# uses

pageno: 152
notes: Plant 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 152


pageno: 152
notes:
Peeled, raw or cooked leaf stalks and flower stalks used for food. The stalks were ready to use around May and June, but after a while, they became tough, dry or sticky and were no longer good to eat.  The raw stalks would cause a burning like pepper if eaten in too great a quantity;  it was better to eat cooked stalks.


pageno: 32
notes: Stem inner layers eaten raw.
rawsource:
Baker, Marc A., 1981, The Ethnobotany of the Yurok, Tolowa and Karok Indians of Northwest California, Humboldt State University, M.A. Thesis, page 32


pageno: 30
notes: Green and light color plant used as medicine for women.
rawsource:
Wallis, Wilson D., 1922, Medicines Used by the Micmac Indians, American Anthropologist 24:24-30, page 30


pageno: 207
notes: Bulbs eaten raw, baked or boiled.
rawsource:
Castetter, Edward F. and Willis H. Bell, 1951, Yuman Indian Agriculture, Albuquerque: University of New Mexico Press, page 207


pageno: 57
notes: Seeds thrown like darts by playing children.
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 57


pageno: 367
notes: Plant used for necklaces on the first initiants in the Wu-chim ceremony.
rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 367


pageno: 31
notes: Grass heads used in mischievous games in which boys throw a bunch at people to stick them.
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 31


pageno: 324
notes:
Grains bound with sinew and used to make combs or hairbrushes. The grains were firmly bound with sinew, the points being broken or burned off, the grains forming the teeth, the awns bent back, making the attachment for combs or hairbrushes.


pageno: 66
notes: Stiff awns firmly bound into a bundle and the pointed grains burned off to make a hairbrush.
rawsource:
Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 66


pageno: 194
notes: Parched berries used for food.
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 194


pageno: 115
notes: Berries wilted in hot ashes and winnowed in a basket plate.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 115


pageno: 286287
notes: Root used as a powerful astringent.
rawsource:
Campbell, T.N., 1951, Medicinal Plants Used by Choctaw, Chickasaw, and Creek Indians in the Early Nineteenth Century, Journal of the Washington Academy of Sciences 41(9):285-290, page 286287


pageno: 36
notes: Decoction of roots used for diarrhea.
rawsource:
Johnston, Alex, 1987, Plants and the Blackfoot, Lethbridge, Alberta. Lethbridge Historical Society, page 36


pageno: 31
notes: Roots infused or chewed for diarrhea.
rawsource:
Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 31


pageno: 282
notes: Chewed leaves and roots spat on sores or 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 282


pageno: 38
notes: Poultice of powdered roots applied for poison ivy and other skin rashes.
rawsource:
Hart, Jeffrey A., 1981, The Ethnobotany of the Northern Cheyenne Indians of Montana, Journal of Ethnopharmacology 4:1-55, page 38


pageno: 282
notes:
Poultice of mashed root with Douglas fir pitch used for wounds. The poultice was covered with a cloth and when it was taken off, all the poison was extracted from the open wound.


pageno: 274
notes: Poultice of pounded root applied to sores and swellings.
rawsource:
McClintock, Walter, 1909, Medizinal- Und Nutzpflanzen Der Schwarzfuss Indianer, Zeitschriff fur Ethnologie 41:273-9, page 274


pageno: 29, 30
notes: Decoction of root taken for stomachache.
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 29, 30


pageno: 58
notes: Infusion of roots taken for diarrhea.
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 58


pageno: 87, 88
notes: Infusion of root used as an eyewash.
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 87, 88


pageno: 190
notes: Infusion of leaves taken for stomach pains.
rawsource:
Speck, Frank G., 1937, Catawba Medicines and Curative Practices, Publications of the Philadelphia Anthropological Society 1:179-197, page 190


pageno: 39
rawsource: Akana, Akaiko, 1922, Hawaiian Herbs of Medicinal Value, Honolulu: Pacific Book House, page 39
notes:
Bark and other plants crushed, water added, strained and resulting liquid taken for congested chest.


pageno: 480
notes: Infusion of plants taken for diarrhea.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 480


pageno: 207
notes: Blades 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 207


pageno: 273274
notes: Plant burned as ceremonial incense.
rawsource:
McClintock, Walter, 1909, Medizinal- Und Nutzpflanzen Der Schwarzfuss Indianer, Zeitschriff fur Ethnologie 41:273-9, page 273274


pageno: 28
notes: Smoke from burning leaves used for colds.
rawsource:
Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 28


pageno: 77
notes: Stems soaked in water and used for chapping and windburn.
rawsource:
Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 77


pageno: 9
notes: Grass chewed as a means of extended endurance in ceremonies involving prolonged fasting.
rawsource:
Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 9


pageno: 114
notes: Grass packed into saddles to keep them smelling good.
rawsource:
Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 114


pageno: 9
notes:
Grass water used as incense smudge by the mother 34 days after giving birth & before returning home.


pageno: 9
notes: Plant used as a ceremonial incense for purification.
rawsource:
Hart, Jeffrey A., 1981, The Ethnobotany of the Northern Cheyenne Indians of Montana, Journal of Ethnopharmacology 4:1-55, page 9


pageno: 378
notes: Used for ceremonial, economic and pleasurable purposes.
rawsource:
Densmore, Frances, 1928, Uses of Plants by the Chippewa Indians, SI-BAE Annual Report #44:273-379, page 378


pageno: 49
notes: Strands of grass burned to bring guardian spirits.
rawsource:
Kraft, Shelly Katheren, 1990, Recent Changes in the Ethnobotany of Standing Rock Indian Reservation, University of North Dakota, M.A. Thesis, page 49


pageno: 55
notes: Blades braided together and packed amongst clothes to give them a nice smell.
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 55


pageno: 320
notes: Plant used as incense.
rawsource:
Gilmore, Melvin R., 1913, A Study in the Ethnobotany of the Omaha Indians, Nebraska State Historical Society Collections 17:314-57., page 320


pageno: 141
notes: Easily braided grass used in play by children.
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 141


pageno: 52
notes: Potatoes roasted and eaten much more commonly in the past than currently.
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 52


pageno: 42
notes: Roots eaten either raw or cooked.
rawsource:
Castetter, Edward F. and M. E. Opler, 1936, Ethnobiological Studies in the American Southwest III. The Ethnobiology of the Chiricahua and Mescalero Apache, University of New Mexico Bulletin 4(5):1-63, page 42


pageno: 121
notes: Roots boiled with basket weeds as a yellow 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 121


pageno: 358
notes: Fine, strong inner bark formerly used for thread.
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 358


pageno: 19
notes: Decoction of plant used for the blood.
rawsource:
Bocek, Barbara R., 1984, Ethnobotany of Costanoan Indians, California, Based on Collections by John P. Harrington, Economic Botany 38(2):240-255, page 19


pageno: 170171
notes: Decoction of plant used as a bath for fevers.
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 170171


pageno: 384
notes:
Shoots used to make 'Indian cards.' A set of little sticks was prepared by scraping ten inch lengths of shoot clean of bark.  All the sticks were straight and one was marked with a black mark.  The dealer took the set of sticks in his hands, shuffled the sticks, sang and held his hands behind his back.  He tried to prevent his opponents from guessing where the black marked stick was.  If the dealer kept the other side from guessing where the ace was for ten times, he won.  This was a gambling game.


pageno: 263
notes: Used to make medicine.
rawsource:
Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 263


pageno: 40
notes: Long branches used to make baby baskets and arrows.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 40


pageno: 261
notes: Extremely hard wood used to make cuirasses and other types of armor.
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 261


pageno: 32
notes: Leaves steeped to make a beverage.
rawsource:
Jones, Volney H., 1931, The Ethnobotany of the Isleta Indians, University of New Mexico, M.A. Thesis, page 32


pageno: 88, 89
notes: 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 88, 89


pageno: 42
notes: Sour leaves and shoots eaten with seal oil and sugar.
rawsource:
Jones, Anore, 1983, Nauriat Niginaqtuat = Plants That We Eat, Kotzebue, Alaska.  Maniilaq Association Traditional Nutrition Program, page 42


pageno: 106
notes: Used by children to place in the sleeves of playmates as a joke.
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 106


pageno: 59
notes: Root 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 59


pageno: 313
notes: Green grass used for fodder.
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 313


pageno: 78
notes: Seeds eaten, when other foods were scarce.
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 78


pageno: 30
notes: Decoction of plant used for bladder ailments.
rawsource:
Bocek, Barbara R., 1984, Ethnobotany of Costanoan Indians, California, Based on Collections by John P. Harrington, Economic Botany 38(2):240-255, page 30


pageno: 53
notes: Seeds used in pinole.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 53


pageno: 117
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 117


pageno: 57
notes: Decoction of root used as a blood purifier.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 57


pageno: 48
notes: Infusion of plant used for sore eyes.
rawsource:
Swank, George R., 1932, The Ethnobotany of the Acoma and Laguna Indians, University of New Mexico, M.A. Thesis, page 48


pageno: 43
notes: Decoction of plant used for menstrual troubles.
rawsource:
Wyman, Leland C. and Stuart K. Harris, 1951, The Ethnobotany of the Kayenta Navaho, Albuquerque. The University of New Mexico Press, page 43


pageno: 83
notes: Hops used to make bread.
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 83


pageno: 26, 76
notes: Poultice of heated herb in bag applied for earache.
rawsource:
Tantaquidgeon, Gladys, 1942, A Study of Delaware Indian Medicine Practice and Folk Beliefs, Harrisburg. Pennsylvania Historical Commission, page 26, 76


pageno: 26
notes: Infusion of plant taken as a 'tonic-stimulant.'
rawsource:
Tantaquidgeon, Gladys, 1942, A Study of Delaware Indian Medicine Practice and Folk Beliefs, Harrisburg. Pennsylvania Historical Commission, page 26


pageno: 51
notes: Used to make bread swell.
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 51


pageno: 391
notes: Infusion of herb taken as a diuretic and to reduce acidity of urine.
rawsource:
Smith, Huron H., 1932, Ethnobotany of the Ojibwe Indians, Bulletin of the Public Museum of Milwaukee 4:327-525, page 391


pageno: 411
notes: Hop fruit often used as a substitute for baking soda.
rawsource:
Smith, Huron H., 1932, Ethnobotany of the Ojibwe Indians, Bulletin of the Public Museum of Milwaukee 4:327-525, page 411


pageno: 344
notes: Poultice of soaked hops applied to swellings and bruises.
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 344


pageno: 77
notes: Infusion of fruit taken for intestinal pains.
rawsource:
Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 77


pageno: 22
notes: Plant used for bad cough.
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 22


pageno: 51
notes: Flower used to flavor drinks and make them stronger.
rawsource:
Castetter, Edward F. and M. E. Opler, 1936, Ethnobiological Studies in the American Southwest III. The Ethnobiology of the Chiricahua and Mescalero Apache, University of New Mexico Bulletin 4(5):1-63, page 51


pageno: 263
notes: Compound used when 'blood is bad.'
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 263


pageno: 18
notes: Poultice of the whole plant applied to the head for headaches.
rawsource:
Kari, Priscilla Russe, 1985, Upper Tanana Ethnobotany, Anchorage. Alaska Historical Commission, page 18


pageno: 386
notes: Infusion of roots and stems mixed with feed for mare with injured fetus.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 386


pageno: 54
notes: Peeled branches and twigs boiled to make tea.
rawsource:
Perry, Myra Jean, 1975, Food Use of  'Wild'  Plants by Cherokee Indians, The University of Tennessee, M.S. Thesis, page 54


pageno: 30, 76
notes: Root combined with root of iris versicolor and used for gallstones.
rawsource:
Tantaquidgeon, Gladys, 1942, A Study of Delaware Indian Medicine Practice and Folk Beliefs, Harrisburg. Pennsylvania Historical Commission, page 30, 76


pageno: 25
notes: Infusion of bark scrapings taken for vomiting bile.
rawsource:
Taylor, Linda Averill, 1940, Plants Used As Curatives by Certain Southeastern Tribes, Cambridge, MA. Botanical Museum of Harvard University, page 25


pageno: 324
notes: Decoction of roots taken for whooping cough and diarrhea.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 324


pageno: 79
notes: Plant 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 79


pageno: 66
notes: Poultice of crushed leaves applied to wounds as a disinfectant.
rawsource:
Tantaquidgeon, Gladys, 1942, A Study of Delaware Indian Medicine Practice and Folk Beliefs, Harrisburg. Pennsylvania Historical Commission, page 66


pageno: 343
notes: Plant used when babies cry or for bruises.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 343


pageno: 62
notes: Leaves used for boils and carbuncles.
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


pageno: 47
notes: Used to make brushes and brooms.
rawsource:
Watahomigie, Lucille J., 1982, Hualapai Ethnobotany, Peach Springs, AZ. Hualapai Bilingual Program, Peach Springs School District #8, page 47


pageno: 54, 55
notes: Poultice of chewed root with lard applied to swellings.
rawsource:
Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 54, 55


pageno: 33, 97
notes: Root chewed for decaying teeth.
rawsource:
Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 33, 97


pageno: 88
notes: Decoction of whole plant taken for blood poisoning.
rawsource:
Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 88


pageno: 326
notes: Used for dye.
rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 326


pageno: 34
notes: Dried, ground plants made into a powder and used on the stomach for stomachaches.
rawsource:
Jones, Volney H., 1931, The Ethnobotany of the Isleta Indians, University of New Mexico, M.A. Thesis, page 34


pageno: 24
notes: Little bundles of plant steeped into tea.
rawsource:
Cook, Sarah Louise, 1930, The Ethnobotany of Jemez Indians., University of New Mexico, M.A. Thesis, page 24


pageno: 328
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 328


pageno: 329
notes: Used for a dye.
rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 329


pageno: 80
notes: Plant used as a chewing gum.
rawsource:
Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 80


pageno: 37, 38
notes: Compounded with blackcap raspberry root and used for kidney 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 37, 38


pageno: 223
notes: Powder of boiled root applied to draw poison from water moccasin bite.
rawsource:
Smith, Huron H., 1928, Ethnobotany of the Meskwaki Indians, Bulletin of the Public Museum of the City of Milwaukee 4:175-326, page 223


pageno: 171
notes: Decoction of plant used as a wash for running sores.
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 171


pageno: 231
notes: Infusion of roots taken for rat sickness: blocked urination and bowels.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 231


pageno: 385
notes: Plant used as a fever medicine.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 385


pageno: 89
notes: Decoction of plant used as a bath for aching feet.
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 89


pageno: 90
notes: Flowers used for perfume.
rawsource:
Mahar, James Michael., 1953, Ethnobotany of the Oregon Paiutes of the Warm Springs Indian Reservation, Reed College, B.A. Thesis, page 90


pageno: 158
notes: Eaten fresh, dried or ground into flour and used like acorn meal.
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 158


pageno: 307
notes: Infusion of roots applied to sores and ulcers on the legs and feet.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 307


pageno: 293
notes: Leaves and fruit used for insanity.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 293


pageno: l2, 62
notes: Infusion, 'black drink,' caused sweating to purify physically and morally.
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 l2, 62


pageno: 466
notes: Plant used as soap.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 466


pageno: 37
notes: Decoction of bark used as a wash for sore eyes.
rawsource:
Taylor, Linda Averill, 1940, Plants Used As Curatives by Certain Southeastern Tribes, Cambridge, MA. Botanical Museum of Harvard University, page 37


pageno: 373
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 373


pageno: 12, 62
notes: Used to 'evoke ecstasies.'
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 12, 62


pageno: 261
notes: Bark used as medicine for old people's dance sickness: nightmarish dreams and waking up talking.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 261


pageno: 476
notes: Plant used to make arrows and ramrods.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 476


pageno: 380
notes: Compound decoction of plants taken and used as a wash for liverspots.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 380


pageno: 357358
notes: Juice of fresh plant rubbed on head for headache.
rawsource:
Smith, Huron H., 1932, Ethnobotany of the Ojibwe Indians, Bulletin of the Public Museum of Milwaukee 4:327-525, page 357358


pageno: 122
notes: Salve made of balsam buds and Vaseline.
rawsource:
Carr, Lloyd G. and Carlos Westey, 1945, Surviving Folktales & Herbal Lore Among the Shinnecock Indians, Journal of American Folklore 58:113-123, page 122


pageno: 2311
notes: Juice rubbed on sores.
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 2311


pageno: 467
notes: Poultice of leaves or roots applied for rheumatism and arthritic sores.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 467


pageno: 466
notes: Plant used for colds.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 466


pageno: 219220
notes: Decoction of root used as a paint by women for a love medicine.
rawsource:
Smith, Huron H., 1928, Ethnobotany of the Meskwaki Indians, Bulletin of the Public Museum of the City of Milwaukee 4:175-326, page 219220


pageno: 559
notes:
Root used to make hindquarters of little hobbyhorse 'ridden' by saints in ceremonial impersonations.


pageno: 43
notes:
Roots used in place of matches. It is said that in olden days when there were no matches, they used to start a fire in the root, wrap it up and hang it outside.  The fire would keep for seven months.


pageno: 419
notes: Decoction of roots taken for abdominal pains.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 419


pageno: 62, 63
notes: Decoction of root taken to remove poison from the blood or heart.
rawsource:
Speck, Frank G., 1941, A List of Plant Curatives Obtained From the Houma Indians of Louisiana, Primitive Man 14:49-75, page 62, 63


pageno: 321
notes: Plant used after birth when the mother lied in bed for 15 or 20 days.
rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 321


pageno: 76, 77
notes: Simple or compound decoction of plant or root 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 76, 77


pageno: 77-80
notes: Decoction of 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 77-80


pageno: 33, 87
notes: Decoction of leaves taken for stomachache.
rawsource:
Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 33, 87


pageno: 55
notes: Infusion of pulverized flowers and leaves used for headache.
rawsource:
Robbins, W.W., J.P. Harrington and B. Freire-Marreco, 1916, Ethnobotany of the Tewa Indians, SI-BAE Bulletin #55, page 55


pageno: 66
notes: Syrup of leaves and stems taken for whooping cough.
rawsource:
Speck, Frank G., 1941, A List of Plant Curatives Obtained From the Houma Indians of Louisiana, Primitive Man 14:49-75, page 66


pageno: 330
notes: Leaf edges made into nets and ropes used to make snares for catching deer.
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 330


pageno: 62
notes: Flowers used in dance wreathes at the Strawberry Festival.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 62


pageno: 33
notes: Roots and leaves used to make cordage.
rawsource:
Baker, Marc A., 1981, The Ethnobotany of the Yurok, Tolowa and Karok Indians of Northwest California, Humboldt State University, M.A. Thesis, page 33


pageno: 93
notes:
Dried rootstocks used by medicine men as smoking material to cause nausea. Dried rootstocks are sometimes used by medicine men as a smoking material, mixed with poison camas and a little tobacco, to give a person a severe nausea, in order to secure a heavy fee for making him well again.


pageno: 21
notes: Decoction of 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 21


pageno: 89, 90
notes: Decoction of root 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 89, 90


pageno: 34
notes:
Petals made into a dye & used for staining strands of grass for weaving colored patterns on baskets.


pageno: 298
notes: Plant used for alligator bites.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 298


pageno: 669670
notes: Plant used as a powerful cathartic.
rawsource:
Swanton, John R, 1928, Religious Beliefs and Medical Practices of the Creek Indians, SI-BAE Annual Report #42:473-672, page 669670


pageno: 126
notes: Poultice of roots applied to scrofulous sores.
rawsource:
Gilmore, Melvin R., 1933, Some Chippewa Uses of Plants, Ann Arbor. University of Michigan Press, page 126


pageno: 287
notes: Infusion of plant taken as a physic.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 287


pageno: 268
notes: Compound poultice of plant and flour applied to pain.
rawsource:
Tantaquidgeon, Gladys, 1928, Mohegan Medicinal Practices, Weather-Lore and Superstitions, SI-BAE Annual Report #43: 264-270, page 268


pageno: 430
notes:
Used as a charm against snakes. When blueberry picking, everyone carries a piece of this plant in his clothes and will handle it every little while to perpetuate the scent.  They believe that snakes will shun them while so protected.  They say that the Arizona Indians use it when they hold their snake dances and are never struck as long as their clothes are fumigated with it.  They also chew it to get the odor into their mouths, preparatory to taking rattlesnakes into their teeth.  The rattlesnake never offers to bite them so long as the scent of the blue flag persists.

rawsource:
Smith, Huron H., 1932, Ethnobotany of the Ojibwe Indians, Bulletin of the Public Museum of Milwaukee 4:327-525, page 430


pageno: 72
notes: Paste of pulverized rootstock applied to sores and bruises.
rawsource:
Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 72


pageno: 308309
notes: Infusion of root taken for cholera.
rawsource:
Speck, Frank G., 1917, Medicine Practices of the Northeastern Algonquians, Proceedings of the 19th International Congress of Americanists Pp. 303-321, page 308309


pageno: 60
notes: Poultice of root used to allay inflammation.
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 60


pageno: 67
notes: Plant used to cause abortions.
rawsource:
Romero, John Bruno, 1954, The Botanical Lore of the California Indians, New York. Vantage Press, Inc., page 67


pageno: 90, 91
notes: Leaves used as a plaster or infusion used as a wash for sores or skin irritations.
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 90, 91


pageno: 332
notes: Decoction of whole plant taken by adults and children with diarrhea.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 332


pageno: 20
notes: Infusion of leaves taken for thin blood.
rawsource:
Bocek, Barbara R., 1984, Ethnobotany of Costanoan Indians, California, Based on Collections by John P. Harrington, Economic Botany 38(2):240-255, page 20


pageno: 78
notes: Nuts 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 78


pageno: 42
notes: Raw nut used for food.
rawsource:
Perry, Myra Jean, 1975, Food Use of  'Wild'  Plants by Cherokee Indians, The University of Tennessee, M.S. Thesis, page 42


pageno: 295
notes: Compound decoction of plants taken for urinating pain.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 295


pageno: 296
notes: Decoction of bark taken as a physic and cathartic.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 296


pageno: 39
notes:
Infusion of plant and other plant wood and bark used as an emetic to remove yellow from the stomach.

rawsource:
Rousseau, Jacques, 1945, Le Folklore Botanique De Caughnawaga, Contributions de l'Institut botanique l'Universite de Montreal 55:7-72, page 39


pageno: 294
notes: Compound decoction with bark taken to induce pregnancy.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 294


pageno: 254
notes: Infusion of bark used as a purgative.
rawsource:
Mechling, W.H., 1959, The Malecite Indians With Notes on the Micmacs, Anthropologica 8:239-263, page 254


pageno: 38, 39
notes: Syrup from sap used as a standard '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 38, 39


pageno: 425
notes:
Nut hulls used as best brown dye, because it was attained from the tree at any time of the year. Butternut was usually used in other combinations for brown and black colors.


pageno: 60, 61
notes: Bark used as a physic and infusion of inner bark taken as a tonic.
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 60, 61


pageno: 117
notes: Nut husk used in dying bulrush root a black color for making basket design.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 117


pageno: 46
notes: Trees used to construct dome shaped lodges when away from home.
rawsource:
Basehart, Harry W., 1974, Apache Indians XII. Mescalero Apache Subsistence Patterns and Socio-Political Organization, New York. Garland Publishing Inc., page 46


pageno: 13
notes: Nut shells boiled and used as a dye.
rawsource:
Watahomigie, Lucille J., 1982, Hualapai Ethnobotany, Peach Springs, AZ. Hualapai Bilingual Program, Peach Springs School District #8, page 13


pageno: 209
notes: Decoction of pulverized nut juice dipped up and sucked.
rawsource:
Gifford, E. W., 1932, The Southeastern Yavapai, University of California Publications in American Archaeology and Ethnology 29:177-252, page 209


pageno: 43
notes: Nuts dried in the rafters for future use.
rawsource:
Perry, Myra Jean, 1975, Food Use of  'Wild'  Plants by Cherokee Indians, The University of Tennessee, M.S. Thesis, page 43


pageno: 29
notes: Juice from green hulls of fruits rubbed over areas infected by ringworm.
rawsource:
Tantaquidgeon, Gladys, 1972, Folk Medicine of the Delaware and Related Algonkian Indians, Harrisburg. Pennsylvania Historical Commission Anthropological Papers #3, page 29


pageno: 24, 76
notes: Strong decoction of bark taken as a cathartic.
rawsource:
Tantaquidgeon, Gladys, 1942, A Study of Delaware Indian Medicine Practice and Folk Beliefs, Harrisburg. Pennsylvania Historical Commission, page 24, 76


pageno: 24
notes: Decoction of bark taken 'to remove bile from the intestines.'
rawsource:
Tantaquidgeon, Gladys, 1942, A Study of Delaware Indian Medicine Practice and Folk Beliefs, Harrisburg. Pennsylvania Historical Commission, page 24


pageno: 21
notes: Decoction of root bark taken to kill 'worms.'
rawsource:
Vestal, Paul A. and Richard Evans Schultes, 1939, The Economic Botany of the Kiowa Indians, Cambridge MA. Botanical Museum of Harvard University, page 21


pageno: 224225
notes: Inner bark used as a very strong physic.
rawsource:
Smith, Huron H., 1928, Ethnobotany of the Meskwaki Indians, Bulletin of the Public Museum of the City of Milwaukee 4:175-326, page 224225


pageno: 271
notes: Wood and bark charred to make the best black dye.
rawsource:
Smith, Huron H., 1928, Ethnobotany of the Meskwaki Indians, Bulletin of the Public Museum of the City of Milwaukee 4:175-326, page 271


pageno: 187
notes: Juice used to clear maggots from wounds.
rawsource:
Buskirk, Winfred, 1986, The Western Apache:  Living With the Land Before 1950, Norman. University of Oklahoma Press, page 187


pageno: 80
notes: Rushes made into baskets used for collecting foods, leaching acorn meal and finely woven baskets.
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 80


pageno: 100
notes: Blades used to string clamshell beads to hold them together when being smoothed.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 100


pageno: 89
rawsource: Waugh, F. W., 1916, Iroquis Foods and Food Preparation, Ottawa. Canada Department of Mines, page 89
notes:
Infusion of plant taken as an emetic by runners. The runner drank about two quarts the first time, vomited, drank the same quantity and vomited again.  The face and body were also washed with the liquid.  This was done about three times during the week before the race.


pageno: 125
notes: Rushes used for weaving small table mats and other larger mats.
rawsource:
Gilmore, Melvin R., 1933, Some Chippewa Uses of Plants, Ann Arbor. University of Michigan Press, page 125


pageno: 318
notes: Wiry stalks used to make temporary 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 318


pageno: 23
notes: Stalks used for tying things.
rawsource:
Gunther, Erna, 1973, Ethnobotany of Western Washington, Seattle. University of Washington Press. Revised edition, page 23


pageno: 53
notes: Rushes used as food for livestock.
rawsource:
Mahar, James Michael., 1953, Ethnobotany of the Oregon Paiutes of the Warm Springs Indian Reservation, Reed College, B.A. Thesis, page 53


pageno: 204
notes: Rushes used to make woven and twined baskets.
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 204


pageno: 23
notes:
Split stems used in basketmaking. Allowed to dry, the stems were split three or four ways into splints and used as wrapping material for coiled baskets, or sometimes as a foundation material in openwork, coiled leaching baskets.  Only the lower two feet of the plant, which grows up to eight feet tall, was gathered and used.  The plant was collected at any time during the year, but if the centers of the stems were brown, it was not as good for basket making as when the centers were white.  Basket designs were formed with the various natural shades of green, tan and brown found in the plant or it was sometimes dyed black.

rawsource:
Hedges, Ken, 1986, Santa Ysabel Ethnobotany, San Diego Museum of Man  Ethnic Technology Notes, No. 20, page 23


pageno: 81
notes: Berries sun dried and preserved for future use.
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 81


pageno: 372
notes: Infusion of leaves used for colds.
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 372


pageno: 9
notes: Infusion of berries taken or berries chewed for grippe fevers.
rawsource:
Romero, John Bruno, 1954, The Botanical Lore of the California Indians, New York. Vantage Press, Inc., page 9


pageno: 37
notes: Used for lung diseases.
rawsource:
Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 37


pageno: 302
notes: Poultice of bark applied to wounds.
rawsource:
Holmes, E.M., 1884, Medicinal Plants Used by Cree Indians, Hudson's Bay Territory, The Pharmaceutical Journal and Transactions 15:302-304, page 302


pageno: 41
notes: Decoction of barked procumbent stem or branch used for diarrhea.
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 41


pageno: 110
notes: Compound infusion of bark taken for women's diseases.
rawsource:
Tantaquidgeon, Gladys, 1972, Folk Medicine of the Delaware and Related Algonkian Indians, Harrisburg. Pennsylvania Historical Commission Anthropological Papers #3, page 110


pageno: 68, 82
notes: Compound infusion of bark taken as a tonic.
rawsource:
Tantaquidgeon, Gladys, 1942, A Study of Delaware Indian Medicine Practice and Folk Beliefs, Harrisburg. Pennsylvania Historical Commission, page 68, 82


pageno: 110
notes: Infusion of berries taken or one berry a day eaten for colds.
rawsource:
Jones, Anore, 1983, Nauriat Niginaqtuat = Plants That We Eat, Kotzebue, Alaska.  Maniilaq Association Traditional Nutrition Program, page 110


pageno: 314
notes: Plant used for many medicinal applications.
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 314


pageno: 160
notes: Wood used to make rattles worn on belts by shamans.
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 160


pageno: 62
notes: Plant used as a part of a process of preparation undergone by shamanistic initiates.
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 62


pageno: 271
notes: Decoction taken for colds caused by overheating and chills.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 271


pageno: 83
notes: Infusion of boughs used for kidney pain.
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 83


pageno: 250
notes: Infusion of boughs used as a hair wash.
rawsource:
Mechling, W.H., 1959, The Malecite Indians With Notes on the Micmacs, Anthropologica 8:239-263, page 250


pageno: 69
notes: Compound containing berries used for urinary tract 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 69


pageno: 4
notes: Decoction of branches and fruit used as a wash for body aches and pains.
rawsource:
Kari, Priscilla Russe, 1985, Upper Tanana Ethnobotany, Anchorage. Alaska Historical Commission, page 4


pageno: 92
notes: Infusion of branches taken for aching muscles.
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 92


pageno: 92
notes:
Infusion of branches taken for high blood pressure. The branches were steeped in boiling water until the water cooled.  The cool infusion was taken for two weeks after which the blood pressure returned to normal.


pageno: 92
notes:
Branches used for tuberculosis. It was said that for the medicine to be really effective, the boughs should be taken from a plant growing all by itself.


pageno: 12
notes: Decoction of 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 12


pageno: 91, 92
notes: Seeds from dried fruit eaten 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 91, 92


pageno: 34
notes: Dried berries used to decorate dresses.
rawsource:
Baker, Marc A., 1981, The Ethnobotany of the Yurok, Tolowa and Karok Indians of Northwest California, Humboldt State University, M.A. Thesis, page 34


pageno: 32
notes: Berries boiled for 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 32


pageno: 212
notes: Pulverized berries soaked in water, put in mouth and juice sucked, the solid matter spat out.
rawsource:
Gifford, E. W., 1932, The Southeastern Yavapai, University of California Publications in American Archaeology and Ethnology 29:177-252, page 212


pageno: 89
notes: Roots soaked in water and used as a bath on horses for shiny hair.
rawsource:
Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 89


pageno: 33
notes: Branches used to form a carpet for the Holy Lodge dancer of the Sun Dance.
rawsource:
Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 33


pageno: 330
notes: Poultice of heated twigs bound over a bruise or sprain for swelling.
rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 330


pageno: 330
notes:
Infusion of leaves taken and used for many purposes. Juniper was chewed or an infusion of leaves was taken by women immediately after giving birth.  During the lying-in period, all of the mother's food was prepared with a decoction of leaves.  Her head was washed with yucca suds and her body bathed with hot infusion of leaves while her clothes were washed in water in which leaves of juniper had been placed.

rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 330


pageno: 330
notes:
Plant ashes rubbed on newborn baby. If upon growing up, the child misbehaves, he is taken at the request of the mother and held by some other woman in a blanket over a smoldering fire of juniper.  He soon escapes, half suffocated, and supposedly a better and (probably) a wiser youngster.


