canada.  Mercury Series Number 65, page 217


pageno: 104
notes: Berries canned, fruit pemmican and pate.
rawsource:
Black, Meredith Jean, 1980, Algonquin Ethnobotany:  An Interpretation of Aboriginal Adaptation in South Western Quebec, Ottawa. National Museums of Canada.  Mercury Series Number 65, page 104


pageno: 384
notes: Leaves formerly dried and used as a tobacco.
rawsource:
Chamberlin, Ralph V., 1911, The Ethno-Botany of the Gosiute Indians of Utah, Memoirs of the American Anthropological Association 2(5):331-405., page 384


pageno: 217
notes: Berries dried loose like raisins or canned and used for food.
rawsource:
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 217


pageno: 244
notes: Berries dried in the form of cakes and reconstituted during the winter.
rawsource:
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 244


pageno: 335
notes: Berries dried into cakes and eaten.
rawsource:
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 335


pageno: 98
notes: Berries used for food.
rawsource:
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 98


pageno: 99
notes: Berries picked for feasts.
rawsource:
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 99


pageno: 105
notes: Berries used for food.
rawsource:
Black, Meredith Jean, 1980, Algonquin Ethnobotany:  An Interpretation of Aboriginal Adaptation in South Western Quebec, Ottawa. National Museums of Canada.  Mercury Series Number 65, page 105


pageno: 134
notes: Fruits eaten for food.
rawsource:
Raymond, Marcel., 1945, Notes Ethnobotaniques Sur Les Tete-De-Boule De Manouan, Contributions de l'Institut botanique l'Universite de Montreal 55:113-134, page 134


pageno: 63
notes: Infusion of roots and stems taken for rheumatism and arthritis.
rawsource:
Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 63


pageno: 103
notes: Berries dried, boiled and eaten.
rawsource:
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 103


pageno: 218
notes: Berries dried or canned for future use.
rawsource:
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 218


pageno: 328
notes: Plant used for chronically ill babies.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 328


pageno: 103
notes:
Fruit gathered to eat and sell. Blueberries were probably the most highly regarded wild plant food in the study area.  They were locally abundant and individuals and families from bands not in the vicinity of good blueberry fields travelled considerable distances in order to pick berries for themselves and to sell.  During the course of field studies members of the River Desert band travelled northwest of their area ninety miles and more.  Members of the Weymontaching Cree band were met near Clova in the Obedjiwan band area.  They had travelled to this location by train in order to pick blueberries and meet with relatives.

rawsource:
Black, Meredith Jean, 1980, Algonquin Ethnobotany:  An Interpretation of Aboriginal Adaptation in South Western Quebec, Ottawa. National Museums of Canada.  Mercury Series Number 65, page 103


pageno: 67
notes: Berries ordered and used to make pies.
rawsource:
Turner, Nancy J. and Barbara S. Efrat, 1982, Ethnobotany of the Hesquiat Indians of Vancouver Island, Victoria. British Columbia Provincial Museum, page 67


pageno: 245
notes: Berries used for food.
rawsource:
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 245


pageno: 243
notes: Berries dried for winter use.
rawsource:
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 243


pageno: 334
notes: Berries dried into cakes and eaten.
rawsource:
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 334


pageno: 305
notes: Infusion of leaves and sugar given to mothers after childbirth.
rawsource:
Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 305


pageno: 304
notes: Fruit formed into cakes, dried and stored for future use.
rawsource:
Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 304


pageno: 108
notes: Fruits formerly mashed, poured into rectangular frames to dry, soaked, boiled and eaten in winter.
rawsource:
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 108


pageno: 97
notes: Berries used for food.
rawsource:
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 97


pageno: 220
notes: Berries scattered thinly on a mat and dried over a fire or mashed up and dried into a thin cake.
rawsource:
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 220


pageno: 217
notes:
Berries soaked, mashed and dried for winter use. The berries were soaked, mashed and then placed on drying racks with a small fire lit beneath them to keep away the flies.


pageno: 306
notes: Infusion of leaves and sugar given to mothers after childbirth to gain their strength.
rawsource:
Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 306


pageno: 60
notes: Decoction of leaves taken for diabetes.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 60


pageno: 47
notes: Berries stewed and eaten with smoked fish.
rawsource:
Leighton, Anna L., 1985, Wild Plant Use by the Woods Cree (Nihithawak) of East-Central Saskatchewan, Ottawa. National Museums of Canada. Mercury Series, page 47


pageno: 104
notes: Berries whipped with frozen fish eggs and eaten as a frozen dessert.
rawsource:
Jones, Anore, 1983, Nauriat Niginaqtuat = Plants That We Eat, Kotzebue, Alaska.  Maniilaq Association Traditional Nutrition Program, page 104


pageno: 247
notes: Berries boiled and stored in barrels of oolichan grease for winter use.
rawsource:
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 247


pageno: 336
notes: Berries used for food.
rawsource:
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 336


pageno: 307
notes: Fruit eaten fresh.
rawsource:
Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 307


pageno: 109
notes: Berries formerly eaten in fall.
rawsource:
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 109


pageno: 100
notes: Berries used for food.
rawsource:
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 100


pageno: 221
notes:
Fresh fruit used for food. This fruit was not dried because it remained fresh for a long time and could be picked any time until winter.

rawsource:
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 221


pageno: 248
notes: Fruit eaten, sometimes at feasts.
rawsource:
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 248


pageno: 308
notes: Fruit frozen for future use.
rawsource:
Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 308


pageno: 101
notes: Berries preserved for future use.
rawsource:
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 101


pageno: 103
notes: Berries eaten dried.
rawsource:
Mahar, James Michael., 1953, Ethnobotany of the Oregon Paiutes of the Warm Springs Indian Reservation, Reed College, B.A. Thesis, page 103


pageno: 61
notes: Berries eaten fresh.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 61


pageno: 61
notes: Branches used as a broom.
rawsource:
Baker, Marc A., 1981, The Ethnobotany of the Yurok, Tolowa and Karok Indians of Northwest California, Humboldt State University, M.A. Thesis, page 61


pageno: 310
notes: Infusion of leaves used for kidney disorders.
rawsource:
Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 310


pageno: 78
notes: Berry juice made into a vinegar and used to pickle meats and greens.
rawsource:
Jones, Anore, 1983, Nauriat Niginaqtuat = Plants That We Eat, Kotzebue, Alaska.  Maniilaq Association Traditional Nutrition Program, page 78


pageno: 54
notes: Berries frozen for winter use.
rawsource:
Nelson, Richard K., 1983, Make Prayers to the Raven--A Koyukon View of the Northern Forest, Chicago. The University of Chicago Press, page 54


pageno: 309
notes: Infusion of leaves and sugar given to mothers a few days after childbirth to gain their strength.
rawsource:
Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 309


pageno: 86
notes: Berries whipped with frozen fish eggs and eaten as a frozen dessert.
rawsource:
Jones, Anore, 1983, Nauriat Niginaqtuat = Plants That We Eat, Kotzebue, Alaska.  Maniilaq Association Traditional Nutrition Program, page 86


pageno: 64
notes: Berries used to color porcupine quills.
rawsource:
Leighton, Anna L., 1985, Wild Plant Use by the Woods Cree (Nihithawak) of East-Central Saskatchewan, Ottawa. National Museums of Canada. Mercury Series, page 64


pageno: 64
notes:
Roots used as a love medicine to attract a person whose affections were desired. It was a kind of bad medicine and viewed as a curse.  The root of this plant was said by some to be an ingredient in love medicine; others denied this.


pageno: 290
notes: Decoction of roots taken for diarrhea.
rawsource:
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 290


pageno: 57
notes: Poultice of pulverized root applied to painful, bleeding cuts and wounds.
rawsource:
Smith, Huron H., 1923, Ethnobotany of the Menomini Indians, Bulletin of the Public Museum of the City of Milwaukee 4:1-174, page 57


pageno: 142
notes: Roots stored in underground pits for about a year.
rawsource:
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 142


pageno: 59
notes: Leaves used as a potherb.
rawsource:
Perry, Myra Jean, 1975, Food Use of  'Wild'  Plants by Cherokee Indians, The University of Tennessee, M.S. Thesis, page 59


pageno: 51
notes: Compound poultice of plants applied to tarantula or solpugid (wind scorpion) bites.
rawsource:
Wyman, Leland C. and Stuart K. Harris, 1951, The Ethnobotany of the Kayenta Navaho, Albuquerque. The University of New Mexico Press, page 51


pageno: 147148
notes: Poultice of root applied for rheumatism.
rawsource:
Train, Percy, James R. Henrichs and W. Andrew Archer, 1941, Medicinal Uses of Plants by Indian Tribes of Nevada, Washington DC. U.S. Department of Agriculture, page 147148


pageno: 195
notes: Plant used for a variety of maladies.
rawsource:
Kelly, Isabel T., 1932, Ethnography of the Surprise Valley Paiute, University of California Publications in American Archaeology and Ethnology 31(3):67-210, page 195


pageno: 54
notes: Poultice of mashed roots applied to saddle sores on horses.
rawsource:
Mahar, James Michael., 1953, Ethnobotany of the Oregon Paiutes of the Warm Springs Indian Reservation, Reed College, B.A. Thesis, page 54


pageno: 127
notes: Poultice of mashed roots applied to swollen arms and legs.
rawsource:
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


pageno: 73
notes: Snuff of dried, powdered rootstocks used to clear the nasal passages.
rawsource:
Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 73


pageno: 201
notes: Decoction of cleaned, sliced, dried and boiled roots used for rheumatism.
rawsource:
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


pageno: 201
notes:
Poultice of roots, rhizomes & Sitka spruce pitch paste applied to chest for respiratory afflictions.


pageno: 323
notes: Decoction of roots and rhizomes applied externally for arthritis.
rawsource:
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


pageno: 131
notes:
Decoction of plant used for sore feet. One informant cautioned that it should not be taken internally because of its extreme toxicity.

rawsource:
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 131


pageno: 131
notes:
Plant used externally for arthritis. One informant cautioned that it should not be taken internally because of its extreme toxicity.


pageno: 131
notes:
Washed, mashed roots rubbed on body parts with water or mixed with snowbrush for arthritis. The informants cautioned never to use this medicine internally or to let it get near the eyes, mouth or open sores because of its extreme toxicity.


pageno: 131
notes:
Poultice of root used for phlebitis. One informant cautioned that it should not be taken internally because of its extreme toxicity.


pageno: 131
notes:
Decoction of plant considered good for broken bones. One informant cautioned that it should not be taken internally because of its extreme toxicity.


pageno: 131
notes:
Burned leaf ashes and Vaseline used as a diaper ointment to prevent babies from messing diapers. The ashes were probably originally mixed with deer or bear fat.  The ointment was very strong and had to be used with extreme caution.  One informant cautioned that it should not be taken internally because of its extreme toxicity.


pageno: 131
notes:
Poultice of boiled roots used for sore throat. One informant cautioned that it should not be taken internally because of its extreme toxicity.


pageno: 660661
notes: Compound decoction of root taken for coughs.
rawsource:
Swanton, John R, 1928, Religious Beliefs and Medical Practices of the Creek Indians, SI-BAE Annual Report #42:473-672, page 660661


pageno: 33, 92
notes: Leaves smoked with onosmodium for 'fits,' craziness and witchcraft.
rawsource:
Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 33, 92


pageno: 432
notes: Dried leaves smoked for bad hiccoughs.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 432


pageno: 77, 132
notes: Infusion of leaves mixed with molasses and taken for coughs.
rawsource:
Tantaquidgeon, Gladys, 1972, Folk Medicine of the Delaware and Related Algonkian Indians, Harrisburg. Pennsylvania Historical Commission Anthropological Papers #3, page 77, 132


pageno: 83, 84
notes: Dried leaves smoked in a pipe for asthma and smudged leaves inhaled for catarrh.
rawsource:
Smith, Huron H., 1933, Ethnobotany of the Forest Potawatomi Indians, Bulletin of the Public Museum of the City of Milwaukee 7:1-230, page 83, 84


pageno: 287
notes: Decoction of leaves taken for colds.
rawsource:
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 287


pageno: 58
notes: Infusion of root taken to 'clear up cloudy urine.'
rawsource:
Smith, Huron H., 1923, Ethnobotany of the Menomini Indians, Bulletin of the Public Museum of the City of Milwaukee 4:1-174, page 58


pageno: 251252
notes: Infusion of root used for profuse menstruation.
rawsource:
Smith, Huron H., 1928, Ethnobotany of the Meskwaki Indians, Bulletin of the Public Museum of the City of Milwaukee 4:175-326, page 251252


pageno: 32, 99
notes: Infusion of plant used as a wash for fever or itch from spider bites.
rawsource:
Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 32, 99


pageno: 90
notes: Infusion of dried, crushed leaves taken for stomach troubles.
rawsource:
Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 90


pageno: 54
notes:
Stem used to rid corn of cutworms. Put four worms into a hollow piece of dried stem about five inches long, take it to an ancient Pueblo ruin and stick it in the ground at the edge of the ruin.  When the worms have disappeared bury the stem, cover it with a piece of old pottery and draw a line around it with an arrowhead.


pageno: 74
notes: Petals mixed with white clay and used as a yellow dye for cotton.
rawsource:
Swank, George R., 1932, The Ethnobotany of the Acoma and Laguna Indians, University of New Mexico, M.A. Thesis, page 74


pageno: 64
notes: Cold infusion of pounded roots taken for fevers.
rawsource:
Taylor, Linda Averill, 1940, Plants Used As Curatives by Certain Southeastern Tribes, Cambridge, MA. Botanical Museum of Harvard University, page 64


pageno: 62
notes:
Tall stems used as an overnight bed. Tall stems gathered, piled six inches thick on the ground and arranged in a rectangular form.  Used when traveling.


pageno: 53, 54
notes: Root used as a strong physic.
rawsource:
Smith, Huron H., 1923, Ethnobotany of the Menomini Indians, Bulletin of the Public Museum of the City of Milwaukee 4:1-174, page 53, 54


pageno: 447
notes: Infusion of bark taken and applied as poultice for pain caused by witchcraft.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 447


pageno: 65
notes: Poultice of chewed, unopened flower buds applied to lip sores.
rawsource:
Leighton, Anna L., 1985, Wild Plant Use by the Woods Cree (Nihithawak) of East-Central Saskatchewan, Ottawa. National Museums of Canada. Mercury Series, page 65


pageno: 106
notes: Berries used to make juice.
rawsource:
Jones, Anore, 1983, Nauriat Niginaqtuat = Plants That We Eat, Kotzebue, Alaska.  Maniilaq Association Traditional Nutrition Program, page 106


pageno: 232
notes: Berries used for food.
rawsource:
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 232


pageno: 37
notes: Berries mixed with fat and used for food.
rawsource:
McKennan, Robert A., 1959, The Upper Tanana Indians, Yale University Publications in Anthropology, No. 55, page 37


pageno: 201
notes: Fruit eaten dried.
rawsource:
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 201


pageno: 446
notes: Compound decoction of plants taken for worms caused by venereal disease.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 446


pageno: 107
notes: Berries used for food.
rawsource:
Black, Meredith Jean, 1980, Algonquin Ethnobotany:  An Interpretation of Aboriginal Adaptation in South Western Quebec, Ottawa. National Museums of Canada.  Mercury Series Number 65, page 107


pageno: 28
notes: Infusion of plant taken before and during parturition.
rawsource:
Wallis, Wilson D., 1922, Medicines Used by the Micmac Indians, American Anthropologist 24:24-30, page 28


pageno: 59
notes: Plant used in the Coyote Chant for medicine.
rawsource:
Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 59


pageno: 283
notes:
Used as a 'love medicine.' If you want your girlfriend to love you, take the plant and rub down with it after bathing, and she will love you forever.