pageno: 19
notes: Bark and berries used as a green dye for wool.
rawsource:
Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 19


pageno: 11, 12
notes: Decoction used for postpartum or menstrual pain and cold infusion used for stomachache.
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 11, 12


pageno: 92
notes: Decoction of twigs taken and fumes from burning branches inhaled 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 92


pageno: 40
notes: Berries eaten.
rawsource:
Robbins, W.W., J.P. Harrington and B. Freire-Marreco, 1916, Ethnobotany of the Tewa Indians, SI-BAE Bulletin #55, page 40


pageno: 39, 40
notes: Poultice of toasted leafy twigs applied to bruise or sprain pains.
rawsource:
Robbins, W.W., J.P. Harrington and B. Freire-Marreco, 1916, Ethnobotany of the Tewa Indians, SI-BAE Bulletin #55, page 39, 40


pageno: 93
rawsource: Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 93
notes:
Shredded, fibrous bark used as tinder to ignite the fire sticks used for the New Year fire. The bark was also used to make firebrands carried by personators of certain gods.


pageno: 151
notes: Ripe nuts used for food.
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 151


pageno: 92-96
notes: Decoction of berries taken for menstrual cramps.
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 92-96


pageno: 47
notes: Infusion of leaves taken as a cold medicine.
rawsource:
Mahar, James Michael., 1953, Ethnobotany of the Oregon Paiutes of the Warm Springs Indian Reservation, Reed College, B.A. Thesis, page 47


pageno: 50
notes: Berries roasted, mixed with warm water, crushed and eaten.
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 50


pageno: 139
notes: Root fiber used to make twined baskets.
rawsource:
Barrett, S. A., 1908, Pomo Indian Basketry, University of California Publications in American Archaeology and Ethnology 7:134-308, page 139


pageno: 206
notes: Green branches used singly or together with other plants for colds.
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 206


pageno: 206
notes:
Crushed bark used as a 'slow match.' The crushed bark was twisted into a rope, tied at intervals with yucca and wrapped into a coil.  The free end was set on fire and kept smoldering by blowing on it at intervals.  Fire could be carried in this fashion from early dawn until noon.


pageno: 157
notes: Decoction of branches used especially by women during confinement.
rawsource:
Vestal, Paul A, 1940, Notes on a Collection of Plants from the Hopi Indian Region of Arizona Made by J. G. Owens in 1891, Botanical Museum Leaflets (Harvard University) 8(8):153-168, page 157


pageno: 18
notes: Berries eaten with piki bread.
rawsource:
Nequatewa, Edmund, 1943, Some Hopi Recipes for the Preparation of Wild Plant Foods, Plateau 18:18-20, page 18


pageno: 93-96
notes: Decoction of berries taken for menstrual cramps.
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 93-96


pageno: 37
notes: Berries mixed with mescal and eaten.
rawsource:
Castetter, Edward F. and M. E. Opler, 1936, Ethnobiological Studies in the American Southwest III. The Ethnobiology of the Chiricahua and Mescalero Apache, University of New Mexico Bulletin 4(5):1-63, page 37


pageno: 36
notes: Leaves boiled, turpentine added, mixture cooled and used for arthritis and rheumatism.
rawsource:
Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 36


pageno: 14
notes: Aromatic twigs burned as incense.
rawsource:
Blankinship, J. W., 1905, Native Economic Plants of Montana, Bozeman. Montana Agricultural College Experimental Station, Bulletin 56, page 14


pageno: 20
notes: Plant taken as a 'War Dance medicine.'
rawsource:
Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 20


pageno: 19
notes: Decoction of branch tips and needles taken for internal hemorrhaging.
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 19


pageno: 19
notes:
Decoction of sap used for the flu and colds. Five strips of bark each about five centimeters by ten centimeters were boiled in about two liters of water in order to obtain the sap.  Only bark from the bottom part of the tree could be used.


pageno: 19
notes:
Berries made into a drink and taken in the sweathouse. This drink could only be taken with great caution, because the berries were believed to be poisonous.


pageno: 19
notes:
Pounded branches, berries and water used to soak arrowheads and render them poisonous. Arrowheads, soaked overnight in a solution of pounded juniper branches (with berries) and water, were said to cause a deer's blood to coagulate when it was wounded so that it couldn't run far.  This 'poison' worked effectively, even if the deer were only nicked with the arrowhead.  It was said not to affect the edibility of the meat.


pageno: 19
notes:
Boughs considered an extremely powerful medicine for combating evil spirits associated with death. When a person died, his family used the boughs to fumigate the house.  All the doors and windows were closed and the boughs were burned and the smoke allowed to fill all the rooms.  This treatment was made even more effective by adding rose branches to the juniper.  After the smoke treatment, rose and juniper branches were boiled together and the water used to wash the entire house--lights, windows, floors, walls and ceilings.  This wash water was then taken outside and splashed all around the house and along the trails leading to the outbuildings to prevent the spirit of the dead person from coming back to the house.


pageno: 19
notes:
Tough wood made into a spoked wheel and used in a throwing game. The wheel was rolled along a trough and contestants threw spear-like sticks at it, trying to stop it by having their stick enter the center of the wheel, thus making it fall over.  Lesser points were made by getting the stick part way through the spokes, each of which gave a different value according to its color.  The winner had to get twenty points.  This game was played by men and was often accompanied by betting.


pageno: 70
notes: Scented branches hung around the house during disease epidemics to 'drive the germs away.'
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 70


pageno: 21
notes: Infusion of roots used as a foot soak for rheumatism.
rawsource:
Gunther, Erna, 1973, Ethnobotany of Western Washington, Seattle. University of Washington Press. Revised edition, page 21


pageno: 92
notes:
Decoction of boughs taken or used as a wash for hives or sores. The informant said that she used a decoction of mashed boughs and Douglas fir to bathe her children when they had the 'seven year itch' and that it worked, but not as well as modern medicine.


pageno: 92
notes:
Decoction or infusion of plant used to disinfect the house after an illness or death. The decoction was used to scrub the floors, walls and furniture after an illness or death in the house.  It was also used to wash the deceased person's bedding and clothing as well as serving as a protective wash for other members of the household.  The steam from the infusion was also said to have a disinfecting effect.  If they knew that an illness was going to arrive, they broke the branches and burned them in the house for the strong smoke which they said would keep the air fresh so that the sickness would not affect them.  They also burned the branches after a death in the house to freshen the air.


pageno: 92
notes:
Decoction of branches and berries taken every morning just before childbirth. The decoction was taken every morning just before childbirth to promote muscular relaxation.


pageno: 92
notes:
Boughs used as protection against illnesses and death. One informant said that, formerly, when a person died the branches were broken and laid in the coffin to keep the germs away and to keep the spirit or 'ghost' of the deceased person from harming or scaring the living.  The informant also said that the branches could be placed on the stove in a little dish and the scent allowed to permeate the room.  The branches could also be placed around the edges of the family's bedrooms as a disinfectant.  They were left there until they lost their strong, pungent odor.


pageno: 43
notes: Used for tipi poles.
rawsource:
Basehart, Harry W., 1974, Apache Indians XII. Mescalero Apache Subsistence Patterns and Socio-Political Organization, New York. Garland Publishing Inc., page 43


pageno: 62, 63
notes: Poultice of heated twigs applied to bruise or sprain for swelling.
rawsource:
Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 62, 63


pageno: 33, 62
notes: Compound decoction of plant taken for indigestion.
rawsource:
Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 33, 62


pageno: 35, 36, 62
notes: Plant used several ways to ease pregnancy and childbirth.
rawsource:
Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 35, 36, 62


pageno: 32, 62
notes: Poultice of heated twigs bound on bruise or sprain for swelling.
rawsource:
Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 32, 62


pageno: 32
notes: Poultice of leaf ash applied to sores.
rawsource:
Watahomigie, Lucille J., 1982, Hualapai Ethnobotany, Peach Springs, AZ. Hualapai Bilingual Program, Peach Springs School District #8, page 32


pageno: 17
notes: Decoction of berries taken for influenza.
rawsource:
Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 17


pageno: 63, 64
notes: Smoke from burned twigs inhaled as a cold remedy.
rawsource:
Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 63, 64


pageno: 30
notes: Leaves burned and smoke inhaled for headcolds.
rawsource:
Kraft, Shelly Katheren, 1990, Recent Changes in the Ethnobotany of Standing Rock Indian Reservation, University of North Dakota, M.A. Thesis, page 30


pageno: 234
notes: Wood prepared in warm water and used as a seasoner for other medicines.
rawsource:
Smith, Huron H., 1928, Ethnobotany of the Meskwaki Indians, Bulletin of the Public Museum of the City of Milwaukee 4:175-326, page 234


pageno: 262
notes: Leaves used for scalping sickness: severe headache, backache and low fever.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 262


pageno: 193
notes: Decoction of leaves used as a body rub and steam for joint swellings.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 193


pageno: 409
notes: Plant used as an emetic during religious ceremonies.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 409


pageno: 305
notes: Leaves used to smoke the body for eagle sickness: stiff neck or back.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 305


pageno: 260
notes: Leaves burned for ghost sickness: dizziness and staggering.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 260


pageno: 221
notes: Plant and other plants used as a baby's charm for fear from dreams about raccoons or opossums.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 221


pageno: 229
notes: Decoction of leaves used as a bath for hog sickness: unconsciousness.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 229


pageno: 156
notes: Leaves used as medicine.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 156


pageno: 158
notes: Plant used as medicine.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 158


pageno: 394
notes: Leaves used to make a witchcraft medicine.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 394


pageno: 404
notes: Leaves kept with eagle tail feathers to prevent the feathers from causing sickness.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 404


pageno: 319
notes: Plant used to restore virility.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 319


pageno: 56, 57
notes: Root used for diarrhea.
rawsource:
Robbins, W.W., J.P. Harrington and B. Freire-Marreco, 1916, Ethnobotany of the Tewa Indians, SI-BAE Bulletin #55, page 56, 57


pageno: 215
notes: Singed, crushed leaves used like snuff 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 215


pageno: 52
notes: Plant used as a body deodorizer.
rawsource:
Romero, John Bruno, 1954, The Botanical Lore of the California Indians, New York. Vantage Press, Inc., page 52


pageno: 241
notes: Leaves used 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 241


pageno: 373
notes: Leaves used as medicine.
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 373


pageno: 283
notes: Decoction of leaves taken for blood spitting.
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 283


pageno: 12
notes: Infusion used as a wash or poultice of plant applied for fistulas and ulcers.
rawsource:
Romero, John Bruno, 1954, The Botanical Lore of the California Indians, New York. Vantage Press, Inc., page 12


pageno: 10
notes: Plant used in the Sun Dance ceremony.
rawsource:
Hart, Jeffrey A., 1981, The Ethnobotany of the Northern Cheyenne Indians of Montana, Journal of Ethnopharmacology 4:1-55, page 10


pageno: 209
notes: Plant grazed by livestock.
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 209


pageno: 48
notes: Roots used as a red dye for garments.
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 48


pageno: 60
notes: Used to dye cotton red.
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 60


pageno: 96
notes: Infusion of root used as a wash for gonorrheal sores.
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 96


pageno: 317
notes: Powdered root used for burns.
rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 317


pageno: 74, 75
notes: Decoction of plant used as a head and scalp tonic and prevents graying.
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 74, 75


pageno: 74,75
notes: Decoction of leaves alone or with stems used as a wash or compress for sore eyes.
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 74,75


pageno: 80
notes:
Stem used by hunters to make a wail that simulated a fawn in distress & lured the doe to the hunter.

rawsource:
Smith, Huron H., 1923, Ethnobotany of the Menomini Indians, Bulletin of the Public Museum of the City of Milwaukee 4:1-174, page 80


pageno: 364365
notes: Infusion of plant used for caked breast and to ease lactation.
rawsource:
Smith, Huron H., 1932, Ethnobotany of the Ojibwe Indians, Bulletin of the Public Museum of Milwaukee 4:327-525, page 364365


pageno: 478
notes: Compound infusion of roots and bark taken for back pain.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 478


pageno: 31
notes: Milky juice of plant rubbed on poison ivy eruptions.
rawsource:
Smith, Huron H., 1923, Ethnobotany of the Menomini Indians, Bulletin of the Public Museum of the City of Milwaukee 4:1-174, page 31


pageno: 115
notes: Fruit made into a rattle and used to provide rhythm for singing and dancing.
rawsource:
Castetter, Edward F. and Willis H. Bell, 1951, Yuman Indian Agriculture, Albuquerque: University of New Mexico Press, page 115


pageno: 117
notes:
Gourds made into rattles and used for ritualistic music. A handle was attached to the gourd and its contents were removed and replaced with small gravel or seeds from another plant.

rawsource:
Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 117


pageno: 60
notes: Decoction of plant taken for fever.
rawsource:
Speck, Frank G., 1941, A List of Plant Curatives Obtained From the Houma Indians of Louisiana, Primitive Man 14:49-75, page 60


pageno: 307
notes: Decoction taken to counteract poison made from menstrual blood and fruit.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 307


pageno: 77
notes: Plant made into hemp twine and used to make fiber bags.
rawsource:
Smith, Huron H., 1923, Ethnobotany of the Menomini Indians, Bulletin of the Public Museum of the City of Milwaukee 4:1-174, page 77


pageno: 250251
notes: Root used as a diurient and for urine incontinence.
rawsource:
Smith, Huron H., 1928, Ethnobotany of the Meskwaki Indians, Bulletin of the Public Museum of the City of Milwaukee 4:175-326, page 250251


pageno: 270
notes: Inner bark braided to make cords.
rawsource:
Smith, Huron H., 1928, Ethnobotany of the Meskwaki Indians, Bulletin of the Public Museum of the City of Milwaukee 4:175-326, page 270


pageno: 391392
notes: Infusion of root taken as a diuretic.
rawsource:
Smith, Huron H., 1932, Ethnobotany of the Ojibwe Indians, Bulletin of the Public Museum of Milwaukee 4:327-525, page 391392


pageno: 423
notes: Rind of this nettle used by the old people as a sewing fiber.
rawsource:
Smith, Huron H., 1932, Ethnobotany of the Ojibwe Indians, Bulletin of the Public Museum of Milwaukee 4:327-525, page 423


pageno: 153
notes: Parts of the plant used at confinement.
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 153


pageno: 127
notes: Needles and inner bark used for cough medicine.
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 127


pageno: 63
notes: Decoction of bark and bark from another plant taken for kidney troubles.
rawsource:
Rousseau, Jacques, 1946, Notes Sur L'ethnobotanique D'anticosti, Archives de Folklore 1:60-71, page 63


pageno: 123
notes: Infusion of bark taken for anemic conditions.
rawsource:
Gilmore, Melvin R., 1933, Some Chippewa Uses of Plants, Ann Arbor. University of Michigan Press, page 123


pageno: 41
notes:
Decoction used as a wash & poultice of boiled inner bark and wood applied to frostbite or deep cuts.


pageno: 268
notes: Fermented compound decoction taken for soreness.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 268


pageno: 14
notes: Infusion of buds and bark taken as an expectorant.
rawsource:
Burgesse, J. Allen, 1944, The Woman and the Child Among the Lac-St.-Jean Montagnais, Primitive Man 17:1-18, page 14


pageno: 378379
notes: Dried leaves used as an inhalant and fumigator.
rawsource:
Smith, Huron H., 1932, Ethnobotany of the Ojibwe Indians, Bulletin of the Public Museum of Milwaukee 4:327-525, page 378379


pageno: 421
notes: Root fibers used to make durable bags.
rawsource:
Smith, Huron H., 1932, Ethnobotany of the Ojibwe Indians, Bulletin of the Public Museum of Milwaukee 4:327-525, page 421


pageno: 69, 70
notes: Poultice of fresh inner bark applied to wounds and inflammations.
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 69, 70


pageno: 22
notes: Solidified pitch chewed as gum.
rawsource:
Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 22


pageno: 25
notes: Decoction of plant tops used to soak arthritic limbs.
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 25


pageno: 25
notes:
Pitch heated, rubbed into a fine powder, mixed with grease and used as a red paint for girls' faces.


pageno: 43
notes: Syrup or 'dark sugar' gathered as a confection.
rawsource:
Mahar, James Michael., 1953, Ethnobotany of the Oregon Paiutes of the Warm Springs Indian Reservation, Reed College, B.A. Thesis, page 43


pageno: 105
notes: Gum collected on stump of a burned or fallen larch and used for food.
rawsource:
Ray, Verne F., 1932, The Sanpoil and Nespelem:  Salishan Peoples of Northeastern Washington, University of Washington Publications in Anthropology, Vol. 5, page 105


pageno: 99
notes: Poultice of pitch mixed with fat or Vaseline and used for sores, cuts and burns.
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 99


pageno: 99
notes:
Decoction of small pieces of branches and tops used for cancer. A decoction of plant tops was used to wash the areas affected by cancer.  A second decoction of branch pieces was taken internally.  It made the emaciated patient get better and gain weight.  This treatment was used after a 'western' doctor diagnosed the breast cancer patient as being terminal.

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 99


pageno: 99
notes:
Poultice of pitch used for sores, cuts and burns. The pitch was mixed with tallow and used as a poultice for sores or it was mixed with fat or Vaseline and used for cuts and burns.


pageno: 28
notes: Infusion of leaves taken or leaves steamed for colds.
rawsource:
Watahomigie, Lucille J., 1982, Hualapai Ethnobotany, Peach Springs, AZ. Hualapai Bilingual Program, Peach Springs School District #8, page 28


pageno: 37
notes: Infusion of plant used for dandruff.
rawsource:
Romero, John Bruno, 1954, The Botanical Lore of the California Indians, New York. Vantage Press, Inc., page 37


pageno: 83
notes: Plant made into liniment used by elderly people for swollen limbs caused by poor blood circulation.
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 83


pageno: 96, 97
notes: Decoction of leaves taken for bowel cramps.
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 96, 97


pageno: 64
notes: Branches used as bed for women with menstrual cramps or after childbirth.
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 64


pageno: 64, 65
notes: Dried, powdered leaf rubbed on infant's navel to promote healing.
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 64, 65


pageno: 67
notes: Piled on top of saguaro ribs to strengthen house roofs.
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 67


pageno: 42
notes: Wood used to make arrows for hunting small animals.
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 42


pageno: 84
notes: Parched seeds eaten dry.
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 84


pageno: 98
notes: Roasted pods eaten by children in sport, but not considered of any importance.
rawsource:
Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 98


pageno: 141
notes: Peas considered poisonous.
rawsource:
Jones, Anore, 1983, Nauriat Niginaqtuat = Plants That We Eat, Kotzebue, Alaska.  Maniilaq Association Traditional Nutrition Program, page 141


pageno: 281
notes: Immature seeds eaten as peas.
rawsource:
Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 281


pageno: 357
notes: Poultice of boiled plants applied to swollen joints.
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 357


pageno: 372373
notes: Plant used for stomach trouble.
rawsource:
Smith, Huron H., 1932, Ethnobotany of the Ojibwe Indians, Bulletin of the Public Museum of Milwaukee 4:327-525, page 372373


pageno: 81
notes: Plant eaten by cows and horses.
rawsource:
Carrier Linguistic Committee, 1973, Plants of Carrier Country, Fort St. James, BC. Carrier Linguistic Committee, page 81


pageno: 234
notes: Decoction of plant taken by babies & adults for bird sickness: diarrhea, vomiting & appetite loss.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 234


pageno: 168
notes: Plant used as an astringent for diarrhea.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 168


pageno: 214
notes: Infusion of plant used for headaches.
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 214


pageno: 205
notes: Leaves boiled and used as a beverage.
rawsource:
Turner, Nancy J., 1973, The Ethnobotany of the Bella Coola Indians of British Columbia, Syesis 6:193-220, page 205


pageno: 493
notes: Infusion of leaves used as a diuretic.
rawsource:
Beardsley, Gretchen, 1941, Notes on Cree Medicines, Based on Collections Made by I. Cowie in 1892., Papers of the Michigan Academy of Science, Arts and Letters 28:483-496, page 493


pageno: 484
notes: Used as an emetic.
rawsource:
Beardsley, Gretchen, 1941, Notes on Cree Medicines, Based on Collections Made by I. Cowie in 1892., Papers of the Michigan Academy of Science, Arts and Letters 28:483-496, page 484


pageno: 42
notes: Poultice of leaves applied to cracked nipples.
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 42


pageno: 293
notes: Leaves used to make a hot, refreshing drink.
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 293


pageno: 301
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 301


pageno: 106
notes: Infusion of fresh or dried plant used as a 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 106


pageno: 102
notes: Infusion of leaves and twigs taken for the kidneys.
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 102


pageno: 57
notes: Compound containing leaves used to correct unspecified ailment.
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 57


pageno: 99
notes: Leaves used to make a beverage.
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 99


pageno: 214
notes: Leaves and twigs made into a tea like beverage and used in place of coffee.
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 214


pageno: 60
notes: Plant contains ledol, a poisonous substance known to cause cramps, diarrhea and paralysis.
rawsource:
Jones, Anore, 1983, Nauriat Niginaqtuat = Plants That We Eat, Kotzebue, Alaska.  Maniilaq Association Traditional Nutrition Program, page 60


pageno: 190
notes: Wood used for firewood.
rawsource:
Wilson, Michael R., 1978, Notes on Ethnobotany in Inuktitut, The Western Canadian Journal of Anthropology 8:180-196, page 190


pageno: 32
notes: Burning dried stalk shaken around head and shoulders of sick child.
rawsource:
Oswalt, W. H., 1957, A Western Eskimo Ethnobotany, Anthropological Papers of the University of Alaska 6:17-36, page 32


pageno: 113
notes: Leaves used to make a beverage tea.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 113


pageno: 71
notes: Poultice of wetted plant and another plant applied to swellings.
rawsource:
Rousseau, Jacques, 1945, Le Folklore Botanique De Caughnawaga, Contributions de l'Institut botanique l'Universite de Montreal 55:7-72, page 71


pageno: 38
notes: Infusion of leaves used for female diseases.
rawsource:
Tantaquidgeon, Gladys, 1972, Folk Medicine of the Delaware and Related Algonkian Indians, Harrisburg. Pennsylvania Historical Commission Anthropological Papers #3, page 38


pageno: 98
notes: Infusion of dried plant taken to facilitate digestion.
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 98


pageno: 173
notes: Decoction of leaves taken for headaches.
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 173


pageno: 51
notes:
Taxon known and named but no use was specified. Crushed plant applied to sunburns that dancers got during the harvest, mask and other dances.


pageno: 41
notes: Infusion of plant used for the kidneys.
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 41


pageno: 66
notes: Infusion of plant taken as a reducing aid.
rawsource:
Romero, John Bruno, 1954, The Botanical Lore of the California Indians, New York. Vantage Press, Inc., page 66


pageno: 62
notes: Eaten raw.
rawsource:
Reagan, Albert B., 1936, Plants Used by the Hoh and Quileute Indians, Kansas Academy of Science 37:55-70, page 62


pageno: 81
notes: Decoction or infusion of plant used as a wash for sore or swollen eyes.
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 81


pageno: 97, 98
notes: Moxa of stems used in cases of neuralgia.
rawsource:
Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 97, 98


pageno: 36, 77
notes: Root rubbed on abdomen when uterus failed to contract after childbirth.
rawsource:
Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 36, 77


pageno: 3
notes: Boiled in water and used as a yellow dye for porcupine quills.
rawsource:
Hart, Jeffrey A., 1981, The Ethnobotany of the Northern Cheyenne Indians of Montana, Journal of Ethnopharmacology 4:1-55, page 3


pageno: 100
notes: Poultice of pulverized roots applied to sores or swellings.
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 100


pageno: 49
notes: Decoction of leaves rubbed into scratches made on legs as preliminary treatment.
rawsource:
Taylor, Linda Averill, 1940, Plants Used As Curatives by Certain Southeastern Tribes, Cambridge, MA. Botanical Museum of Harvard University, page 49


pageno: 479
notes: Some believed that eating the roots caused insanity.
rawsource:
Steedman, E.V., 1928, The Ethnobotany of the Thompson Indians of British Columbia, SI-BAE Annual Report #45:441-522, page 479


pageno: 46
notes: Roots eaten for increased milk flow after childbirth.
rawsource:
Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 46


pageno: 114
notes: Poultice of raw roots applied to sores.
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 114


pageno: 70
notes: Roots peeled and dried for winter use and boiled and eaten with salmon.
rawsource:
Mahar, James Michael., 1953, Ethnobotany of the Oregon Paiutes of the Warm Springs Indian Reservation, Reed College, B.A. Thesis, page 70


pageno: 243
notes: Roots used as an ingredient in fruit 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 243


pageno: 243
notes:
Peeled roots dried loose or large roots stored on strings for future use. The roots were dried on strings in order to determine the market value or trade worth.  The dried roots were eaten with saskatoon berries and salmon eggs.

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 243


pageno: 243
notes:
Roots cooked with black tree lichen, dough and fresh salmon and made into a pudding. Sometimes the roots were cooked with black tree lichen, fermented salmon eggs, yellow avalanche lily corms, saskatoon berries and deer fat to make a similar kind of pudding.

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 243


pageno: 243
notes:
Dried roots cooked in soups such as fish head soup, but only served on special occasions. Because the roots were so valuable, they were only served on special occasions.


pageno: 8
notes: Plants tied in bunches, burned, ash mixed in blood and used as a permanent black dye.
rawsource:
Hart, Jeffrey A., 1981, The Ethnobotany of the Northern Cheyenne Indians of Montana, Journal of Ethnopharmacology 4:1-55, page 8


pageno: 140
notes:
Hollow straw used to clear the blocked nipple of a cow. The udder was splashed with warm water, massaged and the straw poked into it to clear the blockage.


pageno: 34
notes:
Dried, brown leaves woven into mats and other marketable products and sold for cash. The sale of baskets, mats, tote sacks and ropes provided a significant supplementary cash income.


pageno: 34
notes:
Dried, brown leaves woven into mats, baskets, tote sacks and ropes for hanging herring & other fish.


pageno: 58
notes: Tough, coarse leaves used to make handles for bags, but not the bags themselves.
rawsource:
Turner, Nancy J. and Barbara S. Efrat, 1982, Ethnobotany of the Hesquiat Indians of Vancouver Island, Victoria. British Columbia Provincial Museum, page 58


pageno: 285
notes: Leaves used with skunk cabbage leaves to line steaming boxes for cooking lupine roots.
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 285


pageno: 88
notes: Rootstocks twisted together and rubbed on bodies of young men while bathing for strength.
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 88


pageno: 59
notes: Poultice of boiled roots applied to swellings.
rawsource:
Johnston, Alex, 1987, Plants and the Blackfoot, Lethbridge, Alberta. Lethbridge Historical Society, page 59


pageno: 61
notes: Springtime, sweet roots baked over a fire and eaten.
rawsource:
Vestal, Paul A. and Richard Evans Schultes, 1939, The Economic Botany of the Kiowa Indians, Cambridge MA. Botanical Museum of Harvard University, page 61


pageno: 216
notes: Infusion of root applied locally for 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 216


pageno: 57
notes: Roots eaten as food.
rawsource:
Robbins, W.W., J.P. Harrington and B. Freire-Marreco, 1916, Ethnobotany of the Tewa Indians, SI-BAE Bulletin #55, page 57


pageno: 133134
notes: Chewed corm blown into nostrils of horses to strengthen them and help them.
rawsource:
Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 133134


pageno: 660
notes: Simple or compound infusion of root rubbed on affected rheumatic part.
rawsource:
Swanton, John R, 1928, Religious Beliefs and Medical Practices of the Creek Indians, SI-BAE Annual Report #42:473-672, page 660


pageno: 165
notes: Plant used for wolf sickness: vomiting, stomach pain, diarrhea and frequent urination.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 165


pageno: 292
notes: Infusion of plant used to steam and bathe the body for insanity.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 292


pageno: 434
notes: Berries eaten by gophers.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 434


pageno: 58
notes: Fresh greens gathered into a bundle, dried and hung until needed.
rawsource:
Perry, Myra Jean, 1975, Food Use of  'Wild'  Plants by Cherokee Indians, The University of Tennessee, M.S. Thesis, page 58


pageno: 64
notes: Roots burned and smoke used to revive a subdued person possessed by the 'bluejay spirit.'
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 64


pageno: 153
notes: Roots used medicinally whenever obtainable.
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 153


pageno: 100101
notes: Root used in a cough remedy.
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 100101


pageno: 44
notes: Roots used to ward off rattlesnakes.
rawsource:
Curtin, L. S. M., 1957, Some Plants Used by the Yuki Indians ... II. Food Plants, The Masterkey 31:85-94, page 44


pageno: 13
notes: Leaves used as a spice for soups.
rawsource:
Jones, Anore, 1983, Nauriat Niginaqtuat = Plants That We Eat, Kotzebue, Alaska.  Maniilaq Association Traditional Nutrition Program, page 13


pageno: 60
notes: Mature plant in late summer considered mildly poisonous.
rawsource:
Lantis, Margaret, 1959, Folk Medicine and Hygiene, Anthropological Papers of the University of Alaska 8:1-75, page 60


pageno: 126
notes: Pit cooked bulbs dried for future use and usually cooked with meat.
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 126


pageno: 126
notes:
Bulbs used to make a soup like clam chowder. A vegetable soup was made with salmon heads, bitterroot, tiger lily bulbs, water horehound roots, chocolate lily bulbs, the 'dry' variety of saskatoon berries, dried powdered bracken fern rhizome and chopped wild onions.