rawsource:
Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 283


pageno: 35
notes: Compound infusion with dried leaves taken for sores.
rawsource:
Speck, Frank G., R.B. Hassrick and E.S. Carpenter, 1942, Rappahannock Herbals, Folk-Lore and Science of Cures, Proceedings of the Delaware County Institute of Science 10:7-55., page 35


pageno: 129
notes: Ripe seeds parched, ground into flour and boiled with corn to make mush.
rawsource:
Castetter, Edward F. and Willis H. Bell, 1951, Yuman Indian Agriculture, Albuquerque: University of New Mexico Press, page 129


pageno: 62
notes: Poultice of chewed leaves applied to sore eyes.
rawsource:
Baker, Marc A., 1981, The Ethnobotany of the Yurok, Tolowa and Karok Indians of Northwest California, Humboldt State University, M.A. Thesis, page 62


pageno: 60
notes:
Leaves and stems mixed with other greens, parboiled, rinsed and fried with grease & salt until soft.

rawsource:
Perry, Myra Jean, 1975, Food Use of  'Wild'  Plants by Cherokee Indians, The University of Tennessee, M.S. Thesis, page 60


pageno: 37
notes: Roots used as medicine.
rawsource:
Chamberlin, Ralph V., 1909, Some Plant Names of the Ute Indians, American Anthropologist 11:27-40, page 37


pageno: 87, 88
notes: Root used for various heart diseases.
rawsource:
Smith, Huron H., 1933, Ethnobotany of the Forest Potawatomi Indians, Bulletin of the Public Museum of the City of Milwaukee 7:1-230, page 87, 88


pageno: 103
notes:
Violets used by children in playing games. The children separated into two teams, one team taking the name of their tribe and the other of another tribe such as the Dakota.  Each team collected violets and the two parties sat down facing each other and snapped violets at each other until there were none remaining.  The victorious team taunted the other as being poor fighters.


pageno: 291
notes: Infusion of mashed leaves and stalks used as a medicine for dogs.
rawsource:
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 291


pageno: 28
notes: Grapes used for food.
rawsource:
Cook, Sarah Louise, 1930, The Ethnobotany of Jemez Indians., University of New Mexico, M.A. Thesis, page 28


pageno: 62
notes:
Vine used to make a cross & put on top of the basket of cornmeal & paper bread offered in courtship.


pageno: 139
notes: Green leaves used as top layer, over the hot stones, in the earth oven.
rawsource:
Barrett, S. A. and E. W. Gifford, 1933, Miwok Material Culture, Bulletin of the Public Museum of the City of Milwaukee 2(4):11, page 139


pageno: 144
notes: Fruit used to make wine.
rawsource:
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 144


pageno: 23
notes: Fruit used to make juice.
rawsource:
Watahomigie, Lucille J., 1982, Hualapai Ethnobotany, Peach Springs, AZ. Hualapai Bilingual Program, Peach Springs School District #8, page 23


pageno: 296
notes: Fruit used for food.
rawsource:
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 296


pageno: 44
notes: Vine pieces sucked or chewed for thirst during the Sun Dance.
rawsource:
Kraft, Shelly Katheren, 1990, Recent Changes in the Ethnobotany of Standing Rock Indian Reservation, University of North Dakota, M.A. Thesis, page 44


pageno: 145
notes: Long fronds used to make ramadas.
rawsource:
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 145


pageno: 63
notes:
Leaf fiber used to make baskets. Fibers were pounded from the rachis and dyed with Alnus bark for use in basketry.  The fibers were then dried and coiled for storage.  They were soaked to unroll and used.

rawsource:
Baker, Marc A., 1981, The Ethnobotany of the Yurok, Tolowa and Karok Indians of Northwest California, Humboldt State University, M.A. Thesis, page 63


pageno: 63
notes:
Leaves used to obtain fiber. The two fibers of each leaf were collected at the end of June or the first part of July.  The rachis was pounded and fibers fell out.  For designs, the fibers were dyed with Alnus bark.

rawsource:
Baker, Marc A., 1981, The Ethnobotany of the Yurok, Tolowa and Karok Indians of Northwest California, Humboldt State University, M.A. Thesis, page 63


pageno: 63
notes:
Leaves used to obtain fiber. Fibers were harvested when leaves were fully grown and then dyed with alder bark.  The strands could be dyed by chewing in Alnus bark and running the fibers through the mouth or by pounding the bark in a mortar and pestle.

rawsource:
Baker, Marc A., 1981, The Ethnobotany of the Yurok, Tolowa and Karok Indians of Northwest California, Humboldt State University, M.A. Thesis, page 63


pageno: 4
notes: Dyed fronds used in basketry.
rawsource:
Murphey, Edith Van Allen, 1990, Indian Uses of Native Plants, Glenwood, Ill. Meyerbooks.  Originally published in 1959, page 4


pageno: 148
notes: Infusion or decoction of pulverized root taken as an emetic.
rawsource:
Train, Percy, James R. Henrichs and W. Andrew Archer, 1941, Medicinal Uses of Plants by Indian Tribes of Nevada, Washington DC. U.S. Department of Agriculture, page 148


pageno: 396
notes: Decoction of roots used as a wash for headaches.
rawsource:
Chestnut, V. K., 1902, Plants Used by the Indians of Mendocino County, California, Contributions from the U.S. National Herbarium 7:295-408., page 396


pageno: 148149
notes: Decoction of root taken as a blood tonic.
rawsource:
Train, Percy, James R. Henrichs and W. Andrew Archer, 1941, Medicinal Uses of Plants by Indian Tribes of Nevada, Washington DC. U.S. Department of Agriculture, page 148149


pageno: 34, 99
notes: Plant said to be a very strong, potentially lethal emetic.
rawsource:
Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 34, 99


pageno: 29, 30
notes: Infusion of root given to induce vomiting.
rawsource:
Hamel, Paul B. and Mary U. Chiltoskey, 1975, Cherokee Plants and Their Uses -- A 400 Year History, Sylva, N.C. Herald Publishing Co., page 29, 30


pageno: 164
notes: Plant used to decrease perspiration.
rawsource:
Hocking, George M., 1956, Some Plant Materials Used Medicinally and Otherwise by the Navaho Indians in the Chaco Canyon, New Mexico, El Palacio 56:146-165, page 164


pageno: 62, 63
notes: Chewed seeds rubbed on body prior to cactus ceremony to protect from spines.
rawsource:
Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 62, 63


pageno: 54
notes: Seeds ground, mixed with corn meal, made into pats and steamed.
rawsource:
Castetter, Edward F., 1935, Ethnobiological Studies in the American Southwest I.  Uncultivated Native Plants Used as Sources of Food, University of New Mexico Bulletin 4(1):1-44, page 54