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 126


pageno: 43
notes: Bulb segments eaten dried as a nibble.
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 43


pageno: 433
notes: Cold infusion of leaves taken for diarrhea.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 433


pageno: 389
notes: Compound containing plant used as a bronchial inhalant in the sweat lodge.
rawsource:
Smith, Huron H., 1932, Ethnobotany of the Ojibwe Indians, Bulletin of the Public Museum of Milwaukee 4:327-525, page 389


pageno: 24
notes: Infusion of branches taken and steambath used to cause perspiring for aches.
rawsource:
Taylor, Linda Averill, 1940, Plants Used As Curatives by Certain Southeastern Tribes, Cambridge, MA. Botanical Museum of Harvard University, page 24


pageno: 335
notes: Decoction or infusion of stripped leaves and twigs taken for colds.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 335


pageno: 334
notes: Compound decoction of roots taken for gonorrhea and syphilis.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 334


pageno: 235
notes: Infusion of entire plant used by pregnant women to insure the good health of the child.
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 235


pageno: 444
notes: Decoction of twigs given to children with fever.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 444


pageno: 45, 46
notes: Entire plant used for unspecified female troubles.
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 45, 46


pageno: 47
notes: Decoction of leaves taken for colds.
rawsource:
Gunther, Erna, 1973, Ethnobotany of Western Washington, Seattle. University of Washington Press. Revised edition, page 47


pageno: 36, 83
notes: Decoction of plant taken and used as a wash to ease protracted labor.
rawsource:
Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 36, 83


pageno: 99
notes: Stems made into strings and cords used to make baskets.
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 99


pageno: 33, 34
notes: Decoction of leaves taken for heartburn.
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 33, 34


pageno: 101102
notes: Poultice of leaves alone or stems and leaves applied to swellings.
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 101102


pageno: 234
notes: Decoction of whole plant with the roots used to wash the hair and scalp if hair loss occurred.
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 234


pageno: 504
notes:
Flowers, leaves and stems soaked in cold water and used by girls at puberty as a head and face wash.


pageno: 34
notes: Decoction of plant poured over patient for fevers.
rawsource:
Taylor, Linda Averill, 1940, Plants Used As Curatives by Certain Southeastern Tribes, Cambridge, MA. Botanical Museum of Harvard University, page 34


pageno: 26
notes: Decoction of plant used as a poultice for cuts and bruises.
rawsource:
Taylor, Linda Averill, 1940, Plants Used As Curatives by Certain Southeastern Tribes, Cambridge, MA. Botanical Museum of Harvard University, page 26


pageno: 61, 62
notes: Decoction of root applied to skin sores thought to be caused by worms.
rawsource:
Speck, Frank G., 1941, A List of Plant Curatives Obtained From the Houma Indians of Louisiana, Primitive Man 14:49-75, page 61, 62


pageno: 187
notes: Acorns used to make bread.
rawsource:
Merriam, C. Hart, 1966, Ethnographic Notes on California Indian Tribes, University of California Archaeological Research Facility, Berkeley, page 187


pageno: 200
notes: Acorns used to make bread, biscuits, pancakes and cake.
rawsource:
Merriam, C. Hart, 1966, Ethnographic Notes on California Indian Tribes, University of California Archaeological Research Facility, Berkeley, page 200


pageno: 35
notes:
Acorn paste made into patties and baked in hot coals. People would camp in groves when harvesting the fruit.  Certain villages had certain fruit crops.  Fruits were gathered after they had fallen from the trees, but before insects invaded them.  While younger men hunted, the remainder of the people played games centered around removing the shells from the seed.  When the seeds were ground, a basket with a hole in the bottom large enough to include the stone mortar was placed over the mortar to keep the acorn flour in place.  It was then leached in sand with cold water.  The finished flour was mixed with water to make a paste which could be cooked in several ways.  A gruel was most often made by cooking the paste in cooking baskets.  Hot rocks were placed into the paste to bring it to boiling.  The rocks were kept from burning the basket with 'acorn paddles.'  The rocks were placed in and out of the gruel with twigs bent into a U-shape.  Males ate gruel with wooden spoons, the females used mussel shells.  The cake of acorn meal that formed around the hot rocks was given to children as sort of a treat.  Gruel was flavored with venison, herbs, etc.  The paste was occasionally baked as patties in hot coals.  Flour was stored in large storage baskets.

rawsource:
Baker, Marc A., 1981, The Ethnobotany of the Yurok, Tolowa and Karok Indians of Northwest California, Humboldt State University, M.A. Thesis, page 35


pageno: 35
notes:
Acorn flour used to make paste and gruel and flavored with venison and herbs. People would camp in groves when harvesting the fruit.  Certain villages had certain fruit crops.  Fruits were gathered after they had fallen from the trees, but before insects invaded them.  While younger men hunted, the remainder of the people played games centered around removing the shells from the seed.  When the seeds were ground, a basket with a hole in the bottom large enough to include the stone mortar was placed over the mortar to keep the acorn flour in place.  It was then leached in sand with cold water.  The finished flour was mixed with water to make a paste which could be cooked in several ways.  A gruel was most often made by cooking the paste in cooking baskets.  Hot rocks were placed into the paste to bring it to boiling.  The rocks were kept from burning the basket with 'acorn paddles.'  The rocks were placed in and out of the gruel with twigs bent into a U-shape.  Males ate gruel with wooden spoons, the females used mussel shells.  The cake of acorn meal that formed around the hot rocks was given to children as sort of a treat.  Gruel was flavored with venison, herbs, etc.  The paste was occasionally baked as patties in hot coals.  Flour was stored in large storage baskets.

rawsource:
Baker, Marc A., 1981, The Ethnobotany of the Yurok, Tolowa and Karok Indians of Northwest California, Humboldt State University, M.A. Thesis, page 35


pageno: 35
notes:
Acorns considered the main staple. People would camp in groves when harvesting the fruit.  Certain villages had certain fruit crops.  Fruits were gathered after they had fallen from the trees, but before insects invaded them.  While younger men hunted, the remainder of the people played games centered around removing the shells from the seed.  When the seeds were ground, a basket with a hole in the bottom large enough to include the stone mortar was placed over the mortar to keep the acorn flour in place.  It was then leached in sand with cold water.  The finished flour was mixed with water to make a paste which could be cooked in several ways.  A gruel was most often made by cooking the paste in cooking baskets.  Hot rocks were placed into the paste to bring it to boiling.  The rocks were kept from burning the basket with 'acorn paddles.'  The rocks were placed in and out of the gruel with twigs bent into a U-shape.  Males ate gruel with wooden spoons, the females used mussel shells.  The cake of acorn meal that formed around the hot rocks was given to children as sort of a treat.  Gruel was flavored with venison, herbs, etc.  The paste was occasionally baked as patties in hot coals.  Flour was stored in large storage baskets.

rawsource:
Baker, Marc A., 1981, The Ethnobotany of the Yurok, Tolowa and Karok Indians of Northwest California, Humboldt State University, M.A. Thesis, page 35


pageno: 35
notes:
Acorns used to make flour. People would camp in groves when harvesting the fruit.  Certain villages had certain fruit crops.  Fruits were gathered after they had fallen from the trees, but before insects invaded them.  While younger men hunted, the remainder of the people played games centered around removing the shells from the seed.  When the seeds were ground, a basket with a hole in the bottom large enough to include the stone mortar was placed over the mortar to keep the acorn flour in place.  It was then leached in sand with cold water.  The finished flour was mixed with water to make a paste which could be cooked in several ways.  A gruel was most often made by cooking the paste in cooking baskets.  Hot rocks were placed into the paste to bring it to boiling.  The rocks were kept from burning the basket with 'acorn paddles.'  The rocks were placed in and out of the gruel with twigs bent into a U-shape.  Males ate gruel with wooden spoons, the females used mussel shells.  The cake of acorn meal that formed around the hot rocks was given to children as sort of a treat.  Gruel was flavored with venison, herbs, etc.  The paste was occasionally baked as patties in hot coals.  Flour was stored in large storage baskets.


pageno: 35
notes:
Acorn flour stored in large storage baskets. People would camp in groves when harvesting the fruit.  Certain villages had certain fruit crops.  Fruits were gathered after they had fallen from the trees, but before insects invaded them.  While younger men hunted, the remainder of the people played games centered around removing the shells from the seed.  When the seeds were ground, a basket with a hole in the bottom large enough to include the stone mortar was placed over the mortar to keep the acorn flour in place.  It was then leached in sand with cold water.  The finished flour was mixed with water to make a paste which could be cooked in several ways.  A gruel was most often made by cooking the paste in cooking baskets.  Hot rocks were placed into the paste to bring it to boiling.  The rocks were kept from burning the basket with 'acorn paddles.'  The rocks were placed in and out of the gruel with twigs bent into a U-shape.  Males ate gruel with wooden spoons, the females used mussel shells.  The cake of acorn meal that formed around the hot rocks was given to children as sort of a treat.  Gruel was flavored with venison, herbs, etc.  The paste was occasionally baked as patties in hot coals.  Flour was stored in large storage baskets.


pageno: 342
notes: Acorns leached and 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 342


pageno: 168
notes: Acorns form one of the principal foods.
rawsource:
Merriam, C. Hart, 1966, Ethnographic Notes on California Indian Tribes, University of California Archaeological Research Facility, Berkeley, page 168


pageno: 67
notes: Acorns used to make black bread.
rawsource:
Barrett, S. A., 1952, Material Aspects of Pomo Culture, Bulletin of the Public Museum of the City of Milwaukee 20, page 67


pageno: 83
notes: Acorns, the tannin soothed the cough, used as cough drops.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 83


pageno: 83
notes:
Acorns used as flour for pancakes, bread, mush or soup. Acorns were dried in the sun before storing.  The acorns were cracked open and the inner nuts put in a winnowing basket and rubbed to remove the chaff.  They were then put into a hopper mortar basket and pounded with a pestle to the consistency of flour.  This flour was sifted with a basket and placed in a basin of clean sand and water poured over it many times to remove the bitter flavor.  The water was poured over a bundle of leaves or branches that served to break the fall of the water and not splash sand into the food.  The ground and leached meal was then cooked into mush or thinned with water to make soup.  If pancakes or bread were to be made, the flour was ground coarser and was left soaking longer in the water.  For bread, the dough was shaped into cakes that were wrapped in large leaves and baked in the coals.  Red earth could be added to the dough to make a dark sweet bread.  Another method produced moldy acorns that were made into mush.  The acorns were not dried in the sun, but were left in the house until they turned greenish with mold.  The mold was rubbed off.  These nuts were pounded together with whitened dry acorns and made into mush.  Another method was to leave cracked acorns in a pool for four or five months.  They were then removed from the shell and cooked without pulverizing.  They could be used for soup or mush, or eaten whole.


pageno: 88
notes: Acorns used to make pancakes.
rawsource:
Curtin, L. S. M., 1957, Some Plants Used by the Yuki Indians ... II. Food Plants, The Masterkey 31:85-94, page 88


pageno: 111
notes: Flowers chewed with gum by children, to color it yellow.
rawsource:
Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 111


pageno: 40
notes: Root powder taken for chest wounds.
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 40


pageno: 40, 41
notes: Finely ground leaves rubbed on paralyzed part.
rawsource:
Grinnell, George Bird, 1905, Some Cheyenne Plant Medicines, American Anthropologist 7:37-43, page 40, 41


pageno: 185
notes: Leaf, root and stem powder rubbed on body for paralysis.
rawsource:
Grinnell, George Bird, 1972, The Cheyenne Indians - Their History and Ways of Life Vol.2, Lincoln. University of Nebraska Press, page 185


pageno: 15
notes: Infusion of stems, leaves and roots used as a wash for 'irrationalness.'
rawsource:
Hart, Jeffrey A., 1981, The Ethnobotany of the Northern Cheyenne Indians of Montana, Journal of Ethnopharmacology 4:1-55, page 15


pageno: 331
notes: Plant used for hemorrhages.
rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 331


pageno: 165
notes: Used as a medicinal plant.
rawsource:
Vestal, Paul A, 1940, Notes on a Collection of Plants from the Hopi Indian Region of Arizona Made by J. G. Owens in 1891, Botanical Museum Leaflets (Harvard University) 8(8):153-168, page 165


pageno: 71
notes: Plant chewed for colds.
rawsource:
Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 71


pageno: 161
notes: Plant used for colds.
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 161


pageno: 93
rawsource: Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 93
notes:
Leaves bound to arrow shafts, close to the point, obscured by sinew wrapping and used in wartime. The leaves were said to be so deadly poisonous that they would cause the immediate death of anyone pierced by them.


pageno: 102
notes: Infusion 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 102


pageno: 453
notes: Plant strengthened all medicines.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 453


pageno: 452
notes: Infusion of roots taken or poultice applied for pain.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 452


pageno: 231
notes: Roots used as a love medicine.
rawsource:
Smith, Huron H., 1928, Ethnobotany of the Meskwaki Indians, Bulletin of the Public Museum of the City of Milwaukee 4:175-326, page 231


pageno: 14, 15
notes: Used in religious ceremonies.
rawsource:
Blankinship, J. W., 1905, Native Economic Plants of Montana, Bozeman. Montana Agricultural College Experimental Station, Bulletin 56, page 14, 15


pageno: 454
notes: Infusion of roots or leaves used as a wash or poultice on abscesses or sores.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 454


pageno: 231232
notes: Finely chopped roots eaten by couple to avert divorce and renew love.
rawsource:
Smith, Huron H., 1928, Ethnobotany of the Meskwaki Indians, Bulletin of the Public Museum of the City of Milwaukee 4:175-326, page 231232


pageno: 70
notes: Infusion of flowers and upper leaves taken for colds and sore throats.
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 70


pageno: 101
notes: Roots dried and used for food.
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 101


pageno: 37
notes: Root chewed and smoked in the pipe.
rawsource:
Baker, Marc A., 1981, The Ethnobotany of the Yurok, Tolowa and Karok Indians of Northwest California, Humboldt State University, M.A. Thesis, page 37


pageno: 44
notes: Root bits placed in pockets for good luck in gambling.
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 44


pageno: 94
notes: Peeled, mashed roots formed into cakes and allowed to dry, 'Indian bread.'
rawsource:
Mahar, James Michael., 1953, Ethnobotany of the Oregon Paiutes of the Warm Springs Indian Reservation, Reed College, B.A. Thesis, page 94


pageno: 26
notes: Roots pulverized, moistened, partially baked and made into different sized cakes.
rawsource:
Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 26


pageno: 65
notes: Roots dried for future use.
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 65


pageno: 12
notes:
Roots and fish used to make stew. These roots were eaten at the first feast of the new year.  This was called the Root Feast.

rawsource:
Murphey, Edith Van Allen, 1990, Indian Uses of Native Plants, Glenwood, Ill. Meyerbooks.  Originally published in 1959, page 12


pageno: 66
notes: Infusion or decoction of roots taken for arthritis.
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 66


pageno: 154
notes: Infusion of dried root used 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 154


pageno: 472
notes: Root powder mixed with grease and used as a salve for burns.
rawsource:
Steedman, E.V., 1928, The Ethnobotany of the Thompson Indians of British Columbia, SI-BAE Annual Report #45:441-522, page 472


pageno: 182
notes: Infusion of dried, powdered roots taken for stomach pains or any internal disorder.
rawsource:
Grinnell, George Bird, 1972, The Cheyenne Indians - Their History and Ways of Life Vol.2, Lincoln. University of Nebraska Press, page 182


pageno: 55
notes: Root used in tanning hides.
rawsource:
Murphey, Edith Van Allen, 1990, Indian Uses of Native Plants, Glenwood, Ill. Meyerbooks.  Originally published in 1959, page 55


pageno: 97-100
notes: Poultice of root applied and decoction of root 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 97-100


pageno: 198
notes: Decoction of roots taken for tuberculosis.
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 198


pageno: 68
notes: Roots boiled and eaten fresh.
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 68


pageno: 376
notes: Decoction of plant used for severe colds.
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 376


pageno: 95
notes: Roots eaten when hungry in the winter.
rawsource:
Mahar, James Michael., 1953, Ethnobotany of the Oregon Paiutes of the Warm Springs Indian Reservation, Reed College, B.A. Thesis, page 95


pageno: 69
notes: Dried roots soaked overnight and chewed for colds.
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 69


pageno: 155
notes: Leaves used in babies' bath water to make them sleep a lot.
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 155


pageno: 92
notes: Seeds burned as a protective fumigant against bad spirits and illness.
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 92


pageno: 156
notes: Decoction of leaves, strawberry leaves and ginger root used as a vitamin supplement 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 156


pageno: 83
notes:
Chewed roots blown onto affected part by the diviner. The healing qualities of the spray were believed to penetrate the body at that place.


pageno: 443
notes: Complex compound taken as blood purifier.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 443


pageno: 46
notes: Compound infusion of bark 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 46


pageno: 99
notes: Tubes formerly sucked by children for sweet nectar.
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 99


pageno: 93
notes: Flower nectar sucked by hummingbirds.
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 93


pageno: 196
notes:
Vines used with other plants as building materials. The vines were used with willow withes to reinforce suspension bridges across canyons and rivers.  The vines were also twisted with coyote willow to lash together the framing poles of underground pit houses and to make a pliable ladder on the outside of the pit house, running from the opening down to the ground.


pageno: 104
notes: Fresh berries 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 104


pageno: 234
notes: Infusion of bark used as a cathartic.
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 234


pageno: 207
notes: Infusion of berry and root bark taken by pregnant women for worms.
rawsource:
Smith, Huron H., 1928, Ethnobotany of the Meskwaki Indians, Bulletin of the Public Museum of the City of Milwaukee 4:175-326, page 207


pageno: 56
notes: Burned wood ashes made into a paste for tattooing.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 56


pageno: 388
notes: Infusion of leaves taken and used as a wash for sore eyes.
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 388


pageno: 77
notes: Poultice of crushed leaves applied to open sores.
rawsource:
Carrier Linguistic Committee, 1973, Plants of Carrier Country, Fort St. James, BC. Carrier Linguistic Committee, page 77


pageno: 229
notes: Fruit juice used for sore eyes.
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 229


pageno: 317
notes: Mashed fruit applied to the scalp for dandruff.
rawsource:
Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 317


pageno: 94
notes: Branches used to make a medicine for mothers after childbirth.
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 94


pageno: 197
notes: Decoction of sticks, leaves and all used for scabs and 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 197


pageno: 197
notes:
Berries eaten, but not commonly exploited as a food source. One informant ate the berries, but was told by her mother not to eat them.


pageno: 24
notes: Decoction of plant used to wash sores on horses.
rawsource:
Hedges, Ken, 1986, Santa Ysabel Ethnobotany, San Diego Museum of Man  Ethnic Technology Notes, No. 20, page 24


pageno: 43
notes: Poultice of plants applied for rheumatic pains.
rawsource:
Vestal, Paul A. and Richard Evans Schultes, 1939, The Economic Botany of the Kiowa Indians, Cambridge MA. Botanical Museum of Harvard University, page 43


pageno: 104105
notes: Plant revered and used in important ritual and ceremonial sacraments.
rawsource:
Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 104105


pageno: 91
notes: Plant used by one shaman for curing.
rawsource:
Mahar, James Michael., 1953, Ethnobotany of the Oregon Paiutes of the Warm Springs Indian Reservation, Reed College, B.A. Thesis, page 91


pageno: 87
notes: Plant used as a material in house construction.
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 87


pageno: 65
notes: Flowers used in wreaths for the Flower Dance performed at the Strawberry Festival in May.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 65


pageno: 33, 80
notes: Plant used as an eye medicine.
rawsource:
Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 33, 80


pageno: 249
notes: Roots peeled and eaten raw.
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 249


pageno: 284
notes: Root ash rubbed into a newborn baby's cradle to make infant sleep well.
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 284


pageno: 284
notes:
Fleshy taproots eaten raw, boiled or steamed in spring. If eaten raw, these roots caused dizziness.  Therefore, they were usually eaten raw only before bedtime in the evening.

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 284


pageno: 43, 44
notes: Cold infusion taken and used as wash 'to check hemorrhage and 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 43, 44


pageno: 40
notes: Plant used to fatten a horse and make him spirited and full of fire.
rawsource:
Smith, Huron H., 1923, Ethnobotany of the Menomini Indians, Bulletin of the Public Museum of the City of Milwaukee 4:1-174, page 40


pageno: 224
notes: Plant considered 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 224


pageno: 333
notes: Plant used as an ear medicine.
rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 333


pageno: 38
notes: Leaves chewed by ceremonialist, to reinforce his powers, before he undertook any face painting.
rawsource:
Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 38


pageno: 337
notes: Roots 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 337


pageno: 86
notes: Plants used for horse and cattle food.
rawsource:
Mahar, James Michael., 1953, Ethnobotany of the Oregon Paiutes of the Warm Springs Indian Reservation, Reed College, B.A. Thesis, page 86


pageno: 205
notes: Berries crushed, strained and used as a drink.
rawsource:
Castetter, Edward F. and Willis H. Bell, 1951, Yuman Indian Agriculture, Albuquerque: University of New Mexico Press, page 205


pageno: 47
notes: Berries eaten.
rawsource:
Robbins, W.W., J.P. Harrington and B. Freire-Marreco, 1916, Ethnobotany of the Tewa Indians, SI-BAE Bulletin #55, page 47


pageno: 332
notes: Ground berries mixed with 'potato clay' and eaten.
rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 332


pageno: 32
notes: Berries mashed in water and used as a beverage.
rawsource:
Lynch, Regina H., 1986, Cookbook, Chinle, AZ. Navajo Curriculum Center, Rough Rock Demonstration School, page 32


pageno: 94
rawsource: Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 94
notes:
Ground leaves, twigs and flowers given to warriors for protection during war. A pinch of the mixture was given to each warrior.  The warriors placed it in their mouths, ejected the mass into their hands and rubbed in on their faces, arms and bodies so that the enemy's arrows could not harm them.


pageno: 38
notes:
Puffballs figured into religious life. Puffballs were thought to be stars that had fallen to earth during supernatural events.  There was a story about the woman who married Morning Star and had a child by this supernatural being.  When she returned to earth with the Natoas bundles and her child, she was directed by the star personage to keep her baby from touching the ground for fourteen days.  She managed all right until the day she went for wood and left the child in the care of a grandmother.  The grandmother was careless and the baby touched the ground.  It turned into a large puffball and returned to the heavens as the Fixed Star (North Star), plugging the hole left by the woman when she pulled out the Holy Turnip.

rawsource:
Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 38


pageno: 38
notes:
Small, painted circles at the base of the tipi represented puffballs to insure fire to those within.


pageno: 44
notes: Plant used to separate raw fish eggs from the membranes.
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 44


pageno: 157
notes: Plant used as a belt for the blankets that were worn.
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 157


pageno: 59
notes: Plant used to make a decorative necklace worn during festive occasions.
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 59


pageno: 64
notes: Spores of fruiting spikes used as a styptic and coagulant.
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 64


pageno: 87
notes:
Plant used as a Christmas decoration. One informant used it as a Christmas decoration, but was told not to use it by her chief, as it was considered to bring bad luck.  He said, 'that's for the devil.'

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 87


pageno: 120
notes: Used to make a medicinal tea for inducing labor and making childbirth easier.
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 120


pageno: 427
notes: Decoction of plants given to children as a laxative.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 427


pageno: 232
notes: Cooked tuberous root eaten for dessert.
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 232


pageno: 36, 97
notes: Leaves chewed to increase mother's milk supply.
rawsource:
Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 36, 97


pageno: 61
notes: Decoction of plant taken for heartburn.
rawsource:
Johnston, Alex, 1987, Plants and the Blackfoot, Lethbridge, Alberta. Lethbridge Historical Society, page 61


pageno: 61
notes: Decoction of plant taken for symptoms resembling heartburn caused by pregnancy.
rawsource:
Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 61


pageno: 27
notes: Infusion of dried stems taken to increase milk flow.
rawsource:
Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 27


pageno: 136
notes: Infusion of stems used as a wash for sore eyes.
rawsource:
Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 136


pageno: 52, 53
notes: Decoction of root taken for stomach trouble.
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 52, 53


pageno: 198
notes: Large leaves folded and used as berry containers.
rawsource:
Turner, Nancy J., 1973, The Ethnobotany of the Bella Coola Indians of British Columbia, Syesis 6:193-220, page 198


pageno: 189
notes: Poultice of pounded root paste applied to burns.
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 189


pageno: 78
notes: Poultice of cold and fresh leaves applied for burns.
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 78


pageno: 48
notes: Poultice of cool leaves used for bad burns.
rawsource:
Turner, Nancy J. and Barbara S. Efrat, 1982, Ethnobotany of the Hesquiat Indians of Vancouver Island, Victoria. British Columbia Provincial Museum, page 48


pageno: 271
notes: Heated leaves used to draw out thorns and splinters.
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 271


pageno: 336
notes: Roots used for arthritis.
rawsource:
Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 336


pageno: 105
notes: Leaves used to make rectangular drying frames for drying mashed salal berries.
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 105


pageno: 35
notes: Flower stalks sucked by grizzly and black bears.
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 35


pageno: 113
notes:
Charcoal used for wounds. The charcoal was applied four times, the fourth time being mixed with bear grease.

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 113


pageno: 113
notes:
Powdered, charred rhizome mixed with bear grease, used as an ointment for animal bites & infections.

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 113


pageno: 38
notes: Roots used in a steam for arthritis and lumbago.
rawsource:
Baker, Marc A., 1981, The Ethnobotany of the Yurok, Tolowa and Karok Indians of Northwest California, Humboldt State University, M.A. Thesis, page 38


pageno: 36, 94
notes: Decoction of plant taken by parturient women for any disorder.
rawsource:
Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 36, 94


pageno: 31, 94
notes: Decoction of plant taken as a strong stimulant.
rawsource:
Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 31, 94


pageno: 35, 94
notes: Decoction of root taken for cough.
rawsource:
Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 35, 94


pageno: 42
notes: Fruit used for food.
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 42


pageno: 40
notes: Fruit used for food.
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 40


pageno: 68
notes:
Wood used to make bows. This plant grew outside Tewa country.  It was considered to be better for making bows than any native wood.  It was brought from the east by the Tewa, or obtained from the Comanche or other Eastern tribes.

rawsource:
Robbins, W.W., J.P. Harrington and B. Freire-Marreco, 1916, Ethnobotany of the Tewa Indians, SI-BAE Bulletin #55, page 68


pageno: 127
notes: Plant used to collect herring roe, dried and eaten with the roe.
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 127


pageno: 303
notes: Plant eaten with herring roe.
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 303


pageno: 45
notes: Plant and herring eggs dried 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 45


pageno: 94
notes: Plant chewed raw.
rawsource:
Barrett, S. A., 1952, Material Aspects of Pomo Culture, Bulletin of the Public Museum of the City of Milwaukee 20, page 94


pageno: 33, 88
notes: Dried plant and mullein smoked for 'fits,' craziness and witchcraft.
rawsource:
Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 33, 88


pageno: 112
notes: Seeds used to make pinole.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 112


pageno: 395
notes: Seeds used to make 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 395


pageno: 111
notes: Seeds used to make pinole.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 111


pageno: 56
notes: Decoction of leaves and twigs taken to warm the blood.
rawsource:
Speck, Frank G., 1941, A List of Plant Curatives Obtained From the Houma Indians of Louisiana, Primitive Man 14:49-75, page 56


pageno: 32
notes:
Infusion of leaves used to prevent sickness that occurred while hunting and approached by dying deer


pageno: 254
notes: Roots or possibly the leaves used for yellow dye.
rawsource:
Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 254


pageno: 85
notes: Decoction of branches and chokecherry branches taken for the 'changing of the blood.'
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 85


pageno: 37
notes: Berries pulped, dried and stored in cakes for winter use.
rawsource:
Theodoratus, Robert J., 1989, Loss, Transfer, and Reintroduction in the Use of Wild Plant Foods in the Upper Skagit Valley, Northwest Anthropological Research Notes 23(1):35-52, page 37


pageno: 187
notes: Decoction of peeled, chopped rootbark used as a wash for arthritis.
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 187


pageno: 187
notes:
Infusion of stems and bark used to make an eyewash for red, itchy eyes. The woody stems were broken, the bark scraped off and boiling water was poured over it to make an infusion.


pageno: 219
notes: Roots used as a yellow buckskin dye.
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 219


pageno: 33, 76
notes: Plant used for gums.
rawsource:
Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 33, 76


pageno: 5
notes: Roots used as a bitter tonic to promote digestion.
rawsource:
Watahomigie, Lucille J., 1982, Hualapai Ethnobotany, Peach Springs, AZ. Hualapai Bilingual Program, Peach Springs School District #8, page 5


pageno: 49
notes: Inner wood shavings soaked in water and used as an eyewash.
rawsource:
Basehart, Harry W., 1974, Apache Indians XII. Mescalero Apache Subsistence Patterns and Socio-Political Organization, New York. Garland Publishing Inc., page 49


pageno: 72
notes: Infusion of roots and leaves taken as a general tonic 'to make the blood good.'
rawsource:
Mahar, James Michael., 1953, Ethnobotany of the Oregon Paiutes of the Warm Springs Indian Reservation, Reed College, B.A. Thesis, page 72


pageno: 187
notes:
Decoction of peeled, chopped rootbark taken as a blood tonic. The woody stems were broken, the bark scraped off and boiling water was poured over it to make an infusion.


pageno: 18
notes: Infusion of roots used for rheumatism.
rawsource:
Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 18


pageno: 294
notes:
Yellow root and leaves used for ceremonial purposes in the Home Dance. The yellow root is the most important part.  The leaf is sometimes used to represent a mountain lion's paw.

rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 294


pageno: 51, 52
notes: Decoction of root taken to prevent or stop bloody dysentery.
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 51, 52


pageno: 284
notes: Compound decoction of roots taken for the kidneys.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 284


pageno: 373374
notes: Plant used for headache and sore throat.
rawsource:
Smith, Huron H., 1932, Ethnobotany of the Ojibwe Indians, Bulletin of the Public Museum of Milwaukee 4:327-525, page 373374


pageno: 62, 63
notes: Root used for sore throat.
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 62, 63


pageno: 105
notes: Berries eaten, but the preparation as a food was not discovered.
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 105


pageno: 198
notes: Fruits eaten 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 198


pageno: 321
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 321


pageno: 86
notes: Poultice of leaves used for minor burns.
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 86


pageno: 78
notes: Poultice of water soaked, bruised leaves applied to wounds.
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 78


pageno: 76
notes: Berries occasionally eaten raw.
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 76


pageno: 70
notes: Ripe berries eaten.
rawsource:
Robbins, W.W., J.P. Harrington and B. Freire-Marreco, 1916, Ethnobotany of the Tewa Indians, SI-BAE Bulletin #55, page 70


pageno: 139
notes: Infusion of plant used as a tea for sore backs.
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 139


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


pageno: 200
notes: Juice mixed with Pacific crabapples and high bush cranberries and drunk.
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 200


pageno: 41
notes: Root used in herbal steam inhaled for catarrh.
rawsource:
Smith, Huron H., 1923, Ethnobotany of the Menomini Indians, Bulletin of the Public Museum of the City of Milwaukee 4:1-174, page 41


pageno: 230231
notes: Smudge of root used in cases of a fit, to bring back to normal.
rawsource:
Smith, Huron H., 1928, Ethnobotany of the Meskwaki Indians, Bulletin of the Public Museum of the City of Milwaukee 4:175-326, page 230231


pageno: 374
notes: Compound containing root used for headache.
rawsource:
Smith, Huron H., 1932, Ethnobotany of the Ojibwe Indians, Bulletin of the Public Museum of Milwaukee 4:327-525, page 374


pageno: 48
notes: Decoction of rhizomes taken for colds.
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 48


pageno: 63
notes: Root smudged on coals and used to revive comatose patient.
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 63


pageno: 127
notes: Decoction of leaves taken two or three times a day for rheumatism.
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 127


pageno: 127
notes:
Decoction of rhizomes taken for a sore or ulcerated throat. The decoction was taken in several doses over a period of several days.


pageno: 32, 80
notes: Compound containing root taken to 'cleanse the system.'
rawsource:
Tantaquidgeon, Gladys, 1942, A Study of Delaware Indian Medicine Practice and Folk Beliefs, Harrisburg. Pennsylvania Historical Commission, page 32, 80


pageno: 32
notes: Compound containing root taken to stimulate the stomach and cleanse the system.
rawsource:
Tantaquidgeon, Gladys, 1942, A Study of Delaware Indian Medicine Practice and Folk Beliefs, Harrisburg. Pennsylvania Historical Commission, page 32


pageno: 64
rawsource: Zigmond, Maurice L., 1981, Kawaiisu Ethnobotany, Salt Lake City. University of Utah Press, page 64
notes:
Mashed roots used as a fish stupefier. When put in a stream it stunned the fish, which floated on the water.  They were caught in the basket winnower and thrown to the bank.


pageno: 139140
notes: Exudate from plant used as a cough syrup.
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 139140


pageno: 129
notes: Decoction of leaves taken two or three times a day for rheumatism.
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 129


pageno: 350
notes: Cold infusion of bark used as wash for black eyes.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 350


pageno: 265
notes: Fruit eaten after a long day of hunting, 'kills poison in muscles.'
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 265


pageno: 290
notes: Shredded bark used for blood spitting.
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 290


pageno: 268
notes: Bark used as a 'blood purifier' and it 'puts something in your blood that cuts down the clots.'
rawsource:
Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 268


pageno: 121
notes: Leaves chewed for lung trouble.
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 121


pageno: 109
notes: Bark chewed by hunters to suppress thirst.
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 109


pageno: 86
notes: Fruit 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 86


pageno: 242
notes: Used fifty years ago for smallpox.
rawsource:
Smith, Huron H., 1928, Ethnobotany of the Meskwaki Indians, Bulletin of the Public Museum of the City of Milwaukee 4:175-326, page 242


pageno: 29
notes: Decoction of inner bark taken to loosen phlegm for hoarseness.
rawsource:
Taylor, Linda Averill, 1940, Plants Used As Curatives by Certain Southeastern Tribes, Cambridge, MA. Botanical Museum of Harvard University, page 29


pageno: 384
notes: Compound infusion of plants applied as poultice to swellings of all kinds.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 384


pageno: 88
notes: Seeds eaten fresh.
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 88


pageno: 70, 71
notes: Poultice of pulverized plant paste applied to head for headache.
rawsource:
Robbins, W.W., J.P. Harrington and B. Freire-Marreco, 1916, Ethnobotany of the Tewa Indians, SI-BAE Bulletin #55, page 70, 71


pageno: 25
notes: Small fruits eaten raw.
rawsource:
Hedges, Ken, 1986, Santa Ysabel Ethnobotany, San Diego Museum of Man  Ethnic Technology Notes, No. 20, page 25


pageno: 62
notes: Spines burned off and the entire plant eaten raw.
rawsource:
Robbins, W.W., J.P. Harrington and B. Freire-Marreco, 1916, Ethnobotany of the Tewa Indians, SI-BAE Bulletin #55, page 62


pageno: 297
notes: Plant used for snakebites.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 297


pageno: 41
notes:
Raw, pounded root mixed with pounded pepper nuts & skunk grease applied to head to prevent baldness.

rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 41


pageno: 38
notes: Plant juices rubbed on parts afflicted by ringworm.
rawsource:
Romero, John Bruno, 1954, The Botanical Lore of the California Indians, New York. Vantage Press, Inc., page 38


pageno: 39
notes: Poultice of roots applied to bruises and boils.
rawsource:
Baker, Marc A., 1981, The Ethnobotany of the Yurok, Tolowa and Karok Indians of Northwest California, Humboldt State University, M.A. Thesis, page 39


pageno: 390
notes: Seeds and roots used for rheumatism or root rubbed on rheumatic joints.
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 390


pageno: 113
notes: Decoction of peeled, sliced and dried root used for 'sore eyes.'
rawsource:
Mahar, James Michael., 1953, Ethnobotany of the Oregon Paiutes of the Warm Springs Indian Reservation, Reed College, B.A. Thesis, page 113


pageno: 16
notes: Decoction of leaves used for coughs.
rawsource:
Bocek, Barbara R., 1984, Ethnobotany of Costanoan Indians, California, Based on Collections by John P. Harrington, Economic Botany 38(2):240-255, page 16


pageno: 103
notes: Branches used to whip aching body parts to stimulate circulation.
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 103


pageno: 445
notes: Pods used to make the black design in basketry.
rawsource:
Merriam, C. Hart, 1966, Ethnographic Notes on California Indian Tribes, University of California Archaeological Research Facility, Berkeley, page 445


pageno: 23
notes: Leaves dried, powdered, mixed with fir or sweet grass and used as perfume.
rawsource:
Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 23


pageno: 27
notes: Decoction of plant taken for stomach pain.
rawsource:
Bocek, Barbara R., 1984, Ethnobotany of Costanoan Indians, California, Based on Collections by John P. Harrington, Economic Botany 38(2):240-255, page 27


pageno: 25
notes:
Decoction of plant mixed with mallow & elderberry blossoms & used as an enema for babies with fever.


pageno: 22, 23
notes: Plant used in the steambath for the pleasant odor.
rawsource:
Oswalt, W. H., 1957, A Western Eskimo Ethnobotany, Anthropological Papers of the University of Alaska 6:17-36, page 22, 23


pageno: 285
notes: Infusion of crushed dried berries and leaves given to babies with convulsions.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 285


pageno: 37
notes: Decoction of whole plant taken as a purgative, a very strong laxative.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 37


pageno: 93
notes: Flowers used in a bouquet to perfume the house.
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 93


pageno: 227
notes: Leaves dried, ground, placed in a small bundle and tied onto women's clothes as a perfume.
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 227


pageno: 27
notes: Salve containing plant used on chronic sores.
rawsource:
Tantaquidgeon, Gladys, 1942, A Study of Delaware Indian Medicine Practice and Folk Beliefs, Harrisburg. Pennsylvania Historical Commission, page 27


pageno: 64
notes: Infusion of ground leaves and stems taken for vomiting.
rawsource:
Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 64


pageno: 45
notes: Infusion of leaves taken for headaches.
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 45


pageno: 112113
notes: Sweetened infusion taken as a carminative or beverage.
rawsource:
Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 112113


pageno: 58
notes: Infusion of plant given to children for fevers.
rawsource:
Rousseau, Jacques, 1945, Le Folklore Botanique De Caughnawaga, Contributions de l'Institut botanique l'Universite de Montreal 55:7-72, page 58


pageno: 39
notes: Compound infusion taken and poultice applied to chest for pneumonia.
rawsource:
Smith, Huron H., 1923, Ethnobotany of the Menomini Indians, Bulletin of the Public Museum of the City of Milwaukee 4:1-174, page 39


pageno: 371372
notes: Infusion of entire plant taken as a blood remedy.
rawsource:
Smith, Huron H., 1932, Ethnobotany of the Ojibwe Indians, Bulletin of the Public Museum of Milwaukee 4:327-525, page 371372


pageno: 104105
notes: Decoction of various plant parts taken for headaches.
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 104105


pageno: 107
notes: Infusion of fresh or dried leaves taken for colds.
rawsource:
Mahar, James Michael., 1953, Ethnobotany of the Oregon Paiutes of the Warm Springs Indian Reservation, Reed College, B.A. Thesis, page 107


pageno: 104.105
notes: Decoction of plant parts used for stomachache, indigestion or babies' colic.
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 104.105


pageno: 233
notes: Infusion of 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 233


pageno: 233
notes:
Infusion of plant taken to prevent influenza. One informant said that during the flu epidemic after the first World War, her grandmother made a big potful of mint tea.  She and her family drank this and didn't get sick.

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 233


pageno: 48
notes: Decoction of leaves taken for stomach troubles.
rawsource:
Vestal, Paul A. and Richard Evans Schultes, 1939, The Economic Botany of the Kiowa Indians, Cambridge MA. Botanical Museum of Harvard University, page 48


pageno: 48, 49
notes: Plant used to flavor medicine and foods.
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 48, 49


pageno: 335
notes: Plant used as toothache medicine.
rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 335


pageno: 27
notes: Fried seeds and water used for gravy.
rawsource:
Murphey, Edith Van Allen, 1990, Indian Uses of Native Plants, Glenwood, Ill. Meyerbooks.  Originally published in 1959, page 27


pageno: 30
notes: Roots used for rheumatism and arthritis.
rawsource:
Hart, Jeffrey A., 1981, The Ethnobotany of the Northern Cheyenne Indians of Montana, Journal of Ethnopharmacology 4:1-55, page 30


pageno: 369
notes: Decoction of leaves used as a wash for skin diseases.
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 369


pageno: 54
notes: Infusion of plant used as a diuretic.
rawsource:
Swank, George R., 1932, The Ethnobotany of the Acoma and Laguna Indians, University of New Mexico, M.A. Thesis, page 54


pageno: 54
notes:
Plants used to make infants good horseback riders. Plants used to whip three or four month old infants, or ground leaves rubbed on their thighs so that they will become good horseback riders when they grow up.

rawsource:
Swank, George R., 1932, The Ethnobotany of the Acoma and Laguna Indians, University of New Mexico, M.A. Thesis, page 54


pageno: 63
notes: Seeds used for food.
rawsource:
Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 63


pageno: 52
notes: Mature seeds parched and stored for winter use.
rawsource:
Watahomigie, Lucille J., 1982, Hualapai Ethnobotany, Peach Springs, AZ. Hualapai Bilingual Program, Peach Springs School District #8, page 52


pageno: 69
notes: Deer put their heads under the surface of the water to get at the long, green rhizomes.
rawsource:
Turner, Nancy J. and Barbara S. Efrat, 1982, Ethnobotany of the Hesquiat Indians of Vancouver Island, Victoria. British Columbia Provincial Museum, page 69


pageno: 107
notes: Bark used to counteract evil spells and doctor remedies.
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 107


pageno: 31
rawsource: Akana, Akaiko, 1922, Hawaiian Herbs of Medicinal Value, Honolulu: Pacific Book House, page 31
notes:
Flowers and other plants rubbed, squeezed and the resulting liquid taken for severe childbirth pain.


pageno: 35
notes: Salted, tender, young leaves used for salad.
rawsource:
Jones, Volney H., 1931, The Ethnobotany of the Isleta Indians, University of New Mexico, M.A. Thesis, page 35


pageno: 83
notes: Leaves used as treatment 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 83


pageno: 105
notes: Poultice of crushed leaves applied to wounds or rope burns.
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 105


pageno: 435
notes: Compound decoction of roots taken by women for epilepsy.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 435


pageno: 86, 87
notes: Decoction of root taken and used as a wash for headaches.
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 86, 87


pageno: 10
notes: Plant used for eruptive fevers.
rawsource:
Romero, John Bruno, 1954, The Botanical Lore of the California Indians, New York. Vantage Press, Inc., page 10


pageno: 32, 75
notes: Decoction of plant used as a wash for wounds.
rawsource:
Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 32, 75


pageno: 334
notes: Used to push up the blood in the woman during the pregnant stage.
rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 334


pageno: 31, 75
notes: Roots chewed by doctor to induce visions while making diagnosis.
rawsource:
Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 31, 75


pageno: 58, 59
notes: Infusion of root taken and rubbed on abdomen of hungry adults and children.
rawsource:
Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 58, 59


pageno: 34, 35
notes: Poultice of beaten root used for boils and milk poured over leaves used as fly poison.
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 34, 35


pageno: 232
notes: Poultice of macerated root applied to burns.
rawsource:
Smith, Huron H., 1928, Ethnobotany of the Meskwaki Indians, Bulletin of the Public Museum of the City of Milwaukee 4:175-326, page 232


pageno: 441
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 441


pageno: 345
notes: Decoction of whole plants taken to vomit and counteract bad luck.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 345


pageno: 81
notes:
Seed used as the sacred bead and swallowed in the medicine dance, during the reinstatement ceremony.


pageno: 70
notes: Used to make a solution for sore eyes.
rawsource:
Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 70


pageno: 54
notes: Plant rubbed on child's chest for pain.
rawsource:
Taylor, Linda Averill, 1940, Plants Used As Curatives by Certain Southeastern Tribes, Cambridge, MA. Botanical Museum of Harvard University, page 54


pageno: 149
notes: Used to make a beverage.
rawsource:
Waugh, F. W., 1916, Iroquis Foods and Food Preparation, Ottawa. Canada Department of Mines, page 149


pageno: 50
notes: Infusion of leaves used as a cough remedy.
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 50


pageno: 372
notes: Plant boiled and steam inhaled 'to cure catarrh and bronchial affections.'
rawsource:
Smith, Huron H., 1932, Ethnobotany of the Ojibwe Indians, Bulletin of the Public Museum of Milwaukee 4:327-525, page 372


pageno: 57, 58
notes: Pulverized plant rubbed on the head for headache.
rawsource:
Robbins, W.W., J.P. Harrington and B. Freire-Marreco, 1916, Ethnobotany of the Tewa Indians, SI-BAE Bulletin #55, page 57, 58


pageno: 49
notes: Flowers gathered, placed in water and the liquid sprinkled on the hair as a perfume.
rawsource:
Vestal, Paul A. and Richard Evans Schultes, 1939, The Economic Botany of the Kiowa Indians, Cambridge MA. Botanical Museum of Harvard University, page 49


pageno: 225226
notes: Compound containing leaves snuffed up nostrils for sick headache.
rawsource:
Smith, Huron H., 1928, Ethnobotany of the Meskwaki Indians, Bulletin of the Public Museum of the City of Milwaukee 4:175-326, page 225226


pageno: 105106
notes: Decoction of plant taken for gas 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 105106


pageno: 384
notes: Infusion of dried leaves taken to purify the blood.
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 384


pageno: 261
notes: Plant chewed for sore throats.
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 261


pageno: 46
notes: Flower chewed for toothaches.
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 46


pageno: 13
notes: Decoction of leaves and stems taken for fevers.
rawsource:
Taylor, Linda Averill, 1940, Plants Used As Curatives by Certain Southeastern Tribes, Cambridge, MA. Botanical Museum of Harvard University, page 13


pageno: 230
notes: Wood used to make the foreshaft on the reed arrow.
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 230


pageno: 47
notes: Berries eaten fresh.
rawsource:
Basehart, Harry W., 1974, Apache Indians XII. Mescalero Apache Subsistence Patterns and Socio-Political Organization, New York. Garland Publishing Inc., page 47


pageno: 19
notes: Decoction of roots taken for passing yellow urine.
rawsource:
Taylor, Linda Averill, 1940, Plants Used As Curatives by Certain Southeastern Tribes, Cambridge, MA. Botanical Museum of Harvard University, page 19


pageno: 48
notes: Berries used to make juice.
rawsource:
Perry, Myra Jean, 1975, Food Use of  'Wild'  Plants by Cherokee Indians, The University of Tennessee, M.S. Thesis, page 48


pageno: 251
notes: Root bark used as a medicine for any sickness.
rawsource:
Smith, Huron H., 1928, Ethnobotany of the Meskwaki Indians, Bulletin of the Public Museum of the City of Milwaukee 4:175-326, page 251


pageno: 50
notes: Used to make the frame for coil weaving.
rawsource:
Watahomigie, Lucille J., 1982, Hualapai Ethnobotany, Peach Springs, AZ. Hualapai Bilingual Program, Peach Springs School District #8, page 50


pageno: 91
rawsource: Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 91
notes:
Grass attached to sticks of plume offerings to anthropic gods. This grass was used only by Galaxy and Shu'maakwe fraternities.  The sticks designated the god to whom the offerings were made and the plumes of the eagle and of other birds conveyed the breath prayers to the gods.


pageno: 65
rawsource: Akana, Akaiko, 1922, Hawaiian Herbs of Medicinal Value, Honolulu: Pacific Book House, page 65
notes:
Bud or young flower juice rubbed on tongue & mouth interior for body weakness from stomach disorder.


pageno: 312
notes: Plant rubbed on the hair to act like a hairspray.
rawsource:
Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 312


pageno: 206
notes: Infusion of pounded branches and fruits taken as a diuretic for gonorrhea.
rawsource:
Turner, Nancy J., 1973, The Ethnobotany of the Bella Coola Indians of British Columbia, Syesis 6:193-220, page 206


pageno: 51
notes: Infusion of whole plant and two other plants taken by adolescents for poor blood circulation.
rawsource:
Rousseau, Jacques, 1945, Le Folklore Botanique De Caughnawaga, Contributions de l'Institut botanique l'Universite de Montreal 55:7-72, page 51


pageno: 5l
notes: Infusion of plant taken as a strong emetic.
rawsource:
Rousseau, Jacques, 1945, Le Folklore Botanique De Caughnawaga, Contributions de l'Institut botanique l'Universite de Montreal 55:7-72, page 5l


pageno: 14
notes:
Rhizomes eaten raw, fried in grease or roasted. Rhizomes were sweet and crunchy and a much relished food.  They were said to have been an important food during periods of low food supply as they were usually able to obtain them when needed.  People give accounts of how they saved people's lives during such times.


pageno: 469
notes: Plant used to make bows.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 469


pageno: 79
notes: Hard, nut-like seeds cracked, freed from the shells and used with meat to make soup.
rawsource:
Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 79


pageno: 407
notes:
Shoots cooked with venison, corn or beans. The terminal shoots are cut off at either end of the underground creeping rootstock and the remainder is their potato.  These shoots are similar in shape and size to a banana, and form the starchy storage reservoirs for future growth.  They have pores inside, but have more substance to them than the stems.  They are cut crosswise and strung upon basswood strings, to hang from the rafters for winter use.


pageno: 251
notes:
Used with blackberry roots, staghorn sumac, lily roots and mountain raspberry roots for consumption.


pageno: 39
notes: Compound decoction boiled down to syrup and used for many kinds of 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 39


pageno: 31, 82
notes: Leaves used with peach pits to make a tonic for children.
rawsource:
Tantaquidgeon, Gladys, 1942, A Study of Delaware Indian Medicine Practice and Folk Beliefs, Harrisburg. Pennsylvania Historical Commission, page 31, 82


pageno: 67
notes: Infusion of leaves given to soothe infants.
rawsource:
Tantaquidgeon, Gladys, 1942, A Study of Delaware Indian Medicine Practice and Folk Beliefs, Harrisburg. Pennsylvania Historical Commission, page 67


pageno: 423
notes: Cold infusion of plants taken for headaches.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 423


pageno: 55
notes: Infusion of plant used as a bath for tiredness.
rawsource:
Swank, George R., 1932, The Ethnobotany of the Acoma and Laguna Indians, University of New Mexico, M.A. Thesis, page 55


pageno: 128
notes: Plant heads used as the design for the horizontal timber ends of the Killer Whale house.
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 128


pageno: 25
notes:
Long stipes used to make fishing lines and anchor ropes. Long stipes were dried, then soaked in dogfish or whale oil so they would not lose their flexibility.  Kelp ropes were very strong and could be plaited or spliced together to make them longer.

rawsource:
Turner, Nancy J. and Barbara S. Efrat, 1982, Ethnobotany of the Hesquiat Indians of Vancouver Island, Victoria. British Columbia Provincial Museum, page 25


pageno: 25
notes:
Hollow floats and upper stipes used as molds for cottonwood resin and deer fat skin 'cream.' This ointment was poured in hot and melted.  After it had solidified, the kelp mold was cut open and the ball of ointment removed.

rawsource:
Turner, Nancy J. and Barbara S. Efrat, 1982, Ethnobotany of the Hesquiat Indians of Vancouver Island, Victoria. British Columbia Provincial Museum, page 25


pageno: 206
notes: Solid stipes used for tying.
rawsource:
Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 206


pageno: 52
notes: Bulbs dried, melted, hardened and used as skin cream for protection from sun, wind and cold.
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 52


pageno: 206
notes:
Enlarged upper portion of stipes dried and rinsed with fresh water and used for oil storage bottles.


pageno: 46
notes: Plant eaten with herring roe.
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 46


pageno: 124
notes: Dried, salty stalk strips sucked for colds with sore throats and to clear mucus.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 124


pageno: 52
notes: Leaves used for smoking.
rawsource:
Johnston, Alex, 1987, Plants and the Blackfoot, Lethbridge, Alberta. Lethbridge Historical Society, page 52


pageno: 74
notes: Leaves pounded, mixed with water, chewed and used as a smoking material.
rawsource:
Barrows, David Prescott, 1967, The Ethno-Botany of the Coahuilla Indians of Southern California, Banning CA. Malki Museum Press. Originally Published 1900, page 74


pageno: 240
notes: Leaves smoked for pleasure.
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 240


pageno: 109
notes: Used for smoking.
rawsource:
Castetter, Edward F. and Willis H. Bell, 1942, Pima and Papago Indian Agriculture, Albuquerque: University of New Mexico Press.  First Edition., page 109


pageno: 43
rawsource: Zigmond, Maurice L., 1981, Kawaiisu Ethnobotany, Salt Lake City. University of Utah Press, page 43
notes:
Leaves dried, pulverized, powdered, mixed with liquid, formed into cakes and smoked in hollow stems.


pageno: 356
notes: Leaves dried, pounded and used for smoking.
rawsource:
Merriam, C. Hart, 1966, Ethnographic Notes on California Indian Tribes, University of California Archaeological Research Facility, Berkeley, page 356


pageno: 319
notes: Leaves dried, pounded and used for smoking.
rawsource:
Merriam, C. Hart, 1966, Ethnographic Notes on California Indian Tribes, University of California Archaeological Research Facility, Berkeley, page 319


pageno: 75
notes: Smoked after the feast following the completion of the masks for the Night Chant.
rawsource:
Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 75


pageno: 140
notes: Leaves used for smoking.
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 140


pageno: 106107
notes: Decoction of leaves taken sparingly to expel worms.
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 106107


pageno: 108
notes: Infusion of stems and leaves used as a wash for aches and pains.
rawsource:
Mahar, James Michael., 1953, Ethnobotany of the Oregon Paiutes of the Warm Springs Indian Reservation, Reed College, B.A. Thesis, page 108


pageno: 319
notes: Leaves dried, ground, moistened and made into balls for preservation.
rawsource:
Steward, Julian H., 1933, Ethnography of the Owens Valley Paiute, University of California Publications in American Archaeology and Ethnology 33(3):233-250, page 319


pageno: 103104
notes: Dried leaves and other plant parts smoked ceremonially.
rawsource:
Robbins, W.W., J.P. Harrington and B. Freire-Marreco, 1916, Ethnobotany of the Tewa Indians, SI-BAE Bulletin #55, page 103104


pageno: 106
notes: Poultice of leaves mixed with oil and soot applied to neck and chest for cough.
rawsource:
Robbins, W.W., J.P. Harrington and B. Freire-Marreco, 1916, Ethnobotany of the Tewa Indians, SI-BAE Bulletin #55, page 106


pageno: 467468
notes: Decoction of plant used as a wash to remove dandruff and prevent falling hair.
rawsource:
Steedman, E.V., 1928, The Ethnobotany of the Thompson Indians of British Columbia, SI-BAE Annual Report #45:441-522, page 467468


pageno: 90
notes: Poultice of leaves applied to cuts, bruises, swellings and other wounds.
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 90


pageno: 90
notes:
Used as an integral part of every ritual. Before a ritual was conducted, tobacco was smoked by the ritual leaders and shamans and the smoke was blown in the sacred directions:  north, east, west, south and up or center.  This helped to clear the area of any malevolent force which might interfere with the ritual.  Throughout ceremonies, especially those honoring the recent dead, everyone was obliged to smoke tobacco, as they are even today.  At funerals, smoking served to concentrate power that would aid the dead in their arduous journey to the other world.


pageno: 90
notes:
Used by shamans to control rain, increase crop production, divining and improve health of community.


pageno: 27
notes: Leaves used for smoking.
rawsource:
Hedges, Ken, 1986, Santa Ysabel Ethnobotany, San Diego Museum of Man  Ethnic Technology Notes, No. 20, page 27


pageno: 54
notes: Used to smoke in ceremonials.
rawsource:
Watahomigie, Lucille J., 1982, Hualapai Ethnobotany, Peach Springs, AZ. Hualapai Bilingual Program, Peach Springs School District #8, page 54


pageno: 120
notes: Wild tobacco smoked.
rawsource:
Castetter, Edward F. and Willis H. Bell, 1951, Yuman Indian Agriculture, Albuquerque: University of New Mexico Press, page 120


pageno: 108
notes: Used for smoking.
rawsource:
Castetter, Edward F. and Willis H. Bell, 1942, Pima and Papago Indian Agriculture, Albuquerque: University of New Mexico Press.  First Edition., page 108


pageno: 14
notes:
Leaves used for ritual smoking. Ritual smoking was begun by an orderly, who filled the pipe and passed it, unlit, to the man sitting next to the officiating ceremonialist.  This man had the favored position because of his wealth in bundle ownership.  He drew on the unlit pipe four times and then passed it back to the orderly, who lit the pipe and gave it to the man next to the distinguished bundle owner.  This man drew on the pipe four times (not inhaling) and blew the smoke upward.  Then the pipe was passed sunwise (clockwise) to each participant until it reached the door of the tipi, whence it was returned to the orderly.  The pipe was not passed across the door to the other side of the lodge, where women and children were seated.  If the pipe went out during the smoke, it was given to the orderly, who cleaned and refilled it.  The manner in which the participant received the pipe varied according to bundle ownership.  Thus, a Medicine Pipe bundle owner would grasp the pipe roughly with both hands half clenched, imitating the actions of a bear.  A ceremony in which smoking had special significance was the Big Smoke, or All Smoking, ceremony.  This ceremony was confined to ceremonialists, diviners, and bundle owners.  They gathered for the single purpose of recounting their prestigious and wealthy positions in the tribe.  The Big Smoke commenced at sundown and continued until day break, and there was continuous use of many pipes.  Four songs were allowed to be sung for each bundle owned; participants would often qualify for sixteen songs or more.


pageno: 113114
notes: Plant cultivated and used for smoking.
rawsource:
Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 113114


pageno: 350
notes: Leaves used for smoking.
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 350


pageno: 386
notes: Light green leaves used for smoking.
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 386


pageno: 41
notes: Leaves smoked for leisure.
rawsource:
Baker, Marc A., 1981, The Ethnobotany of the Yurok, Tolowa and Karok Indians of Northwest California, Humboldt State University, M.A. Thesis, page 41


pageno: 97
notes: Plant cultivated and sold.
rawsource:
Hann, John H., 1986, The Use and Processing of Plants by Indians of Spanish Florida, Southeastern Archaeology 5(2):1-102, page 97


pageno: 430
notes: Compound decoction of plants used as wash to counteract poison.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 430


pageno: 57
notes: Smashed roots used for smoking.
rawsource:
Rousseau, Jacques, 1945, Le Folklore Botanique De Caughnawaga, Contributions de l'Institut botanique l'Universite de Montreal 55:7-72, page 57


pageno: 111
notes: Used for smoking.
rawsource:
Castetter, Edward F. and Willis H. Bell, 1942, Pima and Papago Indian Agriculture, Albuquerque: University of New Mexico Press.  First Edition., page 111


pageno: 91
notes: Leaves crushed, stuffed into pipes and smoked.
rawsource:
Curtin, L. S. M., 1957, Some Plants Used by the Yuki Indians ... II. Food Plants, The Masterkey 31:85-94, page 91


pageno: 291
notes: Juice rubbed on the hands and feet 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 291


pageno: 76
notes: Chewed leaves used as a poultice or rubbed on bruises and cuts.
rawsource:
Turner, Nancy J. and Barbara S. Efrat, 1982, Ethnobotany of the Hesquiat Indians of Vancouver Island, Victoria. British Columbia Provincial Museum, page 76


pageno: 118
notes: Leaves chewed and smoked.
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 118


pageno: 110
notes: Used for smoking.
rawsource:
Castetter, Edward F. and Willis H. Bell, 1942, Pima and Papago Indian Agriculture, Albuquerque: University of New Mexico Press.  First Edition., page 110


pageno: 288
notes: Poultice of plant used on cuts and 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 288


pageno: 9
notes: Bleached or green grass used for basketry.
rawsource:
Murphey, Edith Van Allen, 1990, Indian Uses of Native Plants, Glenwood, Ill. Meyerbooks.  Originally published in 1959, page 9


pageno: 51
notes: Grass used as tipi ground covering.
rawsource:
Basehart, Harry W., 1974, Apache Indians XII. Mescalero Apache Subsistence Patterns and Socio-Political Organization, New York. Garland Publishing Inc., page 51


pageno: 183
notes: Grass used as a thatching material for wickiup or ramada.
rawsource:
Buskirk, Winfred, 1986, The Western Apache:  Living With the Land Before 1950, Norman. University of Oklahoma Press, page 183


pageno: 182
notes: Roots used as soap.
rawsource:
Buskirk, Winfred, 1986, The Western Apache:  Living With the Land Before 1950, Norman. University of Oklahoma Press, page 182


pageno: 34
notes: Leaves used to make baskets for storage and washing of grains.
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 34


pageno: 62
notes: Leaves dried, split and made into baskets.
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 62


pageno: 61
notes: Beargrass used to make basketry.
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 61


pageno: 26
notes: Used to make coil baskets.
rawsource:
Watahomigie, Lucille J., 1982, Hualapai Ethnobotany, Peach Springs, AZ. Hualapai Bilingual Program, Peach Springs School District #8, page 26


pageno: 51
notes: Used for tying and thatching houses.
rawsource:
Watahomigie, Lucille J., 1982, Hualapai Ethnobotany, Peach Springs, AZ. Hualapai Bilingual Program, Peach Springs School District #8, page 51


pageno: 48
notes: Grass made into mats and used in cradles.
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 48


pageno: 109
notes: Green, mashed plant juice applied to sores 'like iodine.'
rawsource:
Mahar, James Michael., 1953, Ethnobotany of the Oregon Paiutes of the Warm Springs Indian Reservation, Reed College, B.A. Thesis, page 109


pageno: 319
notes: Compound decoction taken for pain between shoulder blades.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 319


pageno: 42, 43
notes: Poultice of dried, powdered root applied to cuts and swellings.
rawsource:
Smith, Huron H., 1923, Ethnobotany of the Menomini Indians, Bulletin of the Public Museum of the City of Milwaukee 4:1-174, page 42, 43


pageno: 173
notes: Roots eaten raw or boiled.
rawsource:
Grinnell, George Bird, 1972, The Cheyenne Indians - Their History and Ways of Life Vol.2, Lincoln. University of Nebraska Press, page 173


pageno: 256
notes: Decoction of rhizomes taken for tuberculosis.
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 256


pageno: 728
notes: Used as a delicacy.
rawsource:
Coville, Frederick V., 1904, Wokas, a Primitive Food of the Klamath Indians., Smithsonian Institution, US. National Museum., page 728


pageno: 114
notes: Large rhizomes placed in hot water and liquid taken to prevent sickness during epidemics.
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 114


pageno: 251
notes: Decoction of rhizomes used as a medicinal drink.
rawsource:
Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 251


pageno: 163
notes: Poultice of mashed rhizomes applied to swellings.
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 163


pageno: 46
notes:
Poultice of grated rhizome, calamus, water or grease and sometime cow parsnip applied for headaches.

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 46


pageno: 46
notes:
Poultice of grated rhizomes & other ingredients applied to sore joints, swellings and painful limbs. Poultice consisted of grated rhizomes, grated calamus rootstocks and occasionally cow parsnip with the addition of water or grease.


pageno: 33
notes: Decoction of rootstocks added to bath water for rheumatism.
rawsource:
Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 33


pageno: 43
notes: Infusion of rhizomes and two other plants taken by adolescents for poor blood circulation.
rawsource:
Rousseau, Jacques, 1945, Le Folklore Botanique De Caughnawaga, Contributions de l'Institut botanique l'Universite de Montreal 55:7-72, page 43


pageno: 27
notes: Tubers stewed or prepared like potatoes.
rawsource:
Vestal, Paul A. and Richard Evans Schultes, 1939, The Economic Botany of the Kiowa Indians, Cambridge MA. Botanical Museum of Harvard University, page 27


pageno: 14
notes: Burned bark and red oak ash added to water and used as a red dye.
rawsource:
Bushnell, Jr., David I., 1909, The Choctaw of Bayou Lacomb, St. Tammany Parish, Louisiana, SI-BAE Bulletin #48, page 14


pageno: 51
notes: Decoction of root used as bath or poultice of root applied to cuts and bruises.
rawsource:
Taylor, Linda Averill, 1940, Plants Used As Curatives by Certain Southeastern Tribes, Cambridge, MA. Botanical Museum of Harvard University, page 51


pageno: 343
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 343


pageno: 264
notes: Bark used as a mild laxative.
rawsource:
Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 264


pageno: 262
notes:
Fruit eaten fresh. It was cautioned that if too much fruit was eaten, one would get 'bleeding lungs.'


pageno: 41
notes:
Fruit used for food. This was called the 'wood that lies' because it was the first to bloom in the spring and the last to set fruit.

rawsource:
Baker, Marc A., 1981, The Ethnobotany of the Yurok, Tolowa and Karok Indians of Northwest California, Humboldt State University, M.A. Thesis, page 41


pageno: 216
notes: Plant 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 216


pageno: 93
notes: Roots squashed and swallowed to facilitate and speed up delivery.
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 93


pageno: 336
notes: Used to ward out the cold through prayer.
rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 336


pageno: 37, 38
notes: Dried flowers used as ceremonial medicine.
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 37, 38


pageno: 87
rawsource: Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 87
notes:
Chewed blossoms rubbed on the bodies of young girls so that they could dance well and ensure rain. The blossoms were given by the High Priest and the Sun Priest of the Corn Maidens.  The girls chewed the blossoms, ejected the mass into their hands and rubbed it on the neck, breast, arms and hands ensuring that they would dance well so that it would rain and the corn would grow.


pageno: 49
notes: Roots boiled like potatoes.
rawsource:
Perry, Myra Jean, 1975, Food Use of  'Wild'  Plants by Cherokee Indians, The University of Tennessee, M.S. Thesis, page 49


pageno: 66, 67
notes: Tiny seeds used as a valuable medicine for unspecified ailment.
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 66, 67


pageno: 36
notes: Poultice of dried, ground leaves used on sores for rapid healing.
rawsource:
Jones, Volney H., 1931, The Ethnobotany of the Isleta Indians, University of New Mexico, M.A. Thesis, page 36


pageno: 337
notes: Plant used with Kachina ears for sore eyes.
rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 337


pageno: 95
notes: Flowers chewed with gum to make gum yellow.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 95


pageno: 45
notes: Yellow flowers picked and brought into the house.
rawsource:
Vestal, Paul A. and Richard Evans Schultes, 1939, The Economic Botany of the Kiowa Indians, Cambridge MA. Botanical Museum of Harvard University, page 45


pageno: 39
notes: Leaves used under meat.
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 39


pageno: 217218
notes: Flowers made into a lotion and used on bee stings and for swollen faces.
rawsource:
Smith, Huron H., 1928, Ethnobotany of the Meskwaki Indians, Bulletin of the Public Museum of the City of Milwaukee 4:175-326, page 217218


pageno: 25
notes: Beans flailed, winnowed, parched 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 25


pageno: 31
notes: Four foot sticks with sharp points used as digging sticks.
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 31


pageno: 211
notes: Dried, mashed, parched seeds ground into a meal and used to make greasy cakes.
rawsource:
Gifford, E. W., 1932, The Southeastern Yavapai, University of California Publications in American Archaeology and Ethnology 29:177-252, page 211


pageno: 256
notes: Used for arthritis and infection.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 256


pageno: 255
notes: Compound decoction of roots taken for 'cold in blood.'
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 255


pageno: 254
notes: Fermented compound decoction taken before meals and bed to 'make blood.'
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 254


pageno: 16
notes: Fresh or dried inner bark used for stomach ulcers and pain.
rawsource:
Gottesfeld, Leslie M. J. and Beverley Anderson, 1988, Gitksan Traditional Medicine: Herbs And Healing, Journal of Ethnobiology 8(1):13-33, page 16


pageno: 217
notes: Plant made into black face paint and used by warriors.
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 217


pageno: 61
notes:
Spiny stems used as spears for catching octopus and carved into fishing lures. Because the wood is light, it spins around when pulled through the water and helps to attract fish.


pageno: 327
notes: Plant used by hunters in a bath to remove the human smell.
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 327


pageno: 289
notes: Plant used for arthritis.
rawsource:
Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 289


pageno: 95
notes: Infusion of stem pieces taken for arthritis.
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 95


pageno: 289
notes:
Plant burned to make charcoal used as a protective face paint for ceremonial dancers. A person wearing this kind of paint would have so much power you could not look them in the eye.


pageno: 73
notes: Infusion of roots and stems taken for dry coughs.
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 73


pageno: 85
notes: Decoction of inner bark from young spring growth taken for general aches and 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 85


pageno: 164
notes:
Infusion of sticks, with the spines and outer bark removed, taken to cease weight loss. The infusion was taken in doses of about one half cup before meals, to replace milk and other beverages.  It was noted that if the infusion was taken for too great a period of time, one could gain too much weight.