pageno: 311
notes: Used as a yellow pigment for paint.
rawsource:
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 311


pageno: 211
notes: Used to make baskets.
rawsource:
Merriam, C. Hart, 1966, Ethnographic Notes on California Indian Tribes, University of California Archaeological Research Facility, Berkeley, page 211


pageno: 234
notes: Plant used to make the design on baskets.
rawsource:
Merriam, C. Hart, 1966, Ethnographic Notes on California Indian Tribes, University of California Archaeological Research Facility, Berkeley, page 234


pageno: 2
notes: Grass used as a border pattern in baskets.
rawsource:
Murphey, Edith Van Allen, 1990, Indian Uses of Native Plants, Glenwood, Ill. Meyerbooks.  Originally published in 1959, page 2


pageno: 343
notes: Leaves used for basketry.
rawsource:
Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 343


pageno: 87
notes: Leaves sold to the Nootkan and Hesquiat tribes.
rawsource:
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 87


pageno: 27
notes: Leaves woven into water tight baskets used for cooking.
rawsource:
Blankinship, J. W., 1905, Native Economic Plants of Montana, Bozeman. Montana Agricultural College Experimental Station, Bulletin 56, page 27


pageno: 52
notes: Roots washed, rubbed to make a lather and used to wash sores.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 52


pageno: 63
notes:
Small leaves used to make dresses. Plants were burned every year.  Leaves were harvested in the spring when they first began to grow out from their charred rhizome.  Prior to use, the leaves were soaked in water to make them pliable, but if left too long they turned green.


pageno: 250
notes: Ground leaves carried in the clothes and used as perfume by men and women to counteract body odors.
rawsource:
Weber, Steven A. and P. David Seaman, 1985, Havasupai Habitat: A. F. Whiting's Ethnography of a Traditional Indian Culture, Tucson. The University of Arizona Press, page 250


pageno: 395
notes: Flowering stems twisted into a witchcraft medicine.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 395


pageno: 9
notes: Decoction of roots used as a salve for various purposes.
rawsource:
Taylor, Linda Averill, 1940, Plants Used As Curatives by Certain Southeastern Tribes, Cambridge, MA. Botanical Museum of Harvard University, page 9


pageno: 51
notes: Emulsion used in cases of snake or insect bites.
rawsource:
Bell, Willis H and Edward F. Castetter, 1941, Ethnobiological Studies in the Southwest VII.  The Utilization of of Yucca, Sotol and Beargrass by the Aborigines in the American Southwest, University of New Mexico Bulletin 5(5):1-74, page 51


pageno: 40
notes: Leaves split and used as string.
rawsource:
Bell, Willis H and Edward F. Castetter, 1941, Ethnobiological Studies in the Southwest VII.  The Utilization of of Yucca, Sotol and Beargrass by the Aborigines in the American Southwest, University of New Mexico Bulletin 5(5):1-74, page 40


pageno: 34, 71
notes: Root used as a strong laxative.
rawsource:
Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 34, 71


pageno: 64
notes: Fruit sometimes used for food.
rawsource:
Bell, Willis H and Edward F. Castetter, 1941, Ethnobiological Studies in the Southwest VII.  The Utilization of of Yucca, Sotol and Beargrass by the Aborigines in the American Southwest, University of New Mexico Bulletin 5(5):1-74, page 64


pageno: 37
notes: Leaves used to make strings.
rawsource:
Bell, Willis H and Edward F. Castetter, 1941, Ethnobiological Studies in the Southwest VII.  The Utilization of of Yucca, Sotol and Beargrass by the Aborigines in the American Southwest, University of New Mexico Bulletin 5(5):1-74, page 37


pageno: 10
notes: Used when agricultural reserves dwindled.
rawsource:
Bell, Willis H and Edward F. Castetter, 1941, Ethnobiological Studies in the Southwest VII.  The Utilization of of Yucca, Sotol and Beargrass by the Aborigines in the American Southwest, University of New Mexico Bulletin 5(5):1-74, page 10


pageno: 55
notes:
Roots made into suds and used during marriage ceremonies. As part of the marriage ceremony, the groom's head was washed by his future mother-in-law, while that of the bride was washed by the bridegroom's mother.

rawsource:
Bell, Willis H and Edward F. Castetter, 1941, Ethnobiological Studies in the Southwest VII.  The Utilization of of Yucca, Sotol and Beargrass by the Aborigines in the American Southwest, University of New Mexico Bulletin 5(5):1-74, page 55


pageno: 55
notes: Fruits sun dried and stored for winter use.
rawsource:
Castetter, Edward F., 1935, Ethnobiological Studies in the American Southwest I.  Uncultivated Native Plants Used as Sources of Food, University of New Mexico Bulletin 4(1):1-44, page 55


pageno: 18
notes: Baked fruit pounded to a pulp, drained and juice drunk.
rawsource:
Bell, Willis H and Edward F. Castetter, 1941, Ethnobiological Studies in the Southwest VII.  The Utilization of of Yucca, Sotol and Beargrass by the Aborigines in the American Southwest, University of New Mexico Bulletin 5(5):1-74, page 18


pageno: 56
notes: Young leaves cooked in soups or with meat.
rawsource:
Castetter, Edward F., 1935, Ethnobiological Studies in the American Southwest I.  Uncultivated Native Plants Used as Sources of Food, University of New Mexico Bulletin 4(1):1-44, page 56


pageno: 19
notes: Flowers eaten as a vegetable only if obtained before the summer rains.
rawsource:
Bell, Willis H and Edward F. Castetter, 1941, Ethnobiological Studies in the Southwest VII.  The Utilization of of Yucca, Sotol and Beargrass by the Aborigines in the American Southwest, University of New Mexico Bulletin 5(5):1-74, page 19


pageno: 33
notes: Small roots used for basket work.
rawsource:
Basehart, Harry W., 1974, Apache Indians XII. Mescalero Apache Subsistence Patterns and Socio-Political Organization, New York. Garland Publishing Inc., page 33


pageno: 181
notes: Fruit roasted, dried, wrapped and stored indefinitely.
rawsource:
Buskirk, Winfred, 1986, The Western Apache:  Living With the Land Before 1950, Norman. University of Oklahoma Press, page 181


pageno: 14
notes: Used as a source of food.
rawsource:
Castetter, Edward F., 1935, Ethnobiological Studies in the American Southwest I.  Uncultivated Native Plants Used as Sources of Food, University of New Mexico Bulletin 4(1):1-44, page 14


pageno: 212
notes:
Leaf fiber braided into ropes. The leaves contained a good fiber.  The terminal spine and a section of the back of the leaf were removed and pounded to free this fiber from the fleshy portion of the leaf.  The fiber was often braided into rope, three to six ply, from twelve to thirty feet long that were used for many purposes, including handling horses.


pageno: 371
notes: Leaves used in basketry.
rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 371


pageno: 51
notes: Fruits eaten for food.
rawsource:
Robbins, W.W., J.P. Harrington and B. Freire-Marreco, 1916, Ethnobotany of the Tewa Indians, SI-BAE Bulletin #55, page 51


pageno: 39
notes: Stems used to make shoes.
rawsource:
Watahomigie, Lucille J., 1982, Hualapai Ethnobotany, Peach Springs, AZ. Hualapai Bilingual Program, Peach Springs School District #8, page 39


pageno: 74
notes:
Leaf fibers used to make ropes. Leaves were pounded between stones to separate the fibers which were used for ropes.


pageno: 20
notes: Pulp made into cakes, dried and stored for winter use.
rawsource:
Bell, Willis H and Edward F. Castetter, 1941, Ethnobiological Studies in the Southwest VII.  The Utilization of of Yucca, Sotol and Beargrass by the Aborigines in the American Southwest, University of New Mexico Bulletin 5(5):1-74, page 20


pageno: 31
notes: Fruit dried for winter use.
rawsource:
Lynch, Regina H., 1986, Cookbook, Chinle, AZ. Navajo Curriculum Center, Rough Rock Demonstration School, page 31


pageno: 32
notes:
Baked or dried fruits ground, made into cakes, roasted again, mixed with cornmeal & made into gruel.


pageno: 36
notes: Stout leaves used as drumsticks.
rawsource:
Bell, Willis H and Edward F. Castetter, 1941, Ethnobiological Studies in the Southwest VII.  The Utilization of of Yucca, Sotol and Beargrass by the Aborigines in the American Southwest, University of New Mexico Bulletin 5(5):1-74, page 36


pageno: 21
notes:
Root made into soap used for washing wool or clothing, shampooing the hair and bathing the body. The root, pounded with rocks to remove the bark and to soften it, was stirred vigorously in warm water to whip up suds.


pageno: 56
notes: Plant macerated, placed in water to form suds and used for washing hair.
rawsource:
Bell, Willis H and Edward F. Castetter, 1941, Ethnobiological Studies in the Southwest VII.  The Utilization of of Yucca, Sotol and Beargrass by the Aborigines in the American Southwest, University of New Mexico Bulletin 5(5):1-74, page 56


pageno: 39
notes: Split leaves or fibers used as tying material.
rawsource:
Bell, Willis H and Edward F. Castetter, 1941, Ethnobiological Studies in the Southwest VII.  The Utilization of of Yucca, Sotol and Beargrass by the Aborigines in the American Southwest, University of New Mexico Bulletin 5(5):1-74, page 39


pageno: 11
notes: Dried fruit pulp boiled in water and drunk.
rawsource:
Bell, Willis H and Edward F. Castetter, 1941, Ethnobiological Studies in the Southwest VII.  The Utilization of of Yucca, Sotol and Beargrass by the Aborigines in the American Southwest, University of New Mexico Bulletin 5(5):1-74, page 11


pageno: 12
notes: Preserved fruit soaked in water, cooked to a thick syrup and eaten as a sauce-like dessert.
rawsource:
Bell, Willis H and Edward F. Castetter, 1941, Ethnobiological Studies in the Southwest VII.  The Utilization of of Yucca, Sotol and Beargrass by the Aborigines in the American Southwest, University of New Mexico Bulletin 5(5):1-74, page 12


pageno: 9
notes: Fruits eaten for food.
rawsource:
Bell, Willis H and Edward F. Castetter, 1941, Ethnobiological Studies in the Southwest VII.  The Utilization of of Yucca, Sotol and Beargrass by the Aborigines in the American Southwest, University of New Mexico Bulletin 5(5):1-74, page 9


pageno: 53
notes: Plant suspended from a ring carried on the back of a god impersonator.
rawsource:
Bell, Willis H and Edward F. Castetter, 1941, Ethnobiological Studies in the Southwest VII.  The Utilization of of Yucca, Sotol and Beargrass by the Aborigines in the American Southwest, University of New Mexico Bulletin 5(5):1-74, page 53


pageno: 49, 50
notes: Infusion of root used as a wash in adoption and name-giving ceremonies.
rawsource:
Robbins, W.W., J.P. Harrington and B. Freire-Marreco, 1916, Ethnobotany of the Tewa Indians, SI-BAE Bulletin #55, page 49, 50


pageno: 50
notes: Fleshy leaves boiled, chewed and the fibers twisted into cord and rope.
rawsource:
Robbins, W.W., J.P. Harrington and B. Freire-Marreco, 1916, Ethnobotany of the Tewa Indians, SI-BAE Bulletin #55, page 50


pageno: 45
notes: Leaves baked in warm pit, chewed and fiber woven into fishing nets.
rawsource:
Bell, Willis H and Edward F. Castetter, 1941, Ethnobiological Studies in the Southwest VII.  The Utilization of of Yucca, Sotol and Beargrass by the Aborigines in the American Southwest, University of New Mexico Bulletin 5(5):1-74, page 45


pageno: 78
rawsource: Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 78
notes:
Leaf fibers used in weaving fabrics. The leaves were folded about four inches in length and tied with a fragment of the leaf.  These folds were boiled with a small quantity of cedar ashes.  When sufficiently cooked, the leaves were placed in a bowl or basket and cooled.  When the leaves were cooled, youths and young women peeled off the epidermis, and chewed the leaves starting at one end and progressing to the other.  After chewing the leaves, the fibers were separated, straightened out, tied with fiber strings and hung in an inner room to dry.  When required for weaving, the fibers were soaked in water to soften them.


pageno: 78
rawsource: Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 78
notes:
Leaf fibers made into cords used to tie prayer plume offerings together & for other ceremonial uses.


pageno: 47
notes: Dried leaves split, plaited and made into water-carrying head pads.
rawsource:
Bell, Willis H and Edward F. Castetter, 1941, Ethnobiological Studies in the Southwest VII.  The Utilization of of Yucca, Sotol and Beargrass by the Aborigines in the American Southwest, University of New Mexico Bulletin 5(5):1-74, page 47


pageno: 78
rawsource: Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 78
notes:
Split leaves plaited into mats for covering hatchways, grain vases and other vessels. The leaves are also used for making pads for supporting water vases upon the head.


pageno: 99
rawsource: Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 99
notes:
Narrow leaf bands worn around the head by personators of anthropic gods. The personators of anthropic gods adorned their wrists and ankles with yucca ribbons and the novitiate into the medicine order of a secret fraternity had his or her wrists adorned with them also.


pageno: 370
notes: Plant used as a laxative.
rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 370


pageno: 150
notes: Fibers used to make sandals.
rawsource:
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 150


pageno: 69
rawsource: Zigmond, Maurice L., 1981, Kawaiisu Ethnobotany, Salt Lake City. University of Utah Press, page 69
notes:
Dark red rootstock core used as pattern material in coiled basketry. The core was split into strands, soaked and worked in with the coiling so that the color was always on the outside.


pageno: 69
rawsource: Zigmond, Maurice L., 1981, Kawaiisu Ethnobotany, Salt Lake City. University of Utah Press, page 69
notes:
Fruit pit roasted, mashed, dried and stored for future use. Yucca supplies food in two forms.  In the early spring, the apical meristem--the 'heart' or 'cabbage' --was removed with the aid of an oak or a juniper shaft having a shovel like cutting edge at one end.  The 'cabbage' was roasted in a pit about three feet deep and perhaps five feet in diameter.  A large stone was placed in the center of the pit with smaller stones radiating out from the center.  Firewood--preferably Douglas oak--was thrown in and the hot fire burned for a half-day.  From time to time more stones--and probably wood--were added.  As the fire died down, it was covered with sand or dirt to about ground level, leaving a small aperture in the center.  The sand was tapped down, causing flames to shoot out of the hole.  Then a layer of dry pine needles was put on and the 'cabbages,' having been skinned, placed on top.  Two or three families shared the same oven.  the direction in which 'cabbages' were laid identified the owner.  Another layer of dry pine needles apparently mixed with silky California broom covered the 'cabbages.'  More sand or dirt, patted down and smoothed with a basketry tray, completed the mound, which would now reach a height of five feet but which settled in the roasting process.  The roasting continued for two nights, during which no sexual intercourse was permitted.  Otherwise it was said that 'it won't cook.'  When the 'cabbages' were pulled out, they were so hot they burned the hands.  They were cooled before they were eaten.  To be stored, they were pulled apart, mashed a little and dried.  They could not be dried or stored uncooked.  After storage they were soaked and eaten.