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 164


pageno: 164
notes:
Infusion of sticks, with the spines and outer bark removed, taken for influenza and other illnesses. The infusion was taken in doses of about one half cup before meals, to replace milk and other beverages.


pageno: 164
notes:
Infusion of sticks, with the spines and outer bark removed, taken for everything. The infusion was taken in doses of about one half cup before meals, to replace milk and other beverages.


pageno: 95
notes: Stem ash applied to burns.
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 95


pageno: 107108
notes: Poultice of inner pulp applied to cuts and wounds and for the 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 107108


pageno: 96
notes: Buds cooked and dried for indefinite storage.
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 96


pageno: 35
notes: Joints roasted and eaten during famines.
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 35


pageno: 56
notes: Dried joints ground or burned into a powder and used on open sores or bad wounds.
rawsource:
Swank, George R., 1932, The Ethnobotany of the Acoma and Laguna Indians, University of New Mexico, M.A. Thesis, page 56


pageno: 97
notes: Fruit used for food.
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 97


pageno: 194
notes:
Stems used for food during times of famine. The stems were used for food during times of famine because they could be harvested even during the winter and early spring when few other foods were available.

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 194


pageno: 194
notes:
Stems steam cooked in pits, the outer, spiny skin peeled off and the insides used for food. The stems could also be baked in hot coals until the spines were singed off and then squeezed until the fleshy centers popped out.  The inside part was eaten and considered quite tasty.  In recent years, some people mixed cactus stems with fruit cakes, but traditionally, it was eaten with northern black currants or other types of berries.


pageno: 104
notes: Poultice of peeled stems bound on wounds.
rawsource:
Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 104


pageno: 104
notes:
Mucilaginous stem juice used to fix the colors painted on hides or receptacles made from hides. Freshly peeled stems were rubbed over the painted object to fix the color.

rawsource:
Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 104


pageno: 104
notes:
Plant used by small boys in playing games. The 'cactus game' was played on the prairie where the cactus abounded.  One boy was chosen to be 'it' and he would take a stick, place a cactus plant upon it and hold it up it the air.  The other boys would attempt to shoot at it with their bows and arrows and the target holder would run after the boy who hit the target and strike him with the spiny cactus making him 'it'.


pageno: 32
notes: Cut stems used for rattlesnake bites.
rawsource:
Kraft, Shelly Katheren, 1990, Recent Changes in the Ethnobotany of Standing Rock Indian Reservation, University of North Dakota, M.A. Thesis, page 32


pageno: 159
notes: Fruit dried for winter use.
rawsource:
Reagan, Albert B., 1929, Plants Used by the White Mountain Apache Indians of Arizona, Wisconsin Archeologist 8:143-61., page 159


pageno: 55
notes: Fruits crushed and mixed with a beverage to produce narcotic effects.
rawsource:
Castetter, Edward F. and M. E. Opler, 1936, Ethnobiological Studies in the American Southwest III. The Ethnobiology of the Chiricahua and Mescalero Apache, University of New Mexico Bulletin 4(5):1-63, page 55


pageno: 261
notes: Small fruits eaten raw.
rawsource:
Hrdlicka, Ales, 1908, Physiological and Medical Observations Among the Indians of Southwestern United States and Northern Mexico, SI-BAE Bulletin #34:1-427, page 261


pageno: 233
notes: Dried fruit pounded into cakes for storage or pieces of cake eaten without further preparation.
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 233


pageno: 14
notes: Plant used to make fruit juice.
rawsource:
Lynch, Regina H., 1986, Cookbook, Chinle, AZ. Navajo Curriculum Center, Rough Rock Demonstration School, page 14


pageno: 14
notes:
Pads peeled, sliced, roasted, boiled in sugar water until dissolved into a syrup & eaten like jelly.


pageno: 39
notes: Pulp dried and used to thicken soups and stews.
rawsource:
Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 39


pageno: 180
notes: Fruit eaten raw or dried for winter use.
rawsource:
Grinnell, George Bird, 1972, The Cheyenne Indians - Their History and Ways of Life Vol.2, Lincoln. University of Nebraska Press, page 180


pageno: 65
notes: Plant used as a poison for hunting.
rawsource:
Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 65


pageno: 38
notes: Stems scorched, split and used for infections and cuts.
rawsource:
Basehart, Harry W., 1974, Apache Indians XII. Mescalero Apache Subsistence Patterns and Socio-Political Organization, New York. Garland Publishing Inc., page 38


pageno: 180
notes: Liquid extract of boiled roots used for thin and frequent bowel movements.
rawsource:
Buskirk, Winfred, 1986, The Western Apache:  Living With the Land Before 1950, Norman. University of Oklahoma Press, page 180


pageno: 10
notes: Poultice of warm fruit applied and warm fruit juice rubbed on 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 10


pageno: 234
notes: Juice used to mix with pottery clay.
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 234


pageno: 4
notes: Inner pad juice applied to burns.
rawsource:
Watahomigie, Lucille J., 1982, Hualapai Ethnobotany, Peach Springs, AZ. Hualapai Bilingual Program, Peach Springs School District #8, page 4


pageno: 10
notes: Fruits sun dried and used for food.
rawsource:
Watahomigie, Lucille J., 1982, Hualapai Ethnobotany, Peach Springs, AZ. Hualapai Bilingual Program, Peach Springs School District #8, page 10


pageno: 42
notes: Roots and soapweed roots used as 'medicine for not give birth.'
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 42


pageno: 16
notes: Leaves inserted into wound.
rawsource:
Romero, John Bruno, 1954, The Botanical Lore of the California Indians, New York. Vantage Press, Inc., page 16


pageno: 37
notes: Tunas stewed with dried peaches and eaten.
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 37


pageno: 22
notes: Pulp spread on grass, sun dried for two days, stored 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 22


pageno: 34, 86
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, 86


pageno: 37
notes:
Branches made into a wand and used in Red Antway. The Antway wand consisted of five cactus branches with branches of rabbitbrush and other plants wrapped around their combined bases.  The base was wrapped with yucca fiber. A small colored wooden disk was attached to each branch by a yucca fiber, each disk a different color.


pageno: 108
notes: Decoction of plant 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 108


pageno: 72
notes: Roots eaten as a lung medicine.
rawsource:
Swank, George R., 1932, The Ethnobotany of the Acoma and Laguna Indians, University of New Mexico, M.A. Thesis, page 72


pageno: 77
notes: Infusion of leaves used as wash for sores.
rawsource:
Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 77


pageno: 324
notes: Grains 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 324


pageno: 81
notes: Grains 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 81


pageno: 72
notes: Branch or piece of root eaten cautiously for losing flesh, a fattener.
rawsource:
Smith, Huron H., 1923, Ethnobotany of the Menomini Indians, Bulletin of the Public Museum of the City of Milwaukee 4:1-174, page 72


pageno: 45
notes: Roots and stems boiled to make a beverage.
rawsource:
Jones, Volney H., 1931, The Ethnobotany of the Isleta Indians, University of New Mexico, M.A. Thesis, page 45


pageno: 107
notes:
Root used to attract horses and catch them. The horses were very fond of the root and would come running if people whistled for them holding the roots in their hands and then could easily be caught.


pageno: 86
notes: Root used to make an eye lotion.
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


pageno: 124
notes: Chopped roots added to oats or other seeds to fatten the ponies.
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 124


pageno: 109110
notes: Decoction of root taken for stomachaches and gas 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 109110


pageno: 93
notes: Infusion of roots taken 'when sick in the chest, not feeling well.'
rawsource:
Mahar, James Michael., 1953, Ethnobotany of the Oregon Paiutes of the Warm Springs Indian Reservation, Reed College, B.A. Thesis, page 93


pageno: 158
notes: Root chewed 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 158


pageno: 397
notes: Infusion of roots taken for fevers and headaches.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 397


pageno: 260
notes: Cold, compound decoction taken for weak blood.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 260


pageno: 33
notes:
Infusion of fronds and wild ginger rhizomes used by children with convulsions from intestinal worms.


pageno: 329
notes: Plant used for chronically ill babies.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 329


pageno: 106
notes: Plant gathered, cooked and sugar added to make a dessert.
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 106


pageno: 284
notes: Leaves 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 284


pageno: 108
notes: Decoction of whole plant used to wash parts of the body afflicted with rheumatism.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 108


pageno: 42
notes: Poultice of plant applied to swollen areas on the skin.
rawsource:
Baker, Marc A., 1981, The Ethnobotany of the Yurok, Tolowa and Karok Indians of Northwest California, Humboldt State University, M.A. Thesis, page 42


pageno: 35
notes:
Leaves chewed on long walks to relieve thirst. The Kiowa name means 'salt weed.'  This name may indicate that there was an early realization that the loss of salt through perspiration may be counteracted by chewing the leaves of this plant.

rawsource:
Vestal, Paul A. and Richard Evans Schultes, 1939, The Economic Botany of the Kiowa Indians, Cambridge MA. Botanical Museum of Harvard University, page 35


pageno: 65
notes: Leaves eaten raw, with seal oil, cooked or fermented.
rawsource:
Jones, Anore, 1983, Nauriat Niginaqtuat = Plants That We Eat, Kotzebue, Alaska.  Maniilaq Association Traditional Nutrition Program, page 65


pageno: 122
notes: Roots frozen for future use.
rawsource:
Jones, Anore, 1983, Nauriat Niginaqtuat = Plants That We Eat, Kotzebue, Alaska.  Maniilaq Association Traditional Nutrition Program, page 122


pageno: 115
notes:
Stems used by children to make headdresses. The headdresses were worn during a single-file dance to different spots while singing a song.  The seeds would rattle in their pods.  Then the leader would suddenly stop and look behind him while the others dropped to the ground.  The leader struck whoever remained standing with a smoking stick which he carried.  Then he took some of the seeds of the plant, chewed them and applied the mixture to the burn.  Shortly, the irritation stopped and the game continued with changing leaders.


pageno: 40
notes: Plant poisonous to horses.
rawsource:
Johnston, Alex, 1987, Plants and the Blackfoot, Lethbridge, Alberta. Lethbridge Historical Society, page 40


pageno: 37
notes: Ribs used for building and fence materials.
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 37


pageno: 473
notes: Decoction of plants taken for the blood.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 473


pageno: 68
notes: Infusion of plant used for homesickness.
rawsource:
Swank, George R., 1932, The Ethnobotany of the Acoma and Laguna Indians, University of New Mexico, M.A. Thesis, page 68


pageno: 53
notes: Plant used in ceremonial chant lotion.
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 53


pageno: 110111
notes: Decoction of root taken as a cough remedy.
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 110111


pageno: 98
notes: Seeds used to make cough medicine.
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 98


pageno: 28
notes: Infusion of sliced, oven baked roots taken for indigestion.
rawsource:
Hedges, Ken, 1986, Santa Ysabel Ethnobotany, San Diego Museum of Man  Ethnic Technology Notes, No. 20, page 28


pageno: 28
notes:
Leaves cooked as greens. Young leaves were picked before the blossoms appeared in the spring.  They were prepared by boiling, placing the boiled leaves in a cloth sack and weighting the sack down in the river with a stone, allowing the water to flow through the greens overnight to remove the bitterness in them.  Alternatively, the boiled leaves could be soaked in a pan and the water changed until the bitterness was removed.  The leaves were then cooked as greens, with onions and eaten as a vegetable with acorn mush.  The greens could also be prepared by boiling them twice, rather than letting them wash in the river.

rawsource:
Hedges, Ken, 1986, Santa Ysabel Ethnobotany, San Diego Museum of Man  Ethnic Technology Notes, No. 20, page 28


pageno: 395
notes: Compound infusion of roots taken for tape worms.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 395


pageno: 396
notes: Dried roots smoked for every ailment or fainting spells.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 396


pageno: 106
notes: Compound containing root used by men as a love charm.
rawsource:
Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 106


pageno: 302
notes: Plant used for gunshot wounds.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 302


pageno: 422
notes: Plant used in medicine bundles for bullet wounds.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 422


pageno: 243
notes: Poultice of roots applied to burst and drain boils and carbuncles.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 243


pageno: 278
notes:
Infusion of roots taken for shortness of breath. Four bits of root were floated on water in a container.  If none sank, the water was drunk and the patient would recover immediately.  If one or two sank, the recovery would be slower and if all four sank the patient was certain to die.

rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 278


pageno: 318
notes: Plant used as a general tonic.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 318


pageno: 656
notes: Healthful root added to many compounds.
rawsource:
Swanton, John R, 1928, Religious Beliefs and Medical Practices of the Creek Indians, SI-BAE Annual Report #42:473-672, page 656


pageno: 175
notes: Seeds ground into a meal and used to make bread.
rawsource:
Castetter, Edward F. and Willis H. Bell, 1951, Yuman Indian Agriculture, Albuquerque: University of New Mexico Press, page 175


pageno: 190
notes: Seeds parched, winnowed and ground into flour.
rawsource:
Castetter, Edward F. and Willis H. Bell, 1951, Yuman Indian Agriculture, Albuquerque: University of New Mexico Press, page 190


pageno: 170
notes: Seeds ground, mixed with water and dried to make cakes.
rawsource:
Castetter, Edward F. and Willis H. Bell, 1951, Yuman Indian Agriculture, Albuquerque: University of New Mexico Press, page 170


pageno: 50, 51
notes: Large dose used to produce sleep, for pain and cramps.
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 50, 51


pageno: 339
notes: Beans used for toothaches.
rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 339


pageno: 63
notes: Decoction of roots taken for dysentery.
rawsource:
Taylor, Linda Averill, 1940, Plants Used As Curatives by Certain Southeastern Tribes, Cambridge, MA. Botanical Museum of Harvard University, page 63


pageno: 252
notes: Decoction of root taken for diarrhea.
rawsource:
Smith, Huron H., 1928, Ethnobotany of the Meskwaki Indians, Bulletin of the Public Museum of the City of Milwaukee 4:175-326, page 252


pageno: 662
notes: Root used for gonorrhea.
rawsource:
Swanton, John R, 1928, Religious Beliefs and Medical Practices of the Creek Indians, SI-BAE Annual Report #42:473-672, page 662


pageno: 25
notes:
Grass and water used to soak melon seeds before planting to keep worms away and make melons sweeter.


pageno: 50
notes:
Crushed fruit strained into a juice, mixed with flour or cornmeal to thicken and used as a beverage.

rawsource:
Perry, Myra Jean, 1975, Food Use of  'Wild'  Plants by Cherokee Indians, The University of Tennessee, M.S. Thesis, page 50


pageno: 399
notes: Compound decoction used as wash or poultice applied to chancres or lumps on penis.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 399


pageno: 95
notes: Decoction of branches taken for colds.
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 95


pageno: 202
notes: Decoction or infusion of plant used for internal ailments.
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 202


pageno: 38
notes: Used as seasoning to counteract the taste of tainted 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 38


pageno: 249
notes: Fresh plant dipped in salted water and eaten with mush or cornmeal as a condiment.
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 249


pageno: 83
rawsource: Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 83
notes:
Chewed blossoms used as perfume before a dance in ceremonies of the secret fraternities. The blossoms were chewed by both sexes, especially by women, ejected into the hands and rubbed on the neck, limbs and clothing as perfume.


pageno: 112
notes: Poultice of plant applied to cuts, sores and swellings.
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 112


pageno: 436
notes: Decoction taken to vomit for stomachaches caused by menstruating women.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 436


pageno: 247
notes: Poultice of root applied to tumors.
rawsource:
Smith, Huron H., 1928, Ethnobotany of the Meskwaki Indians, Bulletin of the Public Museum of the City of Milwaukee 4:175-326, page 247


pageno: 2304
notes: Infusion of roots taken for stomach ulcers.
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 2304


pageno: 432
notes:
Chopped root added to food as a love charm. The root was added to some dish of food that was cooking, without the knowledge of the people who were going to eat it, and if they had been quarrelsome, then they became lovers again.  However, the informant said that it was too often put to bad uses.


pageno: 389390
notes: Finely cut root secretly added to another's food as an aphrodisiac.
rawsource:
Smith, Huron H., 1932, Ethnobotany of the Ojibwe Indians, Bulletin of the Public Museum of Milwaukee 4:327-525, page 389390


pageno: 56
notes: Fermented, frozen greens mashed, creamed and mixed with sugar and oil for a dessert.
rawsource:
Jones, Anore, 1983, Nauriat Niginaqtuat = Plants That We Eat, Kotzebue, Alaska.  Maniilaq Association Traditional Nutrition Program, page 56


pageno: 230
notes: Infusion of root used for chronic constipation.
rawsource:
Smith, Huron H., 1928, Ethnobotany of the Meskwaki Indians, Bulletin of the Public Museum of the City of Milwaukee 4:175-326, page 230


pageno: 20
notes: Decoction of plant used as a wash for wounds.
rawsource:
Blankinship, J. W., 1905, Native Economic Plants of Montana, Bozeman. Montana Agricultural College Experimental Station, Bulletin 56, page 20


pageno: 41
notes: Roots chewed by children for bowel complaints.
rawsource:
Johnston, Alex, 1987, Plants and the Blackfoot, Lethbridge, Alberta. Lethbridge Historical Society, page 41


pageno: 73
notes: Infusion of roots taken for chest troubles.
rawsource:
Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 73


pageno: 29
notes: Plant used as a diarrhea medicine.
rawsource:
Hart, Jeffrey A., 1981, The Ethnobotany of the Northern Cheyenne Indians of Montana, Journal of Ethnopharmacology 4:1-55, page 29


pageno: 365
notes:
Roots dried for winter use. The roots were peeled and braided into festoons by their tapering roots or were split into halves or quarters and after drying were stored in any convenient container.


pageno: 41
notes: Roots peeled, dried and used as a winter food.
rawsource:
Kraft, Shelly Katheren, 1990, Recent Changes in the Ethnobotany of Standing Rock Indian Reservation, University of North Dakota, M.A. Thesis, page 41


pageno: 61
notes: Roots dried, mashed and used to make cakes or breads.
rawsource:
Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 61


pageno: 13
notes: Boiled or roasted roots eaten or dried and ground into meal and used in soups.
rawsource:
Murphey, Edith Van Allen, 1990, Indian Uses of Native Plants, Glenwood, Ill. Meyerbooks.  Originally published in 1959, page 13


pageno: 15
rawsource: Akana, Akaiko, 1922, Hawaiian Herbs of Medicinal Value, Honolulu: Pacific Book House, page 15
notes:
Leaves placed on the bed as a beauty remedy for king, queens and their sons and daughters. The alani was the Hawaiian beauty remedy and was dedicated to the exclusive use of the kings and queens and their sons and daughters.  The leaves, in sufficient quantity, were taken and laid on the bed, covering the space, from the neck to the feet.  A sheeting of tapa, tightly drawn, was laid over the leaves.  In the meantime, twenty leaves were allowed to remain in the water overnight and placed in the sun during the day.  This was for bathing.  Towards evening, the royal child, or the one chosen for beauty, was given a bath of this water.  In it were put the alani flowers.  After the bath the child was fed a fattening ration.  After feeding, and when the child became sleepy, it was placed in the bed covered with the alani leaves.  This was repeated for five consecutive days.  The bedding was then changed, the old alani leaves were removed and new ones took their place, and the process continued from that point on for five days more.  Not only did this treatment improve the appearance, but it made the skin immune to certain diseases, especially skin diseases.


pageno: 215
notes: Used to make tea.
rawsource:
Hinton, Leanne, 1975, Notes on La Huerta Diegueno Ethnobotany, Journal of California Anthropology 2:214-222, page 215


pageno: 28
notes:
Rhizome pieces scattered about the home to keep animals & enemies away & encourage friends to visit.


pageno: 494
notes: Plant used for food.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 494


pageno: 50
notes: Poultice of whole, pounded plants and spruce pitch applied to wounds.
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 50


pageno: 340
notes: Plant, associated with east direction, used in the Po-wa-mu ceremony.
rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 340


pageno: 59
notes: Blossoms used to make blue paint for moccasins.
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 59


pageno: 95
rawsource: Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 95
notes:
Chewed root rubbed over the rabbit stick to insure success in the hunt. A rabbit stick which was treated in this manner was sure to kill any rabbit that it was aimed at, provided the thrower had a good heart.


pageno: 99
notes: Used as decorations at funerals or church affairs.
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 99


pageno: 139
notes: Flowers boiled and rubbed on arrows and other items to give them a blue, indelible coloring.
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 139


pageno: 112113
notes: Poultice of green leaves or leaf powder applied to various skin problems.
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 112113


pageno: 341
notes: Plant, associated with east direction, used in the Po-wa-mu ceremony.
rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 341


pageno: 114
notes: Decoction of whole plant used as a wash for pain and healing of burns.
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 114


pageno: 286
notes: Decoction of plant used as a wash for arthritis or as a bath for any kind of aches and 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 286


pageno: 286
notes:
Infusion of plant used as an eyewash. The informant used the infusion as an eyewash after she had gotten glass splinters in her eye.


pageno: 286
notes:
Decoction of plant used on horses' legs. The decoction was used to wash a horse's leg and after just a couple of days, the horse was able to walk again.


pageno: 114
notes: Decoction of leaves taken for chills and fever.
rawsource:
Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 114


pageno: 162
notes: Used to make beverages.
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 162


pageno: 114115
notes: Chewed root inserted into the tooth cavity for 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 114115


pageno: 342
notes: Plant, associated with east direction, used in the Po-wa-mu ceremony.
rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 342


pageno: 45
notes: Spores used by children to make a design on their hands.
rawsource:
Baker, Marc A., 1981, The Ethnobotany of the Yurok, Tolowa and Karok Indians of Northwest California, Humboldt State University, M.A. Thesis, page 45


pageno: 83
notes:
Chewed roots sprayed onto affected part by the diviner. A diviner, like Dog Child, would find the root mysteriously during the rituals.  While he sang, often with a drum, he would dig the ground with a special bear claw, coming up with the root every time and anywhere.


pageno: 116
notes: Roots chewed by buffalo runners to extend their endurance.
rawsource:
Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 116


pageno: 41
notes: Roots used as an ingredient in medicines.
rawsource:
Hart, Jeffrey A., 1981, The Ethnobotany of the Northern Cheyenne Indians of Montana, Journal of Ethnopharmacology 4:1-55, page 41


pageno: 65
notes: Roots scraped, dried and stored for winter use.
rawsource:
Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 65


pageno: 71
notes: Roots eaten raw, boiled or cooked, sliced, dried and mixed with dried, powdered deer meat.
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 71


pageno: 97
notes: Dried, mashed corms used in a mush or gravy.
rawsource:
Mahar, James Michael., 1953, Ethnobotany of the Oregon Paiutes of the Warm Springs Indian Reservation, Reed College, B.A. Thesis, page 97


pageno: 89
notes: Decoction of flowers used for vomiting.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 89


pageno: 320
notes: Infusion of leaves taken to abort a fetus up to about four months old.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 320


pageno: 257
notes:
Decoction of leaves taken for dead people's sickness. The symptoms of this disease are numb and painful legs, neck, shoulders and perhaps the backbone.  The sufferer is sleepy during the day, has 'short breath,' and loses appetite.  Fever and headaches also accompany this illness.


pageno: 198
notes:
Infusion of leaf taken for bear sickness: fever, headache, thirst, constipation & blocked urination.

rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 198


pageno: 222
notes: Infusion of leaves taken by babies and adults for otter sickness: diarrhea and vomiting.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 222


pageno: 218
notes: Leaves burned and smoke 'smelled' by the baby for raccoon sickness: diarrhea.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 218


pageno: 224
notes: Infusion of leaves taken as an emetic and rubbed on the body for cat sickness: nausea.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 224


pageno: 342
notes: Infusion of leaves added to food after a recent death.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 342


pageno: 220
notes: Infusion of leaves taken by babies for opossum sickness: appetite loss and drooling.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 220


pageno: 184
notes:
Leaves used as an emetic by the doctor to prevent the next patient from getting worse. This emetic was taken by the doctor after a patient had died.  It prevented the next patient from getting worse instead of improving under the doctor's care.

rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 184


pageno: 208
notes: Infusion of leaves taken and used as a bath for mist sickness: eye disease, fever and chills.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 208


pageno: 400
notes: Leaves sung over to get the love of a particular girl.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 400


pageno: 338
notes: Leaves carried by every member of the burial party and placed on top of the casket.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 338


pageno: 189
notes: Dried, burned plant ashes added to chewing tobacco.
rawsource:
Wilson, Michael R., 1978, Notes on Ethnobotany in Inuktitut, The Western Canadian Journal of Anthropology 8:180-196, page 189


pageno: 62
notes: Infusion of dried, stored leaves used for colds and head congestion.
rawsource:
Jones, Anore, 1983, Nauriat Niginaqtuat = Plants That We Eat, Kotzebue, Alaska.  Maniilaq Association Traditional Nutrition Program, page 62


pageno: 62
notes:
Large, mature leaves used to cover barrels of rhubarb and blueberries, to prevent mold from growing.

rawsource:
Jones, Anore, 1983, Nauriat Niginaqtuat = Plants That We Eat, Kotzebue, Alaska.  Maniilaq Association Traditional Nutrition Program, page 62


pageno: 30, 31
notes: Compound decoction of leaves taken for coughs.
rawsource:
Tantaquidgeon, Gladys, 1942, A Study of Delaware Indian Medicine Practice and Folk Beliefs, Harrisburg. Pennsylvania Historical Commission, page 30, 31


pageno: 48
notes: Poultice of leaves applied to worms eating the flesh and itchy skin.
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 48


pageno: 89
notes: Flowering tops mixed with wild rhubarb and used as a yellow dye.
rawsource:
Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 89


pageno: 361
notes: Plant used for breast pain and to dry up flow of milk.
rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 361


pageno: 36, 98
notes: Plant used to decrease milk flow and ease breast pain.
rawsource:
Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 36, 98


pageno: 50
notes: Plant used for ant bites.
rawsource:
Wyman, Leland C. and Stuart K. Harris, 1951, The Ethnobotany of the Kayenta Navaho, Albuquerque. The University of New Mexico Press, page 50


pageno: 131
notes: Cooked on hot stones, coals or eaten fresh.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 131


pageno: 344
notes: Plant used for injury in animals, especially horses.
rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 344


pageno: 343
notes: Plant used for injury in animals, especially horses.
rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 343


pageno: 171172
notes: Poultice of pulverized, dried plant put in fresh wounds.
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 171172


pageno: 558
notes:
Beans made into a flour by the Koshairi and used for ritual purposes. Prayer meal ground from beans was exceedingly unusual; it was almost always made from corn.


pageno: 264
notes: Parched, ground, boiled beans and unparched maize made into a meal.
rawsource:
Gifford, E. W., 1933, The Cocopa, University of California Publications in American Archaeology and Ethnology 31:263-270, page 264


pageno: 32
notes: Beans threshed, dried on the ground or roofs, stored 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 32


pageno: 85
rawsource: Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 85
notes:
Crushed leaves, blossoms and powdered root rubbed on a child's body as a strengthener. When an infant boy showed signs of timidity, his father carried a small quantity of corn meal wrapped in a bit of corn husk to the warrior of his choice, presented it and asked that the warrior apply the medicine on his child's body so that he may have a brave heart and never be afraid of the enemy.  The warrior then chewed the crushed leaves and blossoms and the powdered root, ejected the mass into his hands and rubbed it all over the child's body.


pageno: 103
notes: Seeds cooked, mixed with corn bread paste and again cooked in the making of the bread.
rawsource:
Waugh, F. W., 1916, Iroquis Foods and Food Preparation, Ottawa. Canada Department of Mines, page 103


pageno: 103
notes:
Seed pods boiled, dried in evaporating baskets or on flat boards and stored away in bags or barrels.

rawsource:
Waugh, F. W., 1916, Iroquis Foods and Food Preparation, Ottawa. Canada Department of Mines, page 103


pageno: 108
notes: Plant grown and traded to the Cocopa Indians.
rawsource:
Castetter, Edward F. and Willis H. Bell, 1951, Yuman Indian Agriculture, Albuquerque: University of New Mexico Press, page 108


pageno: 99
notes: Beans grown 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 99


pageno: 100
notes: Used as a staple food.
rawsource:
Robbins, W.W., J.P. Harrington and B. Freire-Marreco, 1916, Ethnobotany of the Tewa Indians, SI-BAE Bulletin #55, page 100


pageno: 108
notes: Decoction of plant taken as a physic in the morning and evening.
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 108


pageno: 77
notes: Sticks split and used as hair combs.
rawsource:
Mahar, James Michael., 1953, Ethnobotany of the Oregon Paiutes of the Warm Springs Indian Reservation, Reed College, B.A. Thesis, page 77


pageno: 230
notes: Dried, powdered leaves mixed with pitch or bear grease and rubbed on the skin for swellings.
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 230


pageno: 230
notes:
Strained decoction of branches, sometimes with the blossoms, used as a soaking solution for eczema. It was said that the treatment should be used three times over a period of days.


pageno: 230
notes:
Strained decoction of branches, sometimes with the blossoms, used to soak bleeding hemorrhoids. It was said that the treatment should be used three times over a period of days.


pageno: 320
notes: Wood used to make the best arrow shafts.
rawsource:
Merriam, C. Hart, 1966, Ethnographic Notes on California Indian Tribes, University of California Archaeological Research Facility, Berkeley, page 320


pageno: 115
notes: Decoction of root 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 115


pageno: 184
notes:
Infusion of pulverized leaves and flowers used as a wash and taken as a stimulant for body numbness.


pageno: 235
notes: Infusion of leaves taken to cure and purify blood.
rawsource:
Smith, Huron H., 1928, Ethnobotany of the Meskwaki Indians, Bulletin of the Public Museum of the City of Milwaukee 4:175-326, page 235


pageno: 59
notes: Plant used for rheumatism.
rawsource:
Romero, John Bruno, 1954, The Botanical Lore of the California Indians, New York. Vantage Press, Inc., page 59


pageno: 7
notes: Species used for 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 7


pageno: 34, 72
notes: Plant used as 'medicine for the stomach.'
rawsource:
Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 34, 72


pageno: 345
notes: Plant used medicinally.
rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 345


pageno: 58
notes: Decoction of plant taken for debility and paralytic weakness.
rawsource:
Speck, Frank G., 1941, A List of Plant Curatives Obtained From the Houma Indians of Louisiana, Primitive Man 14:49-75, page 58


pageno: 101
notes: Powdered berries mixed with water and used to bathe infected eyes.
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 101


pageno: 122
notes: Tubular internodes used to smoke tobacco.
rawsource:
Castetter, Edward F. and Willis H. Bell, 1951, Yuman Indian Agriculture, Albuquerque: University of New Mexico Press, page 122


pageno: 7
notes: Shoots used to make arrow shafts.
rawsource:
Watahomigie, Lucille J., 1982, Hualapai Ethnobotany, Peach Springs, AZ. Hualapai Bilingual Program, Peach Springs School District #8, page 7


pageno: 26
notes:
Reeds used to make prayersticks for the Mountain Chant Ceremony. The reeds were first rubbed with a polishing stone to remove the silicious surface in order that the paint might adhere well.  The reeds were then rubbed with finely powdered tobacco or sometimes with snakeweed.  Afterwards the reed was cut into four pieces (or ten pieces for the second ceremony).  When this was finished, the sticks were colored and yucca inserted to serve as handles.  The sections were then filled with some kind of tobacco.  These had to be kept in order.  The section growing nearest the ground was segment number one, the next number two and so on.  It was also important that the side of the reed growing toward the east be indicated, so the painting would be done on the side having that exposure.  This made it more potent.  Fifty-two prayer sticks were made for the evening of the third day of the Night Chant.  Of these, four were made of sections of reed, twelve of mountain mahogany, twelve of russian olive, twelve of sierra juniper and twelve of cherry.  The first people, according to the Navajo, were supposed to have come up to this earth on a reed.


pageno: 116
notes: Sugary sap taken by pneumonia patients to loosen phlegm and soothe lung 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 116


pageno: 66
notes: Plant used to make arrows.
rawsource:
Robbins, W.W., J.P. Harrington and B. Freire-Marreco, 1916, Ethnobotany of the Tewa Indians, SI-BAE Bulletin #55, page 66


pageno: 142
notes: Stems used in basket imbrication.
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 142


pageno: 142
notes:
Whitish culms valued for the use in decoration of coiled split cedar root baskets. The culms were harvested while still green and soft, warmed over the coals of a fire and broken at the nodes.  They were then split open, flattened and used together with dyed and undyed bitter cherry bark to create patterns on coiled cedar root baskets.


pageno: 218
notes: Honey-dew obtained from grass.
rawsource:
Castetter, Edward F. and Willis H. Bell, 1951, Yuman Indian Agriculture, Albuquerque: University of New Mexico Press, page 218


pageno: 328
notes: Rhizomes chewed or eaten raw.
rawsource:
Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 328


pageno: 205
notes: Species 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 205


pageno: 274
notes: Leaves placed in the bottom of child's cradle to make him grow strong.
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 274


pageno: 89
notes: Leaves dried, split and used in basketry.
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 89


pageno: 60
notes: Three or five berries used for lack of appetite.
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 60


pageno: 264
notes: Berries eaten raw.
rawsource:
Smith, Huron H., 1928, Ethnobotany of the Meskwaki Indians, Bulletin of the Public Museum of the City of Milwaukee 4:175-326, page 264


pageno: 40
notes: Berries eaten fresh or boiled.
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 40


pageno: 17
notes: Sour berries mixed with honey and eaten.
rawsource:
Lynch, Regina H., 1986, Cookbook, Chinle, AZ. Navajo Curriculum Center, Rough Rock Demonstration School, page 17


pageno: 9
notes: Berries eaten fresh from the vine.
rawsource:
Watahomigie, Lucille J., 1982, Hualapai Ethnobotany, Peach Springs, AZ. Hualapai Bilingual Program, Peach Springs School District #8, page 9


pageno: 59
notes: Berries used for food.
rawsource:
Robbins, W.W., J.P. Harrington and B. Freire-Marreco, 1916, Ethnobotany of the Tewa Indians, SI-BAE Bulletin #55, page 59


pageno: 247248
notes: Infusion of whole plant taken for dizziness.
rawsource:
Smith, Huron H., 1928, Ethnobotany of the Meskwaki Indians, Bulletin of the Public Museum of the City of Milwaukee 4:175-326, page 247248


pageno: 104
notes:
Decoction of plant taken slowly to gradually expand the stomach until food was eaten without pain. This decoction was used by a person who had not eaten for a long time.


pageno: 162
notes: Raw berries used for food.
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 162


pageno: 43
notes: Seeds squeezed and popped.
rawsource:
Baker, Marc A., 1981, The Ethnobotany of the Yurok, Tolowa and Karok Indians of Northwest California, Humboldt State University, M.A. Thesis, page 43


pageno: 349
notes: Poultice used when women swell after copulation; caused by bad medicine.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 349


pageno: 226
notes: Infusion of leaves taken for bad cold.
rawsource:
Smith, Huron H., 1928, Ethnobotany of the Meskwaki Indians, Bulletin of the Public Museum of the City of Milwaukee 4:175-326, page 226


pageno: 51
notes: Roots and berries considered poisonous.
rawsource:
Perry, Myra Jean, 1975, Food Use of  'Wild'  Plants by Cherokee Indians, The University of Tennessee, M.S. Thesis, page 51


pageno: 30, 78
notes: Strong infusion 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, 78


pageno: 27, 78
notes: Compound containing root used for rheumatism.
rawsource:
Tantaquidgeon, Gladys, 1942, A Study of Delaware Indian Medicine Practice and Folk Beliefs, Harrisburg. Pennsylvania Historical Commission, page 27, 78


pageno: 65
notes: Roots used for severe, neuralgic pains.
rawsource:
Romero, John Bruno, 1954, The Botanical Lore of the California Indians, New York. Vantage Press, Inc., page 65


pageno: 59
notes: Leaves used for bleeding wounds.
rawsource:
Chandler, R. Frank, Lois Freeman and Shirley N. Hooper, 1979, Herbal Remedies of the Maritime Indians, Journal of Ethnopharmacology 1:49-68, page 59


pageno: 74
notes: Root considered poisonous.
rawsource:
Tantaquidgeon, Gladys, 1972, Folk Medicine of the Delaware and Related Algonkian Indians, Harrisburg. Pennsylvania Historical Commission Anthropological Papers #3, page 74


pageno: 27
notes: Infusion of bark used for respiratory ailments.
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 27


pageno: 100
notes:
Decoction of needles and gum taken for cancer. It was said that if this treatment did not work, nothing would work.  The decoction was taken with a spoon directly from the bark blisters and in concentrated form.

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 100


pageno: 126
notes: Inner bark chewed and infusion of inner bark taken for coughs.
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 126


pageno: 73
notes: Resin chewed as a laxative.
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 73


pageno: 48
notes:
Wood pegs used to fasten the tabs on the bottom & top pieces to the basket body during construction.


pageno: 28, 29
notes: Decoction of green needles taken or raw needles chewed as cough medicine.
rawsource:
Oswalt, W. H., 1957, A Western Eskimo Ethnobotany, Anthropological Papers of the University of Alaska 6:17-36, page 28, 29


pageno: 24
notes: Decoction of needles taken or raw needles chewed as a cough medicine.
rawsource:
Lantis, Margaret, 1959, Folk Medicine and Hygiene, Anthropological Papers of the University of Alaska 8:1-75, page 24


pageno: 50
notes: Pitch, swan feathers & slender grass tops burned by shamans when making medicine for a sick person.
rawsource:
Nelson, Richard K., 1983, Make Prayers to the Raven--A Koyukon View of the Northern Forest, Chicago. The University of Chicago Press, page 50


pageno: 49
notes: Infusion of needles used as a rub or bath for dry skin or sores.
rawsource:
Nelson, Richard K., 1983, Make Prayers to the Raven--A Koyukon View of the Northern Forest, Chicago. The University of Chicago Press, page 49


pageno: 49
notes:
Tops put in animal track by girls before stepping over it, to avoid alienating animals from hunters.

rawsource:
Nelson, Richard K., 1983, Make Prayers to the Raven--A Koyukon View of the Northern Forest, Chicago. The University of Chicago Press, page 49


pageno: 379
notes: Dried leaves used as an inhalant and fumigator.
rawsource:
Smith, Huron H., 1932, Ethnobotany of the Ojibwe Indians, Bulletin of the Public Museum of Milwaukee 4:327-525, page 379


pageno: 2
notes: Decoction of tree top, young birch tip and Hudson Bay tea taken for body aches.
rawsource:
Kari, Priscilla Russe, 1985, Upper Tanana Ethnobotany, Anchorage. Alaska Historical Commission, page 2


pageno: 2
notes:
Roots used to sew birchbark baskets. Spruce roots were dug by hand or with an axe, preferably from a tree that was not crowded by other trees.  The roots of a tree growing in an open place were less likely to be entangled with the roots of other trees and were therefore easier to dig.  Spruce roots in moist ground where moss grows were also easier to gather than those found in dry soil.  Before using spruce roots, the Upper Tanana peeled the bark off by hand or with a knife.  After peeling them, they sometimes dyed them by boiling berries and soaking the roots in the juice.  Spruce roots could be dried for future use but must be soaked in water to make them pliable before being used.  They could be dug anytime during the year when the ground was not frozen.


pageno: 2
notes:
Roots used for the bow of a canoe. Spruce roots were dug by hand or with an axe, preferably from a tree that was not crowded by other trees.  The roots of a tree growing in an open place were less likely to be entangled with the roots of other trees and were therefore easier to dig.  Spruce roots in moist ground where moss grows were also easier to gather than those found in dry soil.  Before using spruce roots, the Upper Tanana peeled the bark off by hand or with a knife.  After peeling them, they sometimes dyed them by boiling berries and soaking the roots in the juice.  Spruce roots could be dried for future use but must be soaked in water to make them pliable before being used.  They could be dug anytime during the year when the ground was not frozen.


pageno: 2
notes:
Split or whole roots used to make line. Spruce roots were dug by hand or with an axe, preferably from a tree that was not crowded by other trees.  The roots of a tree growing in an open place were less likely to be entangled with the roots of other trees and were therefore easier to dig.  Spruce roots in moist ground where moss grows were also easier to gather than those found in dry soil.  Before using spruce roots, the Upper Tanana peeled the bark off by hand or with a knife.  After peeling them, they sometimes dyed them by boiling berries and soaking the roots in the juice.  Spruce roots could be dried for future use but must be soaked in water to make them pliable before being used.  They could be dug anytime during the year when the ground was not frozen.


pageno: 2
notes:
Roots woven into waterproof containers. Spruce roots were dug by hand or with an axe, preferably from a tree that was not crowded by other trees.  The roots of a tree growing in an open place were less likely to be entangled with the roots of other trees and were therefore easier to dig.  Spruce roots in moist ground where moss grows were also easier to gather than those found in dry soil.  Before using spruce roots, the Upper Tanana peeled the bark off by hand or with a knife.  After peeling them, they sometimes dyed them by boiling berries and soaking the roots in the juice.  Spruce roots could be dried for future use but must be soaked in water to make them pliable before being used.  They could be dug anytime during the year when the ground was not frozen.


pageno: 2
notes:
Bark made into a container and used to roast waterfowl eggs. The spruce bark was cut large enough to surround the eggs, tied around the eggs and the ends plugged with moss.


pageno: 2
notes:
Roots woven into dip nets. Spruce roots were dug by hand or with an axe, preferably from a tree that was not crowded by other trees.  The roots of a tree growing in an open place were less likely to be entangled with the roots of other trees and were therefore easier to dig.  Spruce roots in moist ground where moss grows were also easier to gather than those found in dry soil.  Before using spruce roots, the Upper Tanana peeled the bark off by hand or with a knife.  After peeling them, they sometimes dyed them by boiling berries and soaking the roots in the juice.  Spruce roots could be dried for future use but must be soaked in water to make them pliable before being used.  They could be dug anytime during the year when the ground was not frozen.


pageno: 2
notes:
White, inner side of bark used in the bottom of a weir to act as a reflector. Reflector used in order to more easily spot fish as they swam through the weir.


pageno: 69
notes: Young wood used to make snowshoes.
rawsource:
Carrier Linguistic Committee, 1973, Plants of Carrier Country, Fort St. James, BC. Carrier Linguistic Committee, page 69


pageno: 49
notes: Decoction of cones taken for diarrhea.
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 49


pageno: 49
notes:
Small trees & boughs used in the construction of shelters made of brush & shelters for storing moss.


pageno: 70
notes: Poultice of inner bark applied to infected inflammations.
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


pageno: 60
notes: Infusion of leaves used as a bath for rheumatism.
rawsource:
Swank, George R., 1932, The Ethnobotany of the Acoma and Laguna Indians, University of New Mexico, M.A. Thesis, page 60


pageno: 51, 52
notes: Decoction of cones taken for pain and bark used as steam bed for backache.
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 51, 52


pageno: 175
notes: Pitch applied to the ends of red cedar torches used in night fishing.
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 175


pageno: 41
notes:
Boughs used at girl's puberty potlatch to brush with sweeping motions and scare away bad influences.


pageno: 317
notes: Branches used by hunters as shelter.
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 317


pageno: 269
notes: Head struck with branches until it bled for 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 269


pageno: 17
notes: Decoction of plants used to 'take out bad blood.'
rawsource:
Gunther, Erna, 1973, Ethnobotany of Western Washington, Seattle. University of Washington Press. Revised edition, page 17


pageno: 234
notes: Pitch used as a stomach medicine.
rawsource:
Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 234


pageno: 234
notes:
Pitch used like shellac on harpoons. The pitch was ignited and caught with a mussel shell as it melted.  The whale hunter's entire family would join in and chew the pitch until it was the right consistency.  Then the hunter would put the pitch on his harpoon, smooth it over and then burn off the excess.  Finally, he would shine it until it was smooth like shellac.


pageno: 234
notes:
Pitch used to waterproof boxes. These boxes were used only for cold materials, as hot water would melt the pitch.


pageno: 170
notes:
Roots used to make baskets. The body material of baskets was spruce roots, which were dug out and cut off in lengths of two and a half to three feet and from one half inch to one inch in diameter.  These were at once (while full of sap and soft) split into broad flat bands, and these in turn were subdivided by knife and teeth until the desired size was obtained--a little larger than coarse thread, about like small twine.  The vertical rods were hazel.  The overlay was bear grass.  The design was commonly of black maidenhair fern stem or salmon red strands made by dying the stem bundles of Woodwardia fern with chewed alder bark.


pageno: 100
notes:
Needles used to restore eyesight. A blind person, or one with poor eyesight, rubbed his hands with the needles and then rubbed his eyes with his hands to restore his eyesight.


pageno: 100
notes:
Branches rubbed on skin to protect one against evil or 'witchcraft.' The protective powers were attributed to the prickly needles.


pageno: 18
notes: Cones chewed for sore throats.
rawsource:
Johnston, Alex, 1987, Plants and the Blackfoot, Lethbridge, Alberta. Lethbridge Historical Society, page 18


pageno: 36
notes: Gum used for tuberculosis.
rawsource:
Rousseau, Jacques, 1945, Le Folklore Botanique De Caughnawaga, Contributions de l'Institut botanique l'Universite de Montreal 55:7-72, page 36


pageno: 21
notes: Plant used for 'Shooting, Witch, Lightning and Night Chant' ceremonies.
rawsource:
Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 21


pageno: 43, 44
notes: Decoction of branches taken for chronic stomach troubles and cramps.
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 43, 44


pageno: 52, 53
notes: Stems rubbed between the toes for itching.
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 52, 53


pageno: 482
notes: Plant used for soup flavoring.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 482


pageno: 28, 78
notes: Root used as a cathartic.
rawsource:
Tantaquidgeon, Gladys, 1942, A Study of Delaware Indian Medicine Practice and Folk Beliefs, Harrisburg. Pennsylvania Historical Commission, page 28, 78


pageno: 277
notes: Infusion of whole plant taken for raw meat sickness: severe abdominal pains.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 277


pageno: 18
notes: Inner bark used for food.
rawsource:
Blankinship, J. W., 1905, Native Economic Plants of Montana, Bozeman. Montana Agricultural College Experimental Station, Bulletin 56, page 18


pageno: 101
notes: Dried nuts kept alone in sacks or mixed with dried service berries and stored 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 101


pageno: 101
notes:
Seeds eaten roasted or raw, but often considered bitter. If too many raw seeds were eaten, it would cause constipation.  Roasted seeds were therefore preferred to raw seeds.

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 101


pageno: 117
notes: Poultice of heated pitch applied to sores and boils.
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 117


pageno: 130
notes: Gum used to caulk canoes.
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 130


pageno: 50
notes: Poultice of inner bark applied to deep cuts.
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 50


pageno: 113
notes:
Roots used as a heavy sewing material. The roots extend near the surface of the ground through the sandy soil for thirty to thirty-five feet and were easy to pull out of the ground in their entire length.  When they were gathered they were made into coils and sunk beneath the surface of the lake until the outer bark had loosened from the root.  Then, they were peeled and split in half, each half being a serviceable cord for sewing together canoes and bark strips intended for the roofs of wigwams and for other purposes.


pageno: 49, 50
notes: Compound containing gum used as poultice on arms for rheumatism.
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 49, 50


pageno: 73
notes:
Infusion of pitch taken for tubercular coughs. Here is a fine example of the origin and use of a 'personal medicine' which was later expanded to include general therapeutic practice.  There was once a woman named Last Calf who was riddled with tuberculosis.  While she and her husband were camped near a beaver lodge, she noticed the animal's tracks in the mud and left some food for it.  The beaver took the gift and returned the favor by appearing to her in a vision.  He gave her a cure for tuberculosis.  She was to collect the pitch of the lodgepole pine, boil it in water and drink the infusion while uttering a special song.  (The song had no words.)  Last Calf's husband was alarmed at this treatment and cautioned her against poisoning but she went ahead and drank the brew.  She said she felt as though she were going to die and began vomiting profusely.  She drank again with the same result, but the next morning her chest was cleared as never before.


pageno: 116
notes:
Wood used to make back rest poles and bed supports. The back rest poles were cut about five forearms in length and dried over a fire of rotten logs.  One end of the pole was perforated and the other end sharpened.  Then a stick was inserted through the hole and the pole etched.  Later it was painted red and blue with buffalo shoulder blade applicators.  Back rest poles were often notched to record the number of camp moves.


pageno: 116
notes:
Wood used to make story sticks. Story sticks were prepared by older men and presented to children in return for favors.  The sticks were notched to count the number of stories that the man would tell the child.  They were often varnished with a solution of boiled hoof and steer phallus and sometimes red ochre was added.  Then the stick was polished with a piece of rawhide.  Story sticks were sometimes used to hang tipi doors.


pageno: 6
notes: Trunks used for tipi poles.
rawsource:
Hart, Jeffrey A., 1981, The Ethnobotany of the Northern Cheyenne Indians of Montana, Journal of Ethnopharmacology 4:1-55, page 6


pageno: 52
notes: Poultice of heated sap and bone marrow used for burns.
rawsource:
Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 52


pageno: 44
notes: Pitch chewed like gum.
rawsource:
Turner, Nancy J. and Barbara S. Efrat, 1982, Ethnobotany of the Hesquiat Indians of Vancouver Island, Victoria. British Columbia Provincial Museum, page 44


pageno: 73
notes: Wood used to make small totem poles and model canoes.
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 73


pageno: 102
notes: Pitch mixed with bear tallow, rose petals and red ochre and used as face cream or for blemishes.
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 102


pageno: 44
notes: Branches rubbed on the hunters' bodies to hide the human scent.
rawsource:
Baker, Marc A., 1981, The Ethnobotany of the Yurok, Tolowa and Karok Indians of Northwest California, Humboldt State University, M.A. Thesis, page 44


pageno: 178
notes: Wood used to make maul heads.
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 178


pageno: 70
notes: Buds and pitch used medicinally.
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 70


pageno: 318
notes: Branches used by hunters as shelter to discourage and repel animals.
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 318


pageno: 89
notes: Pitch placed inside the lid for sore eyes.
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 89


pageno: 41
notes: Barkless trunks used as tipi poles.
rawsource:
Mahar, James Michael., 1953, Ethnobotany of the Oregon Paiutes of the Warm Springs Indian Reservation, Reed College, B.A. Thesis, page 41


pageno: 29
notes: Needles used in making baskets.
rawsource:
Hedges, Ken, 1986, Santa Ysabel Ethnobotany, San Diego Museum of Man  Ethnic Technology Notes, No. 20, page 29


pageno: 43
notes: Seeds mixed with yucca fruit pulp to make a pudding.
rawsource:
Castetter, Edward F. and M. E. Opler, 1936, Ethnobiological Studies in the American Southwest III. The Ethnobiology of the Chiricahua and Mescalero Apache, University of New Mexico Bulletin 4(5):1-63, page 43


pageno: 35
notes: Needles burned and smoke inhaled for colds.
rawsource:
Basehart, Harry W., 1974, Apache Indians XII. Mescalero Apache Subsistence Patterns and Socio-Political Organization, New York. Garland Publishing Inc., page 35


pageno: 185
notes: Heated pitch applied to the face to remove facial hair.
rawsource:
Buskirk, Winfred, 1986, The Western Apache:  Living With the Land Before 1950, Norman. University of Oklahoma Press, page 185


pageno: 150
notes: Pitch warmed and applied inside and out to waterproof water jugs.
rawsource:
Reagan, Albert B., 1929, Plants Used by the White Mountain Apache Indians of Arizona, Wisconsin Archeologist 8:143-61., page 150


pageno: 377
notes: Nuts 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 377


pageno: 205
notes: Poultice of melted gum applied to cuts.
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 205


pageno: 347
notes: Gum used in the preparation of certain dyes.
rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 347


pageno: 35
notes: Decoction of inner bark taken as an expectorant tea.
rawsource:
Watahomigie, Lucille J., 1982, Hualapai Ethnobotany, Peach Springs, AZ. Hualapai Bilingual Program, Peach Springs School District #8, page 35


pageno: 37
notes: Gum mixed with tallow and used as a salve for cuts and open sores.
rawsource:
Jones, Volney H., 1931, The Ethnobotany of the Isleta Indians, University of New Mexico, M.A. Thesis, page 37


pageno: 21
notes:
Gum used to make black dye. A black dye was made from pinyon gum, the leaves and twigs of sumac and a native yellow ocher.  The sumac leaves were put in water and allowed to boil until the mixture became strong.  While this was boiling, the ocher was powdered and roasted.  Pinyon gum was then added to the ocher and the whole roasted again.  As roasting proceeded, the gum melted and finally the mixture was reduced to a black powder.  This was cooled and thrown into the sumac mixture, forming a rich blue-black fluid which was essentially an ink.  When this process was finished the wool was put in and allowed to boil until it was dyed the right shade.  This same dye was also used to color leather and buckskin.


pageno: 21
notes: Ground nuts formed into cakes.
rawsource:
Lynch, Regina H., 1986, Cookbook, Chinle, AZ. Navajo Curriculum Center, Rough Rock Demonstration School, page 21


pageno: 41
notes: Nuts sold to the Hano, Jemez and the Keresan Pueblos.
rawsource:
Robbins, W.W., J.P. Harrington and B. Freire-Marreco, 1916, Ethnobotany of the Tewa Indians, SI-BAE Bulletin #55, page 41


pageno: 21
notes:
Pitch smeared on burier's body before burying person & on forehead & under the eyes during mourning.


pageno: 21
notes:
Tree used for ceremonial purposes. On the ninth day of the Night Chant, The Slayer of Alien Gods and The Child of the Water deposit their cigarettes in the shade of a tree, preferably a pinon, while The Shooting Divinity lays hers on the ground in a cluster of snakeweed.


pageno: 21
notes:
Gum used to make water bottles water tight. The gum was heated and poured into the jar, and by turning the jar, the melted gum was brought in contact with the entire inner surface, after which the surplus was poured off.  The outside was also covered with the gum to which a red clay had been added so that the bottle, when finished, had a reddish hue.


pageno: 12, 13
notes: Compound decoction used for headache.
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 12, 13


pageno: 12
notes:
Branches, preferably one broken from a lightning struck tree, used in Evilway ceremonials as pokers.


pageno: 57, 58
notes: Needles chewed and swallowed as a diaphoretic.
rawsource:
Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 57, 58


pageno: 286
notes: Decoction of wood or bark used as a bath for aches and pains.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 286


pageno: 23
notes: Wood used to make the small bow and arrow used in the Witch and Shooting Chants.
rawsource:
Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 23


pageno: 13
notes: 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 13


pageno: 29
notes:
Needles used in making baskets. Butt ends of the needle clusters were left protruding on the outside of the basket as a decorative touch.

rawsource:
Hedges, Ken, 1986, Santa Ysabel Ethnobotany, San Diego Museum of Man  Ethnic Technology Notes, No. 20, page 29


pageno: 44
notes:
Roasted seeds used for food. The cones were placed in a trench and covered with dirt.  A fire was built on top.  After roasting, the cones were broken open to release the seeds.  Some were stored over winter.

rawsource:
Baker, Marc A., 1981, The Ethnobotany of the Yurok, Tolowa and Karok Indians of Northwest California, Humboldt State University, M.A. Thesis, page 44


pageno: 44
notes:
Roasted seeds stored for winter use. The cones were placed in a trench and covered with dirt.  A fire was built on top.  After roasting, the cones were broken open to release the seeds.  Some were stored over winter.

rawsource:
Baker, Marc A., 1981, The Ethnobotany of the Yurok, Tolowa and Karok Indians of Northwest California, Humboldt State University, M.A. Thesis, page 44


pageno: 150
notes: Shelled nut meats used for food.
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 150


pageno: 79
notes: Sugar found in bark wounds ground up, molded into cakes and used as a medicine.
rawsource:
Barrett, S. A., 1952, Material Aspects of Pomo Culture, Bulletin of the Public Museum of the City of Milwaukee 20, page 79


pageno: 93
notes: Pitch chewed for gum.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 93


pageno: 188
notes: Pinons eaten in the mountains away from home.
rawsource:
Castetter, Edward F. and Willis H. Bell, 1951, Yuman Indian Agriculture, Albuquerque: University of New Mexico Press, page 188


pageno: 30
notes: Nuts used for food.
rawsource:
Hedges, Ken, 1986, Santa Ysabel Ethnobotany, San Diego Museum of Man  Ethnic Technology Notes, No. 20, page 30


pageno: 117118
notes: Poultice of heated resin applied for general muscular soreness.
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 117118


pageno: 241
notes: Nuts sun dried or roasted and stored for future use.
rawsource:
Steward, Julian H., 1933, Ethnography of the Owens Valley Paiute, University of California Publications in American Archaeology and Ethnology 33(3):233-250, page 241


pageno: 42
notes: Nuts eaten and obtained from Nevada.
rawsource:
Mahar, James Michael., 1953, Ethnobotany of the Oregon Paiutes of the Warm Springs Indian Reservation, Reed College, B.A. Thesis, page 42


pageno: 51
notes: Nuts roasted, winnowed, dried, ground into a meal, made into a stiff flour dough and eaten.
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 51


pageno: 443
notes: Nuts formed an important part of the diet.
rawsource:
Merriam, C. Hart, 1966, Ethnographic Notes on California Indian Tribes, University of California Archaeological Research Facility, Berkeley, page 443


pageno: 13
notes: Roasted nuts eaten fresh or stored for later use.
rawsource:
Barrett, S. A., 1917, The Washoe Indians, Bulletin of the Public Museum of the City of Milwaukee 2(1):1-52, page 13


pageno: 14
notes: Nuts used to make mush.
rawsource:
Barrett, S. A., 1917, The Washoe Indians, Bulletin of the Public Museum of the City of Milwaukee 2(1):1-52, page 14


pageno: 58
notes: Gum used for coughs.
rawsource:
Reagan, Albert B., 1936, Plants Used by the Hoh and Quileute Indians, Kansas Academy of Science 37:55-70, page 58


pageno: 16
notes: Infusion of bark taken for tuberculosis.
rawsource:
Gunther, Erna, 1973, Ethnobotany of Western Washington, Seattle. University of Washington Press. Revised edition, page 16


pageno: 29
notes: Bark used to make sturgeon nosed canoes.
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 29


pageno: 40
notes: Nuts served as a minor source of subsistence.
rawsource:
Mahar, James Michael., 1953, Ethnobotany of the Oregon Paiutes of the Warm Springs Indian Reservation, Reed College, B.A. Thesis, page 40


pageno: 71
notes: Inner bark dried in cakes and used for food.
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 71


pageno: 103
notes: Infusion of boughs used for any kind of illness by old people.
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 103


pageno: 92
notes: Nuts eaten fresh.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 92


pageno: 50
notes: Pitch used to hold the hair in place.
rawsource:
Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 50


pageno: 21
notes: Trees considered a main economic resource for the tribe.
rawsource:
Watahomigie, Lucille J., 1982, Hualapai Ethnobotany, Peach Springs, AZ. Hualapai Bilingual Program, Peach Springs School District #8, page 21


pageno: 735
notes: Dried needles stuffed loosely between cross sticks and lighted to ignite them.
rawsource:
Coville, Frederick V., 1904, Wokas, a Primitive Food of the Klamath Indians., Smithsonian Institution, US. National Museum., page 735


pageno: 307
notes: Wood used for lodge poles.
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 307


pageno: 13, 14
notes: Cones with seeds removed used as a ceremonial medicine.
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 13, 14


pageno: 13
notes:
Wood used to make boards and cradle bow of the two board type of baby cradle. A young tree, in an area where few people go and therefore not likely to be cut down, is selected, corn pollen is sprinkled on it from the bottom upward, and a solid piece is taken from the east side.  As the cradle is made, prayers are said but no songs sung.  If the first baby is a boy, the top tips of the boards are truncated, if it is a girl, they are pointed; thereafter either kind can be used for either sex and the cradle is saved for later children unless the baby dies.  The cradle is rubbed with red ochre and tallow to protect if from evil spirits who never use red paint.  Formerly, a buckskin covering was used over the top but now a blanket is considered better.  The footboard is moved down as the baby grows and the cradle is discarded when the baby begins to walk.  Small branches of a tree from which squirrels have gnawed the bark are tied together in a row about five inches long and tied to the cradle to keep the baby from hurting himself (until he is three years old).  Dirt from a spot where a squirrel has landed on the ground is placed in a buckskin bag and attached to the sticks as an additional precaution (effective even when the baby is grown).


pageno: 103
notes:
Cambium layer eaten raw. This was an important food.  The bark was removed in sections with the aid of wooden wedges.  Sap scrapers were made from the rib of the deer by cutting it to an appropriate length, sharpening the edges and rounding the working end.


pageno: 104
notes: Pitch used for aching backs, joints and limbs.
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 104


pageno: 104
notes:
Pitch made into a salve and used for boils or cuts. The pitch ointment was left on the skin for three or four days.  It was said to get quite itchy, but after a while, the pitch was removed with the bandage and then took effect.  If the pitch stuck to the skin, it was not ready to remove.

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 104


pageno: 104
notes:
Poultice of gum applied to boils, sores and chapped skin. White gum was used as a poultice with buckskin on boils and chronic sores while reddish gum was used on hard, red sores.  The reddish gum was mixed with any kind of lard, such as deer fat, strained and used on 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 104


pageno: 104
notes:
Gum used on babies' skin like baby oil. The ointment caused the baby to sleep all the time, just like aspirin.


pageno: 104
notes:
Needles supported on a framework of poles used for drying cooked berries. The needles were interspersed between layers of dried salmon or any other food being stored.  They kept the food dry, but allowed air to circulate around it to prevent spoiling.


pageno: 348
notes: Plant smoked ceremonially.
rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 348


pageno: 61
notes: Wood used for logs.
rawsource:
Swank, George R., 1932, The Ethnobotany of the Acoma and Laguna Indians, University of New Mexico, M.A. Thesis, page 61


pageno: 267
notes: Pitch taken for rheumatism.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 267


pageno: 335
notes: Sprouts used to make coiled bowls.
rawsource:
Merriam, C. Hart, 1966, Ethnographic Notes on California Indian Tribes, University of California Archaeological Research Facility, Berkeley, page 335


pageno: 333
notes: Nuts used for food.
rawsource:
Merriam, C. Hart, 1966, Ethnographic Notes on California Indian Tribes, University of California Archaeological Research Facility, Berkeley, page 333


pageno: 149
notes: Crushed nuts' charcoal applied to burns.
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 149


pageno: 273
notes: Wood used to make planks for houses.
rawsource:
Merriam, C. Hart, 1966, Ethnographic Notes on California Indian Tribes, University of California Archaeological Research Facility, Berkeley, page 273


pageno: 23
notes:
Needles, in water, used ceremonially. In the first ceremony of the fourth day of the Mountain Chant, the medicine man carried a bowl of pine needles in water, in which the patient washed both hands.  He then drank some of it, and finally bathed his feet and legs to the thighs, his arms and shoulders, his body and then his face and head, before he emptied the remainder over his back.

rawsource:
Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 23


pageno: 264
notes: Decoction of raw bark taken for rheumatism.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 264


pageno: 266
notes: Infusion of young trees taken as a blood tonic, 'don't vomit.'
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 266


pageno: 265
notes: Powdered wood used on chafed babies, sores and improperly healed navels.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 265


pageno: 46
notes: Infusion of bark, an important medicine, taken for chest pain.
rawsource:
Smith, Huron H., 1923, Ethnobotany of the Menomini Indians, Bulletin of the Public Museum of the City of Milwaukee 4:1-174, page 46


pageno: 407
notes:
Young staminate catkins of this pine cooked for food and stewed with meat. One might think this would taste rather like pitch, but they assured the writer that is was sweet and had no pitchy flavor.


pageno: 17
rawsource: Akana, Akaiko, 1922, Hawaiian Herbs of Medicinal Value, Honolulu: Pacific Book House, page 17
notes:
Roots chewed to prevent contagious diseases of all sorts, especially skin diseases and eye troubles.


pageno: 259
notes: Used for seasoning.
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 259


pageno: 52
notes:
Heated or cooled poultice of boiled plant and Sitka spruce pitch applied to sore and swollen joints.