pageno: 69
rawsource: Zigmond, Maurice L., 1981, Kawaiisu Ethnobotany, Salt Lake City. University of Utah Press, page 69
notes:
Fruit pit roasted and eaten. Yucca supplies food in two forms.  In the early spring, the apical meristem--the 'heart' or 'cabbage' --was removed with the aid of an oak or a juniper shaft having a shovel like cutting edge at one end.  The 'cabbage' was roasted in a pit about three feet deep and perhaps five feet in diameter.  A large stone was placed in the center of the pit with smaller stones radiating out from the center.  Firewood--preferably Douglas oak--was thrown in and the hot fire burned for a half-day.  From time to time more stones--and probably wood--were added.  As the fire died down, it was covered with sand or dirt to about ground level, leaving a small aperture in the center.  The sand was tapped down, causing flames to shoot out of the hole.  Then a layer of dry pine needles was put on and the 'cabbages,' having been skinned, placed on top.  Two or three families shared the same oven.  the direction in which 'cabbages' were laid identified the owner.  Another layer of dry pine needles apparently mixed with silky California broom covered the 'cabbages.'  More sand or dirt, patted down and smoothed with a basketry tray, completed the mound, which would now reach a height of five feet but which settled in the roasting process.  The roasting continued for two nights, during which no sexual intercourse was permitted.  Otherwise it was said that 'it won't cook.'  When the 'cabbages' were pulled out, they were so hot they burned the hands.  They were cooled before they were eaten.  To be stored, they were pulled apart, mashed a little and dried.  They could not be dried or stored uncooked.  After storage they were soaked and eaten.


pageno: 43
notes: Made into cords and used as base for fur robe garments.
rawsource:
Bell, Willis H and Edward F. Castetter, 1941, Ethnobiological Studies in the Southwest VII.  The Utilization of of Yucca, Sotol and Beargrass by the Aborigines in the American Southwest, University of New Mexico Bulletin 5(5):1-74, page 43


pageno: 63
notes: Fruits eaten for food.
rawsource:
Bell, Willis H and Edward F. Castetter, 1941, Ethnobiological Studies in the Southwest VII.  The Utilization of of Yucca, Sotol and Beargrass by the Aborigines in the American Southwest, University of New Mexico Bulletin 5(5):1-74, page 63


pageno: 40
notes: Flowers boiled, dried and stored for future food use.
rawsource:
Basehart, Harry W., 1974, Apache Indians XII. Mescalero Apache Subsistence Patterns and Socio-Political Organization, New York. Garland Publishing Inc., page 40


pageno: 193
notes: Blossoms used for food.
rawsource:
Buskirk, Winfred, 1986, The Western Apache:  Living With the Land Before 1950, Norman. University of Oklahoma Press, page 193


pageno: 33
notes:
Leaves made into scourges and used in the Night Chant. A leaf was taken from the east side of the plant and one from the west.  The leaves were then split in two and the interchanged halves bound together to form the scourge.  These scourges were carried by the different personators in the Night Chant.

rawsource:
Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 33


pageno: 46
notes: Cactus ribs bound together to form the frame for containers used to carry crops.
rawsource:
Bell, Willis H and Edward F. Castetter, 1941, Ethnobiological Studies in the Southwest VII.  The Utilization of of Yucca, Sotol and Beargrass by the Aborigines in the American Southwest, University of New Mexico Bulletin 5(5):1-74, page 46


pageno: 28
notes: Leaves tied to make a fastening loop for sandals.
rawsource:
Bell, Willis H and Edward F. Castetter, 1941, Ethnobiological Studies in the Southwest VII.  The Utilization of of Yucca, Sotol and Beargrass by the Aborigines in the American Southwest, University of New Mexico Bulletin 5(5):1-74, page 28


pageno: 358
notes:
Leaves bound in a slender bundle and used as a substitute for wood. The slender bundle of leaves formed the firedrill which was placed in a hearth and twirled by the hands until it smouldered upon which time it was blown upon to ignite the flame.


pageno: 358
notes:
Boiled root used in tanning hides. The yucca roots were boiled and then cooled and sprinkled over the hides after they had been treated with the brain-liver-marrow dressing.


pageno: 45
notes:
Root mixed with ground stolons from vine mesquite grass & used as a hair wash to make the hair grow.


pageno: 76
notes: Tender heart shoots used in the sweatbath.
rawsource:
Swank, George R., 1932, The Ethnobotany of the Acoma and Laguna Indians, University of New Mexico, M.A. Thesis, page 76


pageno: 76
notes:
Crushed roots rubbed on hair or clothes for soap or crushed, roasted roots soaked in water for soap. This soap caused more itching than that from wild leafed yucca, but was considered better to keep the natural color of the hair.


pageno: 51
notes: Flowers and buds eaten fresh or cooked.
rawsource:
Kraft, Shelly Katheren, 1990, Recent Changes in the Ethnobotany of Standing Rock Indian Reservation, University of North Dakota, M.A. Thesis, page 51


pageno: 61
notes:
Leaves split into strands, made into cords and used for lashing house frames together and thatching.

rawsource:
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 61


pageno: 14
notes: Pods boiled in water and made into pickles.
rawsource:
Bell, Willis H and Edward F. Castetter, 1941, Ethnobiological Studies in the Southwest VII.  The Utilization of of Yucca, Sotol and Beargrass by the Aborigines in the American Southwest, University of New Mexico Bulletin 5(5):1-74, page 14


pageno: 52
notes: Stalk used as a spindle in making fire by friction.
rawsource:
Bell, Willis H and Edward F. Castetter, 1941, Ethnobiological Studies in the Southwest VII.  The Utilization of of Yucca, Sotol and Beargrass by the Aborigines in the American Southwest, University of New Mexico Bulletin 5(5):1-74, page 52


pageno: 52
notes: Used to make sifting baskets.
rawsource:
Robbins, W.W., J.P. Harrington and B. Freire-Marreco, 1916, Ethnobotany of the Tewa Indians, SI-BAE Bulletin #55, page 52


pageno: 79
rawsource: Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 79
notes:
Leaves soaked in water to soften them and made into rope by knotting them together. The fibers of the leaves were separated and lengthened for making a coarse cord.


pageno: 45
notes: Fibers used to make sandals.
rawsource:
Hedges, Ken, 1986, Santa Ysabel Ethnobotany, San Diego Museum of Man  Ethnic Technology Notes, No. 20, page 45


pageno: 40
notes: Strong fibers used to make shoes and sandals.
rawsource:
Watahomigie, Lucille J., 1982, Hualapai Ethnobotany, Peach Springs, AZ. Hualapai Bilingual Program, Peach Springs School District #8, page 40


pageno: 200
notes: Plant fiber used to make fishing lines.
rawsource:
Sparkman, Philip S., 1908, The Culture of the Luiseno Indians, University of California Publications in American Archaeology and Ethnology 8(4):187-234, page 200


pageno: 22
notes: Fruit used for food.
rawsource:
Bell, Willis H and Edward F. Castetter, 1941, Ethnobiological Studies in the Southwest VII.  The Utilization of of Yucca, Sotol and Beargrass by the Aborigines in the American Southwest, University of New Mexico Bulletin 5(5):1-74, page 22


pageno: 34
notes: Plant considered poisonous.
rawsource:
Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 34


pageno: 34
notes:
Fiber used to string cakes baked for Fire God & attached to his right arm on 9th day of Night Chant.