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 52


pageno: 42
notes: Young leaves used for 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 42


pageno: 231
notes: Leaves used as poultices.
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 231


pageno: 52
notes: Cut leaves and stems cooked with fatback.
rawsource:
Perry, Myra Jean, 1975, Food Use of  'Wild'  Plants by Cherokee Indians, The University of Tennessee, M.S. Thesis, page 52


pageno: 353
notes: Poultice of chopped, fresh leaves and root applied to snakebites.
rawsource:
Densmore, Frances, 1928, Uses of Plants by the Chippewa Indians, SI-BAE Annual Report #44:273-379, page 353


pageno: 38
notes: Infusion of leaves used as a stomach tonic.
rawsource:
Jones, Volney H., 1931, The Ethnobotany of the Isleta Indians, University of New Mexico, M.A. Thesis, page 38


pageno: 234235
notes: Infusion of leaves used for burns.
rawsource:
Smith, Huron H., 1928, Ethnobotany of the Meskwaki Indians, Bulletin of the Public Museum of the City of Milwaukee 4:175-326, page 234235


pageno: 380381
notes: Poultice of soaked leaves bound on burns, scalds and snakebites.
rawsource:
Smith, Huron H., 1932, Ethnobotany of the Ojibwe Indians, Bulletin of the Public Museum of Milwaukee 4:327-525, page 380381


pageno: 2317
notes: Poultice of pounded leaves applied for medicinal purposes.
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 2317


pageno: 119120
notes: Decoction of root 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 119120


pageno: 71, 72
notes: Poultice of heated leaf bound on swellings and inflammations.
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, 72


pageno: 236
notes: Poultice of chewed leaves used for sores and carbuncles.
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 236


pageno: 46
notes: Poultice of steamed leaves applied to boils.
rawsource:
Baker, Marc A., 1981, The Ethnobotany of the Yurok, Tolowa and Karok Indians of Northwest California, Humboldt State University, M.A. Thesis, page 46


pageno: 242
notes: Seeds ground and made into mush.
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 242


pageno: 349
notes: Plant given to a person to make him more agreeable.
rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 349


pageno: 46, 47
notes: Poultice of specific sides of leaf applied to swellings and other ailments.
rawsource:
Smith, Huron H., 1923, Ethnobotany of the Menomini Indians, Bulletin of the Public Museum of the City of Milwaukee 4:1-174, page 46, 47


pageno: 438
notes: Decoction of whole plant taken for chest and stomach pains.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 438


pageno: 105
notes: Limbs and branches used in house construction.
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 105


pageno: 42
rawsource: Akana, Akaiko, 1922, Hawaiian Herbs of Medicinal Value, Honolulu: Pacific Book House, page 42
notes:
Buds, bark, root bark and other plants pounded and resulting liquid taken for chills and high fever.


pageno: 325
notes: Culms used as a floor and hair brush.
rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 325


pageno: 33
notes: Stems used to form the base of the coils for manufactured plaques.
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 33


pageno: 27
notes: Shafts used to make thatch for houses.
rawsource:
Watahomigie, Lucille J., 1982, Hualapai Ethnobotany, Peach Springs, AZ. Hualapai Bilingual Program, Peach Springs School District #8, page 27


pageno: 120
notes: Decoction of root taken for diarrhea, especially bloody 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 120


pageno: 350
notes: Pollen used in prayer medicine.
rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 350


pageno: 32, 78
notes: Root used to make a laxative.
rawsource:
Tantaquidgeon, Gladys, 1942, A Study of Delaware Indian Medicine Practice and Folk Beliefs, Harrisburg. Pennsylvania Historical Commission, page 32, 78


pageno: 331
notes: Cold infusion of smashed root taken or raw root chewed for a strong physic.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 331


pageno: 25, 26
notes: Decoction of whole plant sprinkled on potato plants to kill potato bugs.
rawsource:
Smith, Huron H., 1923, Ethnobotany of the Menomini Indians, Bulletin of the Public Museum of the City of Milwaukee 4:1-174, page 25, 26


pageno: 96
rawsource: Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 96
notes:
Switches, roots and blossoms used ceremonially. When the Cactus fraternity returned to their chamber from the last dance at sunset, they were whipped with switches and then roots and blossoms were chewed and ejected over the bodies of the whipped people.


pageno: 235236
notes: Compound containing root used as powerful physic.
rawsource:
Smith, Huron H., 1928, Ethnobotany of the Meskwaki Indians, Bulletin of the Public Museum of the City of Milwaukee 4:175-326, page 235236


pageno: 351
notes: Plant used for rheumatism.
rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 351


pageno: 264
notes: Plant used for sapiyi sickness: heart palpitations, yellow skin, body swelling and short breath.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 264


pageno: 368
notes: Infusion of plant taken and poultice of leaves applied to abscesses on limbs.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 368


pageno: 42
notes: Decoction of roots used for respiratory diseases.
rawsource:
Johnston, Alex, 1987, Plants and the Blackfoot, Lethbridge, Alberta. Lethbridge Historical Society, page 42


pageno: 51
notes: Infusion of blooms taken as a blood medicine.
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 51


pageno: 236
notes: Decoction of root taken for heart trouble.
rawsource:
Smith, Huron H., 1928, Ethnobotany of the Meskwaki Indians, Bulletin of the Public Museum of the City of Milwaukee 4:175-326, page 236


pageno: 126
notes:
Root burned for the fragrance. When one burned it in a room before going to bed, it insured sound sleep and caused one to awaken refreshed, rested and feeling young, so it is said.


pageno: 45
notes: Stalks boiled, strained and juice used as a beverage.
rawsource:
Jones, Anore, 1983, Nauriat Niginaqtuat = Plants That We Eat, Kotzebue, Alaska.  Maniilaq Association Traditional Nutrition Program, page 45


pageno: 45
notes:
Stored stalks boiled, mixed with cranberries, raisins, dried apples or peaches & eaten as a dessert.

rawsource:
Jones, Anore, 1983, Nauriat Niginaqtuat = Plants That We Eat, Kotzebue, Alaska.  Maniilaq Association Traditional Nutrition Program, page 45


pageno: 72
notes: Root 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 72


pageno: 314
notes: Decoction of whole plant used for miscarriage injuries.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 314


pageno: 286
notes: Strong infusion of whole plant taken freely to prevent abortion.
rawsource:
Campbell, T.N., 1951, Medicinal Plants Used by Choctaw, Chickasaw, and Creek Indians in the Early Nineteenth Century, Journal of the Washington Academy of Sciences 41(9):285-290, page 286


pageno: 40
notes: Infusion of plant and another plant given to children for diarrhea.
rawsource:
Rousseau, Jacques, 1945, Le Folklore Botanique De Caughnawaga, Contributions de l'Institut botanique l'Universite de Montreal 55:7-72, page 40


pageno: 238
notes: Decoction of whole plant taken, especially by children, 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 238


pageno: 263
notes: Root used as a tonic.
rawsource:
Veniamenov, I., 1840, Notes on the Islands in the Unalaska District, St. Petersburg -- Translated by HRAF, page 263


pageno: 19
notes: Roots eaten raw and cooked.
rawsource:
Jones, Anore, 1983, Nauriat Niginaqtuat = Plants That We Eat, Kotzebue, Alaska.  Maniilaq Association Traditional Nutrition Program, page 19


pageno: 53
notes: Cooked leaves used for food.
rawsource:
Perry, Myra Jean, 1975, Food Use of  'Wild'  Plants by Cherokee Indians, The University of Tennessee, M.S. Thesis, page 53


pageno: 23, 24
notes: Cold infusion of plant used as ceremonial chant lotion.
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 23, 24


pageno: 236237
notes: Used to wipe anus for bloody flux.
rawsource:
Smith, Huron H., 1928, Ethnobotany of the Meskwaki Indians, Bulletin of the Public Museum of the City of Milwaukee 4:175-326, page 236237


pageno: 161
notes: Leaves used for bleeding.
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 161


pageno: 303
notes: Infusion of roots used as a wash for sore eyes.
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 303


pageno: 158
notes: Rhizomes used for chest 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 158


pageno: 30
notes: Rhizomes growing on the wild crabapple used for gas.
rawsource:
Turner, Nancy J. and Barbara S. Efrat, 1982, Ethnobotany of the Hesquiat Indians of Vancouver Island, Victoria. British Columbia Provincial Museum, page 30


pageno: 264
notes:
Roots scorched, pounded, cut in bite size pieces, dipped in oil and chewed and sucked by old people.


pageno: 220
notes: Rhizomes used for internal ailments.
rawsource:
Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 220


pageno: 64
notes: Licorice flavored rhizomes chewed and juice swallowed for coughs.
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 64


pageno: 80, 81
notes: Plant used as an excellent alterative for venereal complaints.
rawsource:
Swan, James Gilchrist, 1869, The Indians of Cape Flattery ... Washington Territory, Washington, DC. Smithsonian Institution, page 80, 81


pageno: 91
notes: Rhizomes chewed or infusion of rhizomes 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 91


pageno: 291
notes: Infusion of plant used to steam and bathe the body for insanity.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 291


pageno: 221
notes: Species 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 221


pageno: 123
notes: Used to make a medicinal tea 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 123


pageno: 60, 61
notes: Poultice used for inflamed swellings and wounds and infusion taken for hives.
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 60, 61


pageno: 13
notes: Infusion of crushed stems taken for the measles.
rawsource:
Gunther, Erna, 1973, Ethnobotany of Western Washington, Seattle. University of Washington Press. Revised edition, page 13


pageno: 55
notes: Infusion of plant used for urine retention.
rawsource:
Rousseau, Jacques, 1948, Ethnobotanique Et Ethnozoologie Gaspesiennes, Archives de Folklore 3:51-64, page 55


pageno: 32
notes: Young shoots or fiddleheads chewed for cancer of the womb.
rawsource:
Turner, Nancy J. and Barbara S. Efrat, 1982, Ethnobotany of the Hesquiat Indians of Vancouver Island, Victoria. British Columbia Provincial Museum, page 32


pageno: 378
notes:
Fronds used in a game played by adults of both sexes to see who had the longest wind. Beginning at the bottom of the frond, the player touched each leaflet, first on one side of the stem and then the other and said 'tiip'  each time he touched a leaflet.  Whoever went the farthest up the frond won.  There was no gambling on this game.


pageno: 265
notes: Boughs placed under bed of young girl to have as many children as plants.
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 265


pageno: 221
notes:
Fronds used in the game, pile pile. The game, pile pile, was played frequently in Neah Bay earlier this century and went as follows:  one would take a deep breath and pluck the pinnae one by one saying 'pile' for each, all in one breath.  The winner was the one who reached the top (apex) of the frond, pulled the most pinnae off, before running out of breath.  In Neah Bay anyone could play this game, but among the Nitinaht, where adults also play pile pile, the game was a family privilege exercised at big potlatches.


pageno: 56
notes: Leaves used to make a 'hula hula skirt' as part of the costume of some male, tsaika dancers.
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 56


pageno: 36
notes: Plant used to decorate graves.
rawsource:
Mahar, James Michael., 1953, Ethnobotany of the Oregon Paiutes of the Warm Springs Indian Reservation, Reed College, B.A. Thesis, page 36


pageno: 47
notes: Fronds used to line an earth baking oven or sand leaching basin.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 47


pageno: 89
notes: Plant rubbed on the hands to bring luck in whaling and sturgeon fishing.
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 89


pageno: 59
notes: Plant chewed by women in labor to speed up the process.
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 59


pageno: 293
notes: Infusion of inner bark taken to 'cleans you out after a cold.'
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 293


pageno: 378
notes: Shoots used to make baskets.
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 378


pageno: 148
notes: Buds used to make a salve and applied to open sores.
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 148


pageno: 54
notes: Branches with leaves used in a sweat bath for pains similar to rheumatism.
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 54


pageno: 52
notes: Poultice of fresh leaves applied to a sore to draw out the infection.
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 52


pageno: 121122
notes: Decoction of sap taken for stomach disorders.
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 121122


pageno: 80, 81
notes: Buds melted with tallow and used as ointment for sores or eczema.
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, 81


pageno: 292
notes: Used for arthritis.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 292


pageno: 52
notes: Decoction of resinous buds in fat used in the nostrils for a headcold.
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


pageno: 68
notes: Inner bark and sap used for food.
rawsource:
Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 68


pageno: 203
notes: Sap eaten dried.
rawsource:
Fleisher, Mark S., 1980, The Ethnobotany of the Clallam Indians of Western Washington, Northwest Anthropological Research Notes 14(2):192-210, page 203


pageno: 75
notes: Decoction of buds mixed with deer fat and used to make a fragrant salve.
rawsource:
Turner, Nancy J. and Barbara S. Efrat, 1982, Ethnobotany of the Hesquiat Indians of Vancouver Island, Victoria. British Columbia Provincial Museum, page 75


pageno: 60
notes: Infusion of bark used for medicine.
rawsource:
Reagan, Albert B., 1936, Plants Used by the Hoh and Quileute Indians, Kansas Academy of Science 37:55-70, page 60


pageno: 349
notes: Wood used to make canoes.
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 349


pageno: 126
notes: Resin used as a salve for wounds and cuts.
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 126


pageno: 241
notes: Fibers, dog hair and nettles used to make stronger ropes.
rawsource:
Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 241


pageno: 134
notes: Infusion of buds taken for gonorrhea.
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 134


pageno: 116
notes: Buds boiled with grease, strained, combined with an unknown ingredient and used as hair dressing.
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 116


pageno: 116
notes:
Buds used as a binding agent to glue duck feathers to red cedar hoops used for festive applications.

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 116


pageno: 61
notes: Wood used for fuel.
rawsource:
Mahar, James Michael., 1953, Ethnobotany of the Oregon Paiutes of the Warm Springs Indian Reservation, Reed College, B.A. Thesis, page 61


pageno: 276
notes: Decoction of bark taken 'for your health' after childbirth if someone close had passed away.
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 276


pageno: 276
notes:
Decoction of buds taken for 'some kind of disease.' It was cautioned that one should not drink too much of this decoction because it would kill you.


pageno: 276
notes:
Dried inner bark packaged into small, fist sized bundles and used as a soap substitute. Each person carried his own package with him.  Men's and women's were packaged differently.  The soap was also used as a laundry soap.


pageno: 47
notes: Decoction of shoot tips used for 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 47


pageno: 36
notes: Brown, gummy leaf buds scratched and used to make a green dye.
rawsource:
Hart, Jeffrey A., 1981, The Ethnobotany of the Northern Cheyenne Indians of Montana, Journal of Ethnopharmacology 4:1-55, page 36


pageno: 26, 78
notes: Simple or compound infusion taken for 'weakness and debility in women.'
rawsource:
Tantaquidgeon, Gladys, 1942, A Study of Delaware Indian Medicine Practice and Folk Beliefs, Harrisburg. Pennsylvania Historical Commission, page 26, 78


pageno: 19
notes: Used to make poles for the ceremonial tepee.
rawsource:
Vestal, Paul A. and Richard Evans Schultes, 1939, The Economic Botany of the Kiowa Indians, Cambridge MA. Botanical Museum of Harvard University, page 19


pageno: 57
notes: Bark eaten by horses.
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 57


pageno: 12
notes: Decoction of stems, bark and leaves used as a steambath for snakebites.
rawsource:
Taylor, Linda Averill, 1940, Plants Used As Curatives by Certain Southeastern Tribes, Cambridge, MA. Botanical Museum of Harvard University, page 12


pageno: 39
notes: Smaller limbs and leaves used for thatching houses.
rawsource:
Jones, Volney H., 1931, The Ethnobotany of the Isleta Indians, University of New Mexico, M.A. Thesis, page 39


pageno: 43
notes: Catkins eaten raw.
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 43


pageno: 38
notes: Wood used for firewood, fenceposts, vigas (heavy rafters) yand tinder boxes.
rawsource:
Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 38


pageno: 42
notes: Wood used to make many artifacts.
rawsource:
Robbins, W.W., J.P. Harrington and B. Freire-Marreco, 1916, Ethnobotany of the Tewa Indians, SI-BAE Bulletin #55, page 42


pageno: 106
notes: Infusion of bark and leaves used to wet a handkerchief and tie it around the head 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 106


pageno: 213
notes: Peeled stems split and used to make baskets.
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 213


pageno: 46
notes: Infusion of bark or leaves taken for colds.
rawsource:
Curtin, L. S. M., 1957, Some Plants Used by the Yuki Indians ... II. Food Plants, The Masterkey 31:85-94, page 46


pageno: 387388
notes: Infusion of young root used as a 'hemostatic.'
rawsource:
Smith, Huron H., 1932, Ethnobotany of the Ojibwe Indians, Bulletin of the Public Museum of Milwaukee 4:327-525, page 387388


pageno: 410
notes: Cambium layer scraped, boiled and eaten, something like eggs.
rawsource:
Smith, Huron H., 1932, Ethnobotany of the Ojibwe Indians, Bulletin of the Public Museum of Milwaukee 4:327-525, page 410


pageno: 29
notes: Branches used to complete the building of the lodge.
rawsource:
Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 29


pageno: 28
notes: Bark fed to horses during war parties.
rawsource:
Johnston, Alex, 1987, Plants and the Blackfoot, Lethbridge, Alberta. Lethbridge Historical Society, page 28


pageno: 68
notes: Fresh bark growth scraped and given to children with worms.
rawsource:
Carrier Linguistic Committee, 1973, Plants of Carrier Country, Fort St. James, BC. Carrier Linguistic Committee, page 68


pageno: 21
notes: Decoction of bark made into a syrup and used to set broken bones.
rawsource:
Bocek, Barbara R., 1984, Ethnobotany of Costanoan Indians, California, Based on Collections by John P. Harrington, Economic Botany 38(2):240-255, page 21


pageno: 360
notes: Bark, similar to oats, used for horse feed.
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 360


pageno: 360
notes:
Inner bark eaten in the spring and winter for the sweet taste and agreeable flavor. In the winter, the inner bark was chewed to extract the sweetness, but the fiber was rejected.

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 360


pageno: 360
notes:
Plant used in the tree burial of old times. The body was either placed in hollow tree trunks or laid on a support placed across branches.

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 360


pageno: 346
notes: 'Berries' chewed as gum, particularly with chili.
rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 346


pageno: 3
notes: New shoots used in basketry.
rawsource:
Watahomigie, Lucille J., 1982, Hualapai Ethnobotany, Peach Springs, AZ. Hualapai Bilingual Program, Peach Springs School District #8, page 3


pageno: 50
notes: Sap used as flavoring for wild strawberries.
rawsource:
Basehart, Harry W., 1974, Apache Indians XII. Mescalero Apache Subsistence Patterns and Socio-Political Organization, New York. Garland Publishing Inc., page 50


pageno: 37
notes: Trunks used to build the Sun Dance Lodge.
rawsource:
Hart, Jeffrey A., 1981, The Ethnobotany of the Northern Cheyenne Indians of Montana, Journal of Ethnopharmacology 4:1-55, page 37


pageno: 286
notes: Decoction of bark taken as a laxative.
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 286


pageno: 245
notes: Decoction of buds used as a nasal salve by children and adults for colds and coughs.
rawsource:
Smith, Huron H., 1928, Ethnobotany of the Meskwaki Indians, Bulletin of the Public Museum of the City of Milwaukee 4:175-326, page 245


pageno: 38
notes:
Tree important to the Sun's House Chant. This tree, according to legend, has the distinction of being the first tree against which the bear rubs his back in the Sun's House Chant.  The others are red willow, fir and chokecherry.


pageno: 388
notes: Poultice of bark applied to cuts and wounds.
rawsource:
Smith, Huron H., 1932, Ethnobotany of the Ojibwe Indians, Bulletin of the Public Museum of Milwaukee 4:327-525, page 388


pageno: 81
notes: Burned bark ashes mixed with lard and used as a salve for sores on horses.
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


pageno: 120121
notes: Decoction of bark taken over a long period of time for venereal disease.
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 120121


pageno: 277
notes:
Powdery substance from bark rubbed on girls' armpits so that they would not grow underarm hair. The powder was rubbed on girls' armpits after their first menstrual period.  Young men, too, rubbed the powdery substance on their arms and faces to prevent the growth of hair.

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 277


pageno: 277
notes:
Decoction of branches used to wash traps, guns, buckskins and hunters. The decoction was used to wash humans such as hunters who desired to be exceptionally 'clean.'


pageno: 33
notes: Boughs and bark fed to horses during winter.
rawsource:
Kraft, Shelly Katheren, 1990, Recent Changes in the Ethnobotany of Standing Rock Indian Reservation, University of North Dakota, M.A. Thesis, page 33


pageno: 131
notes: Plant gathered and 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 131


pageno: 304
notes: Plant pressed into boxes to form compressed cakes, dried and stored 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 304


pageno: 47
notes: Whole plant formed into flat sheets, pressed in boxes, dried and made into cakes.
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 47


pageno: 126
notes: Fresh seaweed dried for later use.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 126


pageno: 54
notes: Plants formerly sold to the Chinese.
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 54


pageno: 10
notes: Plant made into a cake, cooked in earth oven and stored for winter consumption.
rawsource:
Gifford, E. W., 1967, Ethnographic Notes on the Southwestern Pomo, Anthropological Records 25:10-15, page 10


pageno: 125
notes: Fresh seaweed dried for later use.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 125


pageno: 262
notes: Plants allowed to rot, shaped into cakes, sun dried and eaten with dried salmon at feasts.
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 262


pageno: 262
notes:
Plants sun dried, boiled with clams or creamed corn and eaten with large amounts of oulachen grease.

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 262


pageno: 210
notes: Plant 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 210


pageno: 26
notes: Whalers rubbed four or eight pieces of plant on their arms to make them as strong as the plant.
rawsource:
Turner, Nancy J. and Barbara S. Efrat, 1982, Ethnobotany of the Hesquiat Indians of Vancouver Island, Victoria. British Columbia Provincial Museum, page 26


pageno: 95
notes: Plant chewed raw.
rawsource:
Barrett, S. A., 1952, Material Aspects of Pomo Culture, Bulletin of the Public Museum of the City of Milwaukee 20, page 95


pageno: 127
notes: Infusion of pounded roots taken as a general tonic for pains.
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 127


pageno: 263
notes: Poultice of mashed leaves, roots and subalpine fir pitch used on wounds, to draw out the pain.
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 263


pageno: 77
notes: Root used for unspecified malady.
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 77


pageno: 479
notes: Poultice of roots applied to dog bites.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 479


pageno: 365
notes: Milk of lettuce used, especially in female diseases, as a diuretic.
rawsource:
Smith, Huron H., 1932, Ethnobotany of the Ojibwe Indians, Bulletin of the Public Museum of Milwaukee 4:327-525, page 365


pageno: 107
notes: Seeds used for food.
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 107


pageno: 7
notes: Dried pods used as black dye, pieces buried in wood ashes to deepen the shade.
rawsource:
Murphey, Edith Van Allen, 1990, Indian Uses of Native Plants, Glenwood, Ill. Meyerbooks.  Originally published in 1959, page 7


pageno: 38
notes: Mature pods used for the black designs in baskets.
rawsource:
Watahomigie, Lucille J., 1982, Hualapai Ethnobotany, Peach Springs, AZ. Hualapai Bilingual Program, Peach Springs School District #8, page 38


pageno: 80
notes:
Fresh seed used to clear matter from the eye. A fresh seed was inserted and the closed eye rubbed until the seed was watered out with the matter clinging to it.


pageno: 25
notes: Berries eaten raw.
rawsource:
Johnston, Alex, 1987, Plants and the Blackfoot, Lethbridge, Alberta. Lethbridge Historical Society, page 25


pageno: 44
notes: Infusion of leaves used as a wash for wounds.
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 44


pageno: 45
notes: Seeds ground into flour and used in pancakes.
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 45


pageno: 41
notes:
Bean flour made into pancakes and bread. Beans were gathered, boiled, pounded on a hide or ground on a metate, placed in a pan and worked with the hands until a thick consistency was attained.


pageno: 37
notes: Juice from leaves used for irritated eye lids.
rawsource:
Basehart, Harry W., 1974, Apache Indians XII. Mescalero Apache Subsistence Patterns and Socio-Political Organization, New York. Garland Publishing Inc., page 37


pageno: 63
notes: Leaves made into an eyewash.
rawsource:
Swank, George R., 1932, The Ethnobotany of the Acoma and Laguna Indians, University of New Mexico, M.A. Thesis, page 63


pageno: 176
notes: Pounded bean pulp squeezed for the juice and drunk just like milk.
rawsource:
Buskirk, Winfred, 1986, The Western Apache:  Living With the Land Before 1950, Norman. University of Oklahoma Press, page 176


pageno: 228
notes: Wood used to make the base frame of the cradleboard.
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 228


pageno: 23
notes: Pod used for food.
rawsource:
Gifford, E. W., 1931, The Kamia of Imperial Valley, Washington, D.C. U.S. Government Printing Office, page 23


pageno: 57
notes: Bean pods ground into flour and used to make cakes and tarts.
rawsource:
Romero, John Bruno, 1954, The Botanical Lore of the California Indians, New York. Vantage Press, Inc., page 57


pageno: 181
notes: Unripe beans pounded and mixed with water to make a drink.
rawsource:
Castetter, Edward F. and Willis H. Bell, 1951, Yuman Indian Agriculture, Albuquerque: University of New Mexico Press, page 181


pageno: 58
notes: Wood used to make bows.
rawsource:
Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 58


pageno: 107
notes:
Pounded, rubbed & pulled bark used as a soft fiber for weaving skirts and making diapers for babies.


pageno: 114
notes: Trees used by women as shaded working areas, out of the direct rays of the sun, for grinding food.
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 114


pageno: 32
notes: Beans ground into a meal and used to make cakes.
rawsource:
Hedges, Ken, 1986, Santa Ysabel Ethnobotany, San Diego Museum of Man  Ethnic Technology Notes, No. 20, page 32


pageno: 32
notes:
Wood used to make knives for cutting yucca stalks, pottery paddles & tools for digging pottery clay.

rawsource:
Hedges, Ken, 1986, Santa Ysabel Ethnobotany, San Diego Museum of Man  Ethnic Technology Notes, No. 20, page 32


pageno: 44
notes: Pods soaked in water and used for earache.
rawsource:
Basehart, Harry W., 1974, Apache Indians XII. Mescalero Apache Subsistence Patterns and Socio-Political Organization, New York. Garland Publishing Inc., page 44


pageno: 118
notes: Roots and bark had medicinal value.
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 118


pageno: 45
notes: Roots used to make cradleboard frames.
rawsource:
Watahomigie, Lucille J., 1982, Hualapai Ethnobotany, Peach Springs, AZ. Hualapai Bilingual Program, Peach Springs School District #8, page 45


pageno: 43
notes: Pods chewed for the starch content and agreeable taste.
rawsource:
Jones, Volney H., 1931, The Ethnobotany of the Isleta Indians, University of New Mexico, M.A. Thesis, page 43


pageno: 123
notes: Infusion of gummy exudate on bark used as an eyewash.
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 123


pageno: 69
notes: Pods twisted into the ear for an earache.
rawsource:
Robbins, W.W., J.P. Harrington and B. Freire-Marreco, 1916, Ethnobotany of the Tewa Indians, SI-BAE Bulletin #55, page 69


pageno: 44
notes: Black sap used to make hair dye.
rawsource:
Watahomigie, Lucille J., 1982, Hualapai Ethnobotany, Peach Springs, AZ. Hualapai Bilingual Program, Peach Springs School District #8, page 44


pageno: 44
notes: Beans formerly eaten as an important 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 44


pageno: 35
notes: Green sticks used to turn roasting ears of corn.
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 35


pageno: 224
notes: Infusion of leaves used for fevers.
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 224


pageno: 90
notes: Infusion of plant used as an eyewash for horses.
rawsource:
Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 90


pageno: 31, 78
notes: Liquid made from plant tops taken and used as a wash for fever.
rawsource:
Tantaquidgeon, Gladys, 1942, A Study of Delaware Indian Medicine Practice and Folk Beliefs, Harrisburg. Pennsylvania Historical Commission, page 31, 78


pageno: 424
notes: Decoction of plants taken for vomiting and diarrhea.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 424


pageno: 177
notes: Sun dried plums stored for winter use.
rawsource:
Grinnell, George Bird, 1972, The Cheyenne Indians - Their History and Ways of Life Vol.2, Lincoln. University of Nebraska Press, page 177


pageno: 364
notes: Fruit boiled, pitted and dried for winter use.
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 364


pageno: 87
notes:
Sprout or young growth made into a wand and used ceremonially. The sprout or young growth was made into a wand by peeling it and painting it with emblematic colors and designs.  An offering which consisted of tobacco or anything acceptable to higher powers was attached to the top of the wand and usually made for the benefit of the sick.  The offering could be made anywhere and by anyone as long as it was executed with appropriate ceremony, but was most efficiently performed if an altar were prepared at which the wand was placed upright with the offering fastened near the top.


pageno: 145
notes: Fruit sun dried and boiled in water to make coffee.
rawsource:
Waugh, F. W., 1916, Iroquis Foods and Food Preparation, Ottawa. Canada Department of Mines, page 145


pageno: 46
notes: Fruits eaten for 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 46


pageno: 270
notes: Infusion of twigs taken for asthma.
rawsource:
Tantaquidgeon, Gladys, 1928, Mohegan Medicinal Practices, Weather-Lore and Superstitions, SI-BAE Annual Report #43: 264-270, page 270


pageno: 54
notes: Roots used as a red dye for wool.
rawsource:
Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 54


pageno: 119
notes: Fruit considered a great delicacy, important food and a highly prized food source.
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 119


pageno: 28, 29
notes: Compound used as a blood tonic.
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 28, 29


pageno: 58
notes: Decoction of root and inner bark taken daily for heart trouble.
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 58


pageno: 272
notes: Wood used for carving.
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 272


pageno: 73
notes:
Bark used to wrap the joints of implements such as harpoons, where the head is fixed to the shaft. First some pitch was smeared over the joint, then the cherry bark was wrapped around and bound tightly with twine or sinew.  Finally more pitch was plastered over to make the joint completely watertight.  Cherry bark is both strong and flexible and is decorative as well.


pageno: 98-99
notes: Fruit 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 98-99


pageno: 266
notes: Bark used as a blood purifier.
rawsource:
Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 266


pageno: 120
notes: Infusion of bark taken as a general tonic for healing any sickness.
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 120


pageno: 85
notes: Infusion of bark used as an eye medicine.
rawsource:
Mahar, James Michael., 1953, Ethnobotany of the Oregon Paiutes of the Warm Springs Indian Reservation, Reed College, B.A. Thesis, page 85


pageno: 263
notes:
Tough, waterproof bark used with grass stems for imbrication of coiled split cedar root baskets. The basket was either left a natural light reddish brown color or was dyed by burying it in damp earth or letting it sit in a rusty tin can.  After being buried a short time, it became a dark brown color and when kept for a longer time, it became black.


pageno: 30
notes: Dried fruit used as an ingredient in making candy.
rawsource:
Vestal, Paul A. and Richard Evans Schultes, 1939, The Economic Botany of the Kiowa Indians, Cambridge MA. Botanical Museum of Harvard University, page 30


pageno: 194
notes:
Sun dried fruit kernels made into a flour and cooked in an earthen vessel. The sun dried fruit kernels were extracted from the shells, made into a flour and then leached to remove the bitterness.  The flour was either leached with hot water, placed in a rush basket and warm water poured over it or placed in a sand hole and warm water poured over it to remove the bitterness.