pageno: 34
notes:
Leaf strips intertwined with sprigs of fir and used to make necklaces and wristbands for ceremonies.


pageno: 32
notes:
Leaves used for ceremonial purposes. On the sixth day of the Mountain Chant Ceremony, before the couriers were sent on their way, a basin of water containing soap root was brought in, and after the medicine man had daubed the couriers with a little of the suds, they washed themselves from head to foot and cleaned their hair as well.  The Lashing God in the Night Chant carried a ring of yucca leaves on his back and suspended from this by its roots was a complete plant of soapweed.  He held in his hand yucca scourges which were made from the leaves taken from the east and west sides of the plant.  For the yucca that hangs at his back, a specimen was selected whose roots stuck well out of the ground and was kicked out with the foot.  Masks made of the leaves were also used in the Night Chant.  In one of the dances of the last night of the Mountain Chant, yucca was made to grow from the root through buds and flowers to the ripe fruit.


pageno: 34
notes:
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.


pageno: 34
notes:
Leaves made into a ball and used to play 'shooting the yucca.' 'Shooting the yucca' was a Navajo game played with a ball made of bark and wound with yucca leaves which had been previously placed in hot ashes to make them flexible.  A stick of scrub oak was attached to this by a yucca cord, to give momentum to the light ball.  The ball was thrown into the air and the archers discharged their arrows at it as soon as it was drawn downward by the weight of the stick.


pageno: 69
rawsource: Zigmond, Maurice L., 1981, Kawaiisu Ethnobotany, Salt Lake City. University of Utah Press, page 69
notes:
Apical meristems pit roasted, mashed, dried and stored for future use. Yucca supplies food in two forms.  In the early spring, the apical meristem--the 'heart' or 'cabbage' --was removed with the aid of an oak or a juniper shaft having a shovel like cutting edge at one end.  The 'cabbage' was roasted in a pit about three feet deep and perhaps five feet in diameter.  A large stone was placed in the center of the pit with smaller stones radiating out from the center.  Firewood--preferably Douglas oak--was thrown in and the hot fire burned for a half-day.  From time to time more stones--and probably wood--were added.  As the fire died down, it was covered with sand or dirt to about ground level, leaving a small aperture in the center.  The sand was tapped down, causing flames to shoot out of the hole.  Then a layer of dry pine needles was put on and the 'cabbages,' having been skinned, placed on top.  Two or three families shared the same oven.  the direction in which 'cabbages' were laid identified the owner.  Another layer of dry pine needles apparently mixed with silky California broom covered the 'cabbages.'  More sand or dirt, patted down and smoothed with a basketry tray, completed the mound, which would now reach a height of five feet but which settled in the roasting process.  The roasting continued for two nights, during which no sexual intercourse was permitted.  Otherwise it was said that 'it won't cook.'  When the 'cabbages' were pulled out, they were so hot they burned the hands.  They were cooled before they were eaten.  To be stored, they were pulled apart, mashed a little and dried.  They could not be dried or stored uncooked.  After storage they were soaked and eaten.


pageno: 69
rawsource: Zigmond, Maurice L., 1981, Kawaiisu Ethnobotany, Salt Lake City. University of Utah Press, page 69
notes:
Apical meristems pit roasted and eaten. Yucca supplies food in two forms.  In the early spring, the apical meristem--the 'heart' or 'cabbage' --was removed with the aid of an oak or a juniper shaft having a shovel like cutting edge at one end.  The 'cabbage' was roasted in a pit about three feet deep and perhaps five feet in diameter.  A large stone was placed in the center of the pit with smaller stones radiating out from the center.  Firewood--preferably Douglas oak--was thrown in and the hot fire burned for a half-day.  From time to time more stones--and probably wood--were added.  As the fire died down, it was covered with sand or dirt to about ground level, leaving a small aperture in the center.  The sand was tapped down, causing flames to shoot out of the hole.  Then a layer of dry pine needles was put on and the 'cabbages,' having been skinned, placed on top.  Two or three families shared the same oven.  the direction in which 'cabbages' were laid identified the owner.  Another layer of dry pine needles apparently mixed with silky California broom covered the 'cabbages.'  More sand or dirt, patted down and smoothed with a basketry tray, completed the mound, which would now reach a height of five feet but which settled in the roasting process.  The roasting continued for two nights, during which no sexual intercourse was permitted.  Otherwise it was said that 'it won't cook.'  When the 'cabbages' were pulled out, they were so hot they burned the hands.  They were cooled before they were eaten.  To be stored, they were pulled apart, mashed a little and dried.  They could not be dried or stored uncooked.  After storage they were soaked and eaten.


pageno: 51, 52
notes: Infusion of berries sprayed from mouth onto sores.
rawsource:
Smith, Huron H., 1923, Ethnobotany of the Menomini Indians, Bulletin of the Public Museum of the City of Milwaukee 4:1-174, page 51, 52


pageno: 244245
notes: Bark and berries used to make cough syrup.
rawsource:
Smith, Huron H., 1928, Ethnobotany of the Meskwaki Indians, Bulletin of the Public Museum of the City of Milwaukee 4:175-326, page 244245


pageno: 80
notes: Root bark used for gonorrhea, an historic reference (1796).
rawsource:
Smith, Huron H., 1933, Ethnobotany of the Forest Potawatomi Indians, Bulletin of the Public Museum of the City of Milwaukee 7:1-230, page 80


pageno: 153
notes: Ground into a meal, boiled and eaten.
rawsource:
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 153


pageno: 9-Aug
notes: Seeds parched and mixed with water or boiled with or without meat.
rawsource:
Bushnell, Jr., David I., 1909, The Choctaw of Bayou Lacomb, St. Tammany Parish, Louisiana, SI-BAE Bulletin #48, page 9-Aug


pageno: 67
notes: Ripe corn hulled with lye from ashes and used to make hominy.
rawsource:
Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 67


pageno: 55
notes: Dry, unparched corn made into flour and used to make bread.
rawsource:
Tantaquidgeon, Gladys, 1972, Folk Medicine of the Delaware and Related Algonkian Indians, Harrisburg. Pennsylvania Historical Commission Anthropological Papers #3, page 55


pageno: 103
notes: Seeds used to make wafer bread.
rawsource:
Spier, Leslie, 1928, Havasupai Ethnography, Anthropological Papers of the American Museum of Natural History 29(3):101-123, 284-285, page 103


pageno: 154
notes: Dried husks woven into small bottles or receptacles for salt.
rawsource:
Waugh, F. W., 1916, Iroquis Foods and Food Preparation, Ottawa. Canada Department of Mines, page 154


pageno: 46
notes: Ground corn used to make a slightly intoxicating beverage.
rawsource:
Jones, Volney H., 1931, The Ethnobotany of the Isleta Indians, University of New Mexico, M.A. Thesis, page 46


pageno: 77
notes: Pollen eaten for almost any kind of medicine.
rawsource:
Swank, George R., 1932, The Ethnobotany of the Acoma and Laguna Indians, University of New Mexico, M.A. Thesis, page 77


pageno: 77
notes: Decoction of dried cobs used as a wash for poison ivy rash.
rawsource:
Tantaquidgeon, Gladys, 1972, Folk Medicine of the Delaware and Related Algonkian Indians, Harrisburg. Pennsylvania Historical Commission Anthropological Papers #3, page 77


pageno: 27
notes:
Leaves used in mixture for the Night Chant medicine. One part of the Night Chant medicine consists of a mixture of 'blue pollen,' wild plants, and tobacco to which was added the leaves from corn plants gathered in the east, south, west and north corners of the field, squash from the southeast side, bean leaves from the southwest, watermelon leaves from the northwest, and muskmelon leaves from the northeast.

rawsource:
Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 27


pageno: 30
notes: Sweet corn meal and herb roots made into cakes and baked in a pit.
rawsource:
Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 30


pageno: 30
notes:
Cornmeal mush used to make images for ceremonies. In the Bead Chant, an image of a wildcat was made of sweet corn; in the Mountain Chant, an image of the bear was made of sweet corn; and in the Coyote Chant, effigies of a coyote and a kit fox were made in sweet corn; other images such as the dog, chicken, cat and pig were also reproduced in sweet corn.  To make these animals, a stiff mush was made of corn, which was kneaded to the desired shape, omitting the extremities such as tail, ears and feet.  White shell, turquoise and cannel coal was used for the eyes.

rawsource:
Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 30


pageno: 18
notes: Used as horse feed.
rawsource:
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 18


pageno: 68
notes:
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.


pageno: 34
notes: Grains parched, dried on mats on the roofs and used for food.
rawsource:
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 34


pageno: 101
notes: Elm bark bags, filled with corn or beans and peas, buried in the ground to keep for the winter.
rawsource:
Smith, Huron H., 1933, Ethnobotany of the Forest Potawatomi Indians, Bulletin of the Public Museum of the City of Milwaukee 7:1-230, page 101


pageno: 473
notes: Seeds used for food.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 473


pageno: 97
notes: Blue cornmeal and water used for 'palpitations or pains.'
rawsource:
Robbins, W.W., J.P. Harrington and B. Freire-Marreco, 1916, Ethnobotany of the Tewa Indians, SI-BAE Bulletin #55, page 97


pageno: 78
notes: Corn ground and sifted into boiling water to make a gruel formerly drunk in the morning.
rawsource:
Robbins, W.W., J.P. Harrington and B. Freire-Marreco, 1916, Ethnobotany of the Tewa Indians, SI-BAE Bulletin #55, page 78


pageno: 73
rawsource: Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 73
notes:
Popped corn ground as fine as possible, mixed with cold water, strained and used as a beverage. Although this beverage could be consumed at any time, it was used especially by the rain priests and personators of anthropic gods during ceremonies.  Another native beverage was also made by the Zuni.  Water was poured over sprouted corn, allowed to stand for some days and then used as a beverage.


pageno: 99
rawsource: Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 99
notes:
Balls of husks covered with woven cotton used ceremonially to insure bountiful crops. The balls of corn husks covered with woven cotton were used with long fringes of white cotton ceremonial sashes symbolizing corn and a desire for bountiful crops.


pageno: 99
rawsource: Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 99
notes:
Corn meal wrapped in husks given to theurgists visiting the sick. The packages were always presented with a prayer and the recipient prayed.


pageno: 73
rawsource: Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 73
notes:
Popped corn ground, made into a beverage and used ceremonially. Although this beverage could be consumed at any time, it was used especially by the rain priests and personators of anthropic gods during ceremonies.  Another native beverage was also made by the Zuni.  Water was poured over sprouted corn, allowed to stand for some days and then used as a beverage.


pageno: 99
rawsource: Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 99
notes:
Ribboned husks made into small, square pads and used by young people in games. Small plumes were attached to the small, square pads upright, in the center, forming the shuttlecocks for use in the game of battledore and shuttlecock.


pageno: 139
notes: Whole plant considered poisonous.
rawsource:
Jones, Anore, 1983, Nauriat Niginaqtuat = Plants That We Eat, Kotzebue, Alaska.  Maniilaq Association Traditional Nutrition Program, page 139


pageno: 78
notes: Infusion of eleven plants used as an athletic rub down.
rawsource:
Swank, George R., 1932, The Ethnobotany of the Acoma and Laguna Indians, University of New Mexico, M.A. Thesis, page 78


pageno: 78
notes:
Eleven plants used in sweatbath. An infusion of eleven plants was sprinkled on hot rocks to form dense steam.  Men stayed in the sweat bath for three to five minutes for several successive evenings before the deer hunt or race.

rawsource:
Swank, George R., 1932, The Ethnobotany of the Acoma and Laguna Indians, University of New Mexico, M.A. Thesis, page 78


pageno: 78
notes:
Infusion of eleven plants used as an emetic before breakfast prior to athletic events or deer hunts. Infusion of eleven plants used during athletic training every morning prior to breakfast until the brew had been depleted, to give long endurance, a keen eye and so that the deer could not smell you.


pageno: 508
notes:
Roots placed in the eye sockets and mouth of a dead grouse by the father of a girl reaching puberty. The father of a girl reaching puberty had to snare a grouse, cut off its head, remove its eyes and in their places put two small roots of this plant and another in the mouth.  Otherwise, the father was not able to snare any more grouse.


pageno: 149
notes: Poultice of bulb used for neuralgia.
rawsource:
Train, Percy, James R. Henrichs and W. Andrew Archer, 1941, Medicinal Uses of Plants by Indian Tribes of Nevada, Washington DC. U.S. Department of Agriculture, page 149


pageno: 203
notes: Roots considered highly toxic.
rawsource:
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 203


pageno: 64
notes: Bulbs used for food.
rawsource:
Baker, Marc A., 1981, The Ethnobotany of the Yurok, Tolowa and Karok Indians of Northwest California, Humboldt State University, M.A. Thesis, page 64


pageno: 149150
notes: Poultice of bulb used for rheumatic pains.
rawsource:
Train, Percy, James R. Henrichs and W. Andrew Archer, 1941, Medicinal Uses of Plants by Indian Tribes of Nevada, Washington DC. U.S. Department of Agriculture, page 149150


pageno: 133
notes: Mashed bulbs rubbed on broken bones to help them heal more quickly.
rawsource:
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 133


pageno: 19
rawsource: Akana, Akaiko, 1922, Hawaiian Herbs of Medicinal Value, Honolulu: Pacific Book House, page 19
notes:
Flowers and roots and other plants pounded, mixed with water and rubbed on the body during massages.


pageno: 39
notes: Crushed plant paste mixed with salt and used on swellings or aches.
rawsource:
Swank, George R., 1932, The Ethnobotany of the Acoma and Laguna Indians, University of New Mexico, M.A. Thesis, page 39


pageno: 67
notes: Rice cooked with deer broth, pork or butter and seasoned with maple sugar.
rawsource:
Smith, Huron H., 1923, Ethnobotany of the Menomini Indians, Bulletin of the Public Museum of the City of Milwaukee 4:1-174, page 67


pageno: 403
notes: Formed an important staple in the diet, cooked with deer broth and maple sugar and eaten.
rawsource:
Smith, Huron H., 1932, Ethnobotany of the Ojibwe Indians, Bulletin of the Public Museum of Milwaukee 4:327-525, page 403


pageno: 102
notes: Branch used to make a planting stick.
rawsource:
Spier, Leslie, 1928, Havasupai Ethnography, Anthropological Papers of the American Museum of Natural History 29(3):101-123, 284-285, page 102


pageno: 59
notes: Brownish 'roots' (actually rhizomes) eaten by Black Brants, Canada geese, Mallard ducks and cattle.
rawsource:
Turner, Nancy J. and Barbara S. Efrat, 1982, Ethnobotany of the Hesquiat Indians of Vancouver Island, Victoria. British Columbia Provincial Museum, page 59