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 194


pageno: 184
notes: Infusion of inner bark taken for coughs.
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 184


pageno: 95
notes: Fruit eaten.
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 95


pageno: 53
notes: Infusion of inner bark used for sore eyes.
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 53


pageno: 359
notes: Compound of roots applied as a salve to burns.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 359


pageno: 91
notes: Bark and another bark used to make cough syrup.
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 91


pageno: 385
notes: Inner bark used as a cough remedy.
rawsource:
Smith, Huron H., 1932, Ethnobotany of the Ojibwe Indians, Bulletin of the Public Museum of Milwaukee 4:327-525, page 385


pageno: 409
notes:
Berries used for food. The pin cherry was abundant around the Flambeau Reservation and the Ojibwe were fond of it.  It was an education in itself to see a group of Ojibwe women working on mats with a supply of fruit laden branches beside them.  With one hand they would start a stream of berries into the mouth and the stream of cherry stones ejected from the other corner of the mouth seemed ceaseless.  The Pillager Ojibwe also had the tree and used it is the same manner.


pageno: 108
notes: Cherries eaten as the women worked making 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 108


pageno: 47, 48
notes: Decoction or teaspoon of parched seed kernels taken for worms.
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 47, 48


pageno: 224
notes: Dried fruits pounded, stewed and the water drunk.
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 224


pageno: 2221
notes: Fruit used dried.
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 2221


pageno: 88
notes: Fruit dried for winter use.
rawsource:
Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 88


pageno: 28
notes: Decoction of bark used as a wash for chills and fevers.
rawsource:
Taylor, Linda Averill, 1940, Plants Used As Curatives by Certain Southeastern Tribes, Cambridge, MA. Botanical Museum of Harvard University, page 28


pageno: 362
notes: Decoction of bark taken or poultice applied to forehead and neck for headaches.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 362


pageno: 361
notes: Compound infusion of bark and roots taken as a blood purifier.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 361


pageno: 360
notes: Decoction of bark taken for consumption or an 'old cough.'
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 360


pageno: 60
notes: Bark used for colds.
rawsource:
Chandler, R. Frank, Lois Freeman and Shirley N. Hooper, 1979, Herbal Remedies of the Maritime Indians, Journal of Ethnopharmacology 1:49-68, page 60


pageno: 48
notes: Berries used for diarrhea.
rawsource:
Basehart, Harry W., 1974, Apache Indians XII. Mescalero Apache Subsistence Patterns and Socio-Political Organization, New York. Garland Publishing Inc., page 48


pageno: 111
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 111


pageno: 185
notes: Infusion of bark and sweet flag taken for coughs.
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 185


pageno: 96
notes: Cherries used to make wine.
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 96


pageno: 113
notes: Fruits used to make a wine.
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 113


pageno: 190
notes: Berries eaten raw.
rawsource:
Buskirk, Winfred, 1986, The Western Apache:  Living With the Land Before 1950, Norman. University of Oklahoma Press, page 190


pageno: 42
notes: Unripened berries pulverized and used for diarrhea.
rawsource:
Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 42


pageno: 95
notes: Fruits dried and used as a winter food.
rawsource:
Parker, Arthur Caswell, 1910, Iroquois Uses of Maize and Other Food Plants, Albany, NY. University of the State of New York, page 95


pageno: 38
notes: Leaves used to make a tea 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 38


pageno: 49, 50
notes: Infusion of inner bark or decoction of berries taken for diarrhea.
rawsource:
Smith, Huron H., 1923, Ethnobotany of the Menomini Indians, Bulletin of the Public Museum of the City of Milwaukee 4:1-174, page 49, 50


pageno: 2222
notes: Berries used dried.
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 2222


pageno: 326
notes:
Fruit pounded with the pits, made into thin cakes and dried for winter use. The dried cakes were used in winter with dried corn or cooked alone with sugar.


pageno: 77, 78
notes: Bark used in an eyewash and berries used to make tonic drink.
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 77, 78


pageno: 264
notes: Decoction of twigs 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 264


pageno: 273
notes: Poultice of mashed leaves applied to oral abscesses.
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 273


pageno: 19
notes:
Fruit used as an important ingredient in the preparation of 'pemmican.' Pemmican was made by the Sioux and other tribes by mixing certain berries, such as the buffalo berry, the choke cherry and the sarvice berry with the fat of the buffalo, pounding up the whole which was then packed away in skins.  Sometimes jerked buffalo was put into an oven to render it brittle, beaten up on a skin with these berries, some marrow fat being added to give consistency, and finally packed in skin bags.  This was a regular article of commerce and highly prized by the old trappers and hunters for its portability as a condensed food and for its keeping qualities.  Later the flesh and tallow of the ox was substituted for that of the buffalo and is still used to some extent.


pageno: 123124
notes: Dried, pulverized bark smoked for headache or headcold.
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 123124


pageno: 99
notes: Fruits added to hot water and used as a beverage.
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 99


pageno: 48
notes: Fruit 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 48


pageno: 88, 89
notes: Fruit prepared in unspecified way and used in old-time ceremonies.
rawsource:
Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 88, 89


pageno: 124
notes: Decoction of dried plant used as an eyewash.
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 124


pageno: 125126
notes: Decoction of plant used as a head wash for headaches.
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 125126


pageno: 143
notes: Plant used to make black paint for wood.
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 143


pageno: 352
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 352


pageno: 663664
notes: Compound decoction of plant used many ways for nervousness or sleeplessness.
rawsource:
Swanton, John R, 1928, Religious Beliefs and Medical Practices of the Creek Indians, SI-BAE Annual Report #42:473-672, page 663664


pageno: 51, 52
notes: Compound used for local pains, muscular cramps and twitching.
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 51, 52


pageno: 214215
notes: Smudge of herb used to 'bring back a loss of mind.'
rawsource:
Smith, Huron H., 1928, Ethnobotany of the Meskwaki Indians, Bulletin of the Public Museum of the City of Milwaukee 4:175-326, page 214215


pageno: 43
notes: Cottony flower tops used like stuffing to line deer antler head disguises.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 43


pageno: 53
notes:
Decoction of leaves used for bathing sore, swollen, crippled or paralyzed limbs caused by arthritis.


pageno: 195
notes: Bark and wood used for firewood.
rawsource:
Fleisher, Mark S., 1980, The Ethnobotany of the Clallam Indians of Western Washington, Northwest Anthropological Research Notes 14(2):192-210, page 195


pageno: 179
notes: Poultice of pitch and roasted, pounded frogs applied for unspecified serious illness.
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 179


pageno: 44
notes:
Pitch laden bark and limbs used as an excellent fuel. In Hesquiat mythology, Black Bear used to break off Douglas fir bark with one swipe of his paw and pile it on end in the fire.  Raven wanted to have a meal with Bear and he tried to imitate Bear in collecting fuel, but he could not break off the bark; he only hurt himself.  When the fire was going, Bear put his paws up to the fire and oil dripped out of them into a dish.  Raven watched him doing this, and when Bear went over to eat at Raven's house, Raven tried to produce oil in a similar manner.  But no oil came out of his feet, and his claws burned and shrivelled up into their present state.


pageno: 41
notes: Infusion of leaves used for rheumatism.
rawsource:
Jones, Volney H., 1931, The Ethnobotany of the Isleta Indians, University of New Mexico, M.A. Thesis, page 41


pageno: 64
notes: Plant sometimes used in ceremonies.
rawsource:
Swank, George R., 1932, The Ethnobotany of the Acoma and Laguna Indians, University of New Mexico, M.A. Thesis, page 64


pageno: 49
notes: Pitch used like glue.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 49


pageno: 309
notes: Leaves used as a sweatbath for rheumatism.
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 309


pageno: 107
notes: Infusion of plant top used 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 107


pageno: 107
notes:
Boughs used as floor coverings for lodges and sweathouses. The boughs were generally mixed with juniper and sagebrush branches for the sweat house floor coverings.


pageno: 107
notes:
Boughs used in the sweat lodge as a mat for scrubbing the skin. The scrubbing mats prevented them from having body odor and made them feel fresh and clean.


pageno: 107
notes:
Boughs used as scrubbers by boys and girls at puberty because it would bring good luck. The branches were boiled for good luck and good health, either to drink or used as a wash.


pageno: 34
notes: Decoction of first year growth shoots taken as an emetic for anemia.
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 34


pageno: 353
notes: Plant used for the Ni-man and Po-wa-me ceremony.
rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 353


pageno: 464
notes: Plant used for food.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 464


pageno: 354
notes: Plant used with other plants to make medicine stronger.
rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 354


pageno: 160
notes: Blossoms used to make a yellow dye.
rawsource:
Reagan, Albert B., 1929, Plants Used by the White Mountain Apache Indians of Arizona, Wisconsin Archeologist 8:143-61., page 160


pageno: 97
rawsource: Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 97
notes:
Blossoms used by personators of anthropic gods for painting masks and for coloring bodies yellow. The blossoms were used by personators of anthropic gods for painting masks and for coloring their limbs and bodies yellow.  The flowers were ground into a meal and mixed with yellow ocher and urine.


pageno: 34
notes: Stout stem used as a fork to eat buffalo steak.
rawsource:
Vestal, Paul A. and Richard Evans Schultes, 1939, The Economic Botany of the Kiowa Indians, Cambridge MA. Botanical Museum of Harvard University, page 34


pageno: 48
notes: Infusion of roots used for headaches.
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 48


pageno: 58
notes:
Leaves smoked by the masker after the feast celebrating the completion of masks for the Night Chant.

rawsource:
Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 58


pageno: 64
notes: Decoction of root or plant tops taken for internal hemorrhages.
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 64


pageno: 64-66
notes: Decoction of stem taken for muscular pain and stem chewed for facial 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 64-66


pageno: 229
notes: Decoction of leaves rubbed on a child's abdomen for stomachaches.
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 229


pageno: 229
notes:
Leaves made into poison and used on arrow tips for hunting large game and in warfare. The leaves, which had a strong odor, were pounded up together with jimson weed, scorpions and other noxious items.  It was said that even a slight scratch from an arrow so treated would insure death.

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 229


pageno: 229
notes:
Leaves made into poison and used on arrow tips for hunting large game. The leaves, which had a strong odor, were pounded up together with jimson weed, scorpions and other noxious items.  It was said that even a slight scratch from an arrow so treated would insure death.


pageno: 229
notes:
Leaves made into poison and used on arrow tips in warfare. The leaves, which had a strong odor, were pounded up together with jimson weed, scorpions and other noxious items.  It was said that even a slight scratch from an arrow so treated would insure death.


pageno: 185
notes: Roots cooked in ground ovens.
rawsource:
Merriam, C. Hart, 1966, Ethnographic Notes on California Indian Tribes, University of California Archaeological Research Facility, Berkeley, page 185


pageno: 259
notes: Decoction taken for diarrhea.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 259


pageno: 58
notes: Young shoots cut, cooked and eaten like asparagus.
rawsource:
Romero, John Bruno, 1954, The Botanical Lore of the California Indians, New York. Vantage Press, Inc., page 58


pageno: 408
notes:
Young fern sprouts used as a soup material. The tips were thrown into hot water for an hour to rid them of ants, then put into soup stock and thickened with flour.  The flavor resembles wild rice.  Hunters were very careful to live wholly upon this when stalking does in the spring.  The doe feeds upon the fronds and the hunter does also, so that his breath does not betray his presence.  He claims to be able to approach within twenty feet without disturbing the deer, from which distance he can easily make a fatal shot with his bow and arrow.  After killing the deer, the hunter will eat whatever strikes his fancy.

rawsource:
Smith, Huron H., 1932, Ethnobotany of the Ojibwe Indians, Bulletin of the Public Museum of Milwaukee 4:327-525, page 408


pageno: 58
notes: Rhizomes chewed, used as punk in a clam shell and placed in a fire.
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 58


pageno: 90
notes: Infusion of rhizomes taken for vomiting blood, possibly from internal injuries.
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 90


pageno: 90
notes:
Leaves used in a steambath for arthritis. The leaves were placed over red hot rocks in a steaming pit, a little water was added and the person laid on top of the fronds.

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 90


pageno: 90
notes:
Poultice of pounded fronds and leaves applied to sores of any type. Fronds, pounded with a rock, mixed with leaves and melted pine pitch, strained and applied to sores from one to several days.


pageno: 90
notes:
Decoction of leaves used as a bath for broken bones or poultice of leaves used to bind broken bones.


pageno: 90
notes:
Dried, toasted rhizomes beaten with a stick to remove the bark and the white insides used for food. The rhizomes were usually eaten with fish and were said to be very sweet, but one informant's father said it would give her worms.


pageno: 224
notes: Fiddleheads placed on each side of the gums adjacent to the affected tooth for toothaches.
rawsource:
Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 224


pageno: 284
notes: Infusion of plant used 'to correct irregularities and to relieve menstrual pain.'
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 284


pageno: 326
notes: Decoction of roots taken for backache and excessive bloody discharge after giving birth.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 326


pageno: 249
notes: Infusion of plant used as a wash for rheumatism.
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 249


pageno: 80, 81
notes: Poultice of crushed, fresh leaves applied for rheumatism and neuralgia.
rawsource:
Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 80, 81


pageno: 80-82
notes: Poultice of crushed, fresh leaves applied to affected part for rheumatism.
rawsource:
Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 80-82


pageno: 246
notes: Wool from seed heads mixed with pitch and used inside the nostril for nosebleeds.
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 246


pageno: 31
notes: Leaves chewed for arthritis.
rawsource:
Watahomigie, Lucille J., 1982, Hualapai Ethnobotany, Peach Springs, AZ. Hualapai Bilingual Program, Peach Springs School District #8, page 31


pageno: 61
notes: Decoction of leaves and stems or flowers 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 61


pageno: 304
notes: Plant used in a wash for wounds.
rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 304


pageno: 32, 78
notes: Plant used in a wash for wounds.
rawsource:
Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 32, 78


pageno: 34, 78
notes: Bark used as an emetic.
rawsource:
Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 34, 78


pageno: 98
notes:
Outer seed coat used as a purple stain to produce temporary color on arrows, bows and other objects.


pageno: 128
notes: Plant eaten by deer.
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 128


pageno: 126-128
notes: Compound infusion of twigs and leaves taken for tubercular lung 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 126-128


pageno: 82
notes: Bark used to make moccasins.
rawsource:
Mahar, James Michael., 1953, Ethnobotany of the Oregon Paiutes of the Warm Springs Indian Reservation, Reed College, B.A. Thesis, page 82


pageno: 55
notes: Infusion of mashed leaves taken and used as a wash for headaches.
rawsource:
Taylor, Linda Averill, 1940, Plants Used As Curatives by Certain Southeastern Tribes, Cambridge, MA. Botanical Museum of Harvard University, page 55


pageno: 226227
notes: Infusion of leaf used as an alterative 'when a person is all run down.'
rawsource:
Smith, Huron H., 1928, Ethnobotany of the Meskwaki Indians, Bulletin of the Public Museum of the City of Milwaukee 4:175-326, page 226227


pageno: 54
notes: Decoction of plant taken for coughing up blood.
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 54


pageno: 128
notes: Decoction of root taken for liver trouble.
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 128


pageno: 79
notes: Poultice of bruised plant applied to 'tumors.'
rawsource:
Swan, James Gilchrist, 1869, The Indians of Cape Flattery ... Washington Territory, Washington, DC. Smithsonian Institution, page 79


pageno: 81
notes: Plant used for 'derangement' of stomach and bowels.
rawsource:
Swan, James Gilchrist, 1869, The Indians of Cape Flattery ... Washington Territory, Washington, DC. Smithsonian Institution, page 81


pageno: 69
notes: Taxon known and named but no use was specified.
rawsource:
Swank, George R., 1932, The Ethnobotany of the Acoma and Laguna Indians, University of New Mexico, M.A. Thesis, page 69


pageno: 94
notes: Fruits cut up in thin slices, strung on twine, dried and used for food.
rawsource:
Parker, Arthur Caswell, 1910, Iroquois Uses of Maize and Other Food Plants, Albany, NY. University of the State of New York, page 94


pageno: 193
notes: Acorns eaten as a staple food.
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 193


pageno: 194
notes:
Acorns from storage granaries pounded in a mortar and pestle to make a flour. Several methods were used to remove the bitterness from the acorn meal.  The meal was either leached with hot water, placed in a rush basket and warm water poured over it or placed in a sand hole and warm water poured over it to soak away the bitterness.


pageno: 56
notes: Plant used for newborns with bleeding navels.
rawsource:
Romero, John Bruno, 1954, The Botanical Lore of the California Indians, New York. Vantage Press, Inc., page 56


pageno: 80
notes: Acorns sun dried before storing.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 80


pageno: 33
notes: Decoction of chipped bark used as a wash for sores.
rawsource:
Hedges, Ken, 1986, Santa Ysabel Ethnobotany, San Diego Museum of Man  Ethnic Technology Notes, No. 20, page 33


pageno: 78
notes: Compound containing bark used as an antiseptic.
rawsource:
Tantaquidgeon, Gladys, 1942, A Study of Delaware Indian Medicine Practice and Folk Beliefs, Harrisburg. Pennsylvania Historical Commission, page 78


pageno: 303
notes: Compound decoction used to counteract loneliness.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 303


pageno: 221
notes: Compound containing bark used for diarrhea.
rawsource:
Smith, Huron H., 1928, Ethnobotany of the Meskwaki Indians, Bulletin of the Public Museum of the City of Milwaukee 4:175-326, page 221


pageno: 132
notes: Bark used for colds.
rawsource:
Tantaquidgeon, Gladys, 1972, Folk Medicine of the Delaware and Related Algonkian Indians, Harrisburg. Pennsylvania Historical Commission Anthropological Papers #3, page 132


pageno: 401
notes:
Acorns soaked in lye water to remove bitter tannin taste, dried for storage and used to make soup. Lye for leaching acorns was obtained by soaking wood ashes in water.  Acorns were put in a net bag and then soaked in the lye, then rinsed several times in warm water.  The acorns were then dried for storage, and when wanted, pounded into a coarse flour which was used to thicken soups or form a sort of mush.

rawsource:
Smith, Huron H., 1932, Ethnobotany of the Ojibwe Indians, Bulletin of the Public Museum of Milwaukee 4:327-525, page 401


pageno: 128
notes:
Bark boiled with hemlock and soft maple bark and the liquid used to clean the rust from traps. The solution was believed to prevent the trap from becoming rusty again.


pageno: 49
notes: Fruit buried from one to four years to kill the bugs and worms and 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 49


pageno: 56
rawsource: Zigmond, Maurice L., 1981, Kawaiisu Ethnobotany, Salt Lake City. University of Utah Press, page 56
notes:
Acorns stored for future use. Acorns were stored in several different ways.  The granaries, elevated about a foot above the ground to keep out rodents, were made of hardwood poles, usually oak, with sides, top and bottom covered with bark and lined with gray California buckwheat leaves.  Stone lined pits were covered with brush, acorns were piled on a large flat stone and covered with bark.


pageno: 265
notes: Acorns dried and preserved for future use.
rawsource:
Merriam, C. Hart, 1966, Ethnographic Notes on California Indian Tribes, University of California Archaeological Research Facility, Berkeley, page 265


pageno: 56
rawsource: Zigmond, Maurice L., 1981, Kawaiisu Ethnobotany, Salt Lake City. University of Utah Press, page 56
notes:
Wood used to carve a ladle about a foot long. A branch with a bulge was sought and the bulge was hollowed out by burning to form the bowl.  Such a utensil was used for stirring and dipping out foods.


pageno: 310
notes: Leaves chewed for sore throats.
rawsource:
Merriam, C. Hart, 1966, Ethnographic Notes on California Indian Tribes, University of California Archaeological Research Facility, Berkeley, page 310


pageno: 142
notes: Acorns ground into a meal and used to make bread and biscuits.
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 142


pageno: 249
notes: Acorn flour used to make bread.
rawsource:
Sapir, Edward and Leslie Spier, 1943, Notes on the Culture of the Yana, Anthropological Records 3(3):252-253, page 249


pageno: 194
notes:
Stored acorns pounded in a mortar and pestle to make a flour. Several methods were used to remove the bitterness from the acorn meal.  The meal was either leached with hot water, placed in a rush basket and warm water poured over it or placed in a sand hole and warm water poured over it to soak away the bitterness.


pageno: 82
notes: Acorns not used by people but eaten as a favorite food by deer, squirrels, chipmunks, quail & jays.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 82


pageno: 174
notes: Acorns eaten whole and raw, ground on a metate or boiled.
rawsource:
Buskirk, Winfred, 1986, The Western Apache:  Living With the Land Before 1950, Norman. University of Oklahoma Press, page 174


pageno: 355
notes: Plant used in Oaqol ceremony.
rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 355


pageno: 12
notes: Acorns used to make soup.
rawsource:
Watahomigie, Lucille J., 1982, Hualapai Ethnobotany, Peach Springs, AZ. Hualapai Bilingual Program, Peach Springs School District #8, page 12


pageno: 27
notes: Hard, tough wood made into clubs and used in rabbit hunts.
rawsource:
Cook, Sarah Louise, 1930, The Ethnobotany of Jemez Indians., University of New Mexico, M.A. Thesis, page 27


pageno: 374
notes: Acorns ground into flour, soaked in water and baked to make a bread.
rawsource:
Powers, Stephen, 1874, Aboriginal Botany, Proceedings of the California Academy of Science 5:373-9., page 374


pageno: 343
notes: Acorns used to make bread.
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 343


pageno: 81
notes: Acorns sun dried before storing.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 81


pageno: 327
notes: Acorns used to make bread.
rawsource:
Merriam, C. Hart, 1966, Ethnographic Notes on California Indian Tribes, University of California Archaeological Research Facility, Berkeley, page 327


pageno: 52
notes: Acorns ground into flour, leached and eaten.
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 52


pageno: 283
notes: Small square of thick dry bark used to carry fire from one place to another.
rawsource:
Merriam, C. Hart, 1966, Ethnographic Notes on California Indian Tribes, University of California Archaeological Research Facility, Berkeley, page 283


pageno: 79
notes: Round, fleshy insect galls made into a dark hair dye.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 79


pageno: 89
notes: Nut meats pounded into fine meal, winnowed and made into bread.
rawsource:
Curtin, L. S. M., 1957, Some Plants Used by the Yuki Indians ... II. Food Plants, The Masterkey 31:85-94, page 89


pageno: 172
notes:
Pulverized, outer bark dusted on running sores and particularly used for babies with sore umbilicus.


pageno: 84
notes: Acorns used to make mush or soup rather than bread.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 84


pageno: 26
notes: Acorns formerly used for food.
rawsource:
Hart, Jeffrey A., 1981, The Ethnobotany of the Northern Cheyenne Indians of Montana, Journal of Ethnopharmacology 4:1-55, page 26


pageno: 372
notes:
Inner bark boiled with green hazel burs, added to black earth and butternut and used as a black dye.


pageno: 31
notes: Acorns chopped and cooked in soups and meats.
rawsource:
Kraft, Shelly Katheren, 1990, Recent Changes in the Ethnobotany of Standing Rock Indian Reservation, University of North Dakota, M.A. Thesis, page 31


pageno: 221222
notes: Compound containing wood and inner bark used to expel pinworms.
rawsource:
Smith, Huron H., 1928, Ethnobotany of the Meskwaki Indians, Bulletin of the Public Museum of the City of Milwaukee 4:175-326, page 221222


pageno: 402
notes: Acorns treated with lye to remove bitterness and eaten.
rawsource:
Smith, Huron H., 1932, Ethnobotany of the Ojibwe Indians, Bulletin of the Public Museum of Milwaukee 4:327-525, page 402


pageno: 17
notes: Infusion of tree bark coal taken to remove the afterbirth and ease cramps.
rawsource:
Taylor, Linda Averill, 1940, Plants Used As Curatives by Certain Southeastern Tribes, Cambridge, MA. Botanical Museum of Harvard University, page 17


pageno: 524
notes: Boiled acorns used for food in times of scarcity.
rawsource:
Carlson, Gustav G. and Volney H. Jones, 1940, Some Notes on Uses of Plants by the Comanche Indians, Papers of the Michigan Academy of  Science, Arts and Letters 25:517-542, page 524


pageno: 471
notes: Plant used for food.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 471


pageno: 493
notes: Plant used for food.
rawsource:
Sturtevant, William, 1954, The Mikasuki Seminole:  Medical Beliefs and Practices, Yale University, PhD Thesis, page 493


pageno: 369370
notes: Bark used for 'heart troubles and bronchial affections.'
rawsource:
Smith, Huron H., 1932, Ethnobotany of the Ojibwe Indians, Bulletin of the Public Museum of Milwaukee 4:327-525, page 369370


pageno: 327
notes: Acorns freed from tannic acid by boiling with wood ashes and used for food.
rawsource:
Gilmore, Melvin R., 1913, A Study in the Ethnobotany of the Omaha Indians, Nebraska State Historical Society Collections 17:314-57., page 327


pageno: 100
notes:
Dried, ground acorns used as a flour to make gruel. Hardwood ashes and water furnished the lye for soaking the acorns, to swell them and remove the tannic acid.  A bark bag or reticule served to hold the acorns while they were washed through a series of hot and cold water to remove the lye.  Then they were dried in the sun and became perfectly sweet and palatable.  They were ground on depressions of rocks which served as a mortar with a stone pestle, to a flour, which was cooked as a gruel, sometimes called samp.

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 100


pageno: 304
notes: Complex compound decoction used as wash for affected parts of 'Italian itch.'
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 304


pageno: 26
notes: Plant used for fattening.
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 26


pageno: 40
notes:
Twigs used as the framework of a temporary carrying basket. A temporary carrying basket was made of two staves or bows of oak twigs crossed in the center and brought upwards to the hoop.  This framework was then covered with sheep or goatskin.  These carrying baskets were usually made in the field for carrying yucca fruits.

rawsource:
Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 40


pageno: 40
notes:
Used to make throwing sticks. The Navajo throwing stick, which was of oak, was made by whittling the piece down to the shape of a batten and then heating it and bending it over the knee to give it a slight curve.


pageno: 40
notes:
Branches used to make clubs. In warfare, clubs were used by some of the warriors.  The older type consisted of a grooved stone, which was hafted by twisting a small branch from an oak twice around the grooved section of the stone and tying the free ends together.


pageno: 18
notes: Infusion of twig juice taken for dysentery.
rawsource:
Taylor, Linda Averill, 1940, Plants Used As Curatives by Certain Southeastern Tribes, Cambridge, MA. Botanical Museum of Harvard University, page 18


pageno: 55
notes: Bark used for medicine.
rawsource:
Romero, John Bruno, 1954, The Botanical Lore of the California Indians, New York. Vantage Press, Inc., page 55


pageno: 55
notes:
Bark blended with other oak barks and roots and used to make a light or dark brown dye for buckskin.

rawsource:
Romero, John Bruno, 1954, The Botanical Lore of the California Indians, New York. Vantage Press, Inc., page 55


pageno: 50
notes: Decoction of roots taken or poultice of pounded roots applied for grippe.
rawsource:
Vestal, Paul A. and Richard Evans Schultes, 1939, The Economic Botany of the Kiowa Indians, Cambridge MA. Botanical Museum of Harvard University, page 50


pageno: 123
notes: Used for baby diapers and other sanitary purposes.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 123


pageno: 325
notes: Compound decoction of roots taken by men and women for epilepsy.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 325


pageno: 379
notes: Entire plant boiled and eaten.
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 379


pageno: 30
notes: Flower put under the chin by a child, if yellow was reflected, the child would like butter.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 30


pageno: 239240
notes: Flower stigmas used as snuff to induce sneezing for catarrh and head colds.
rawsource:
Smith, Huron H., 1928, Ethnobotany of the Meskwaki Indians, Bulletin of the Public Museum of the City of Milwaukee 4:175-326, page 239240


pageno: 48
notes: Roots used for 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 48


pageno: 65
notes: Roots considered good to eat.
rawsource:
Swank, George R., 1932, The Ethnobotany of the Acoma and Laguna Indians, University of New Mexico, M.A. Thesis, page 65


pageno: 23
notes: Plants soaked and eaten by starving persons before eating other food.
rawsource:
Oswalt, W. H., 1957, A Western Eskimo Ethnobotany, Anthropological Papers of the University of Alaska 6:17-36, page 23


pageno: 75
notes: Plant used as an astringent medicine for unspecified 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 75


pageno: 65
notes:
Roots carried while deer hunting to prevent craziness. Chewing the root prevented craziness which occurred if a wounded deer blew his breath into one's face.


pageno: 36, 84
notes: Plant used for postpartum hemorrhage.
rawsource:
Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 36, 84


pageno: 374
notes: Infusion of bark taken as a cathartic.
rawsource:
Merriam, C. Hart, 1966, Ethnographic Notes on California Indian Tribes, University of California Archaeological Research Facility, Berkeley, page 374


pageno: 340
notes: Stalks used to make pie.
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 340


pageno: 54
notes: Fermented stems, leaves and young flower buds frozen through the winter.
rawsource:
Jones, Anore, 1983, Nauriat Niginaqtuat = Plants That We Eat, Kotzebue, Alaska.  Maniilaq Association Traditional Nutrition Program, page 54


pageno: 54
notes:
Fermented stems, leaves and young flower buds eaten with walrus blubber, any kind of blubber or oil. Stems, leaves and young flower buds were preserved by fermenting in water.  A barrel was filled with clean, unchopped roseroot plants which were covered with water.  Plants were pressed under the water with a plate and stored in a medium warm to cool place to ferment.  If it was too cold, the roseroot wouldn't ferment.  If it was too warm, it might spoil first.  In two to three weeks, or, when the plants were squashed together, the lids were taken off and another batch of roseroot was added and covered again.  More water was added, when necessary, to cover the plants.  Roseroot was continuously added and let to ferment down until the barrel was full.  When the taste was just right, the batches were taken out and put into plastic bags, plants and juice together and frozen.


pageno: 216
notes: Branches used in bottoms of berry baskets and on top of the berries to keep them fresh.
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 216


pageno: 98
notes: Flowers used in dance wreathes at the Strawberry Festival.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 98


pageno: 32
notes: Leaves mixed with tobacco and smoked.
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 32


pageno: 312
notes: Berries pounded and eaten.
rawsource:
Merriam, C. Hart, 1966, Ethnographic Notes on California Indian Tribes, University of California Archaeological Research Facility, Berkeley, page 312


pageno: 36
notes: Decoction of bark used as a wash for blisters.
rawsource:
Taylor, Linda Averill, 1940, Plants Used As Curatives by Certain Southeastern Tribes, Cambridge, MA. Botanical Museum of Harvard University, page 36


pageno: 99, 100
notes: Red leaves dried and used for smoking.
rawsource:
Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 99, 100


pageno: 55
notes: Fruits used as a purgative.
rawsource:
Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 55


pageno: 37
notes: Plant used to 'purify' the body and mind.
rawsource:
Vestal, Paul A. and Richard Evans Schultes, 1939, The Economic Botany of the Kiowa Indians, Cambridge MA. Botanical Museum of Harvard University, page 37


pageno: 354
notes: Inner bark of trunk or twig used in compounds as astringents.
rawsource:
Smith, Huron H., 1932, Ethnobotany of the Ojibwe Indians, Bulletin of the Public Museum of Milwaukee 4:327-525, page 354


pageno: 424
notes: Inner bark and central pith of the stem mixed with bloodroot and used for the orange color.
rawsource:
Smith, Huron H., 1932, Ethnobotany of the Ojibwe Indians, Bulletin of the Public Museum of Milwaukee 4:327-525, page 424


pageno: 149
notes: Decoction of shredded bark with another plant taken for ulcers.
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 149


pageno: 49
notes: Fruits eaten for 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 49


pageno: 370
notes: Decoction of roots taken for irregular menses.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 370


pageno: 372
notes: Infusion of bark given to newborn babies as a physic.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 372


pageno: 371
notes: Decoction of inner bark used for itching, bruises, bumps or black eyes.
rawsource:
Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 371


pageno: 356
notes: Roots used as deodorant.
rawsource:
Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians.  Garland: New York., page 356


pageno: 35, 84
notes: Compound containing root used for 'consumption.'
rawsource:
Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 35, 84


pageno: 15
notes: Roots boiled and used to make a dye.
rawsource:
Watahomigie, Lucille J., 1982, Hualapai Ethnobotany, Peach Springs, AZ. Hualapai Bilingual Program, Peach Springs School District #8, page 15


pageno: 66
notes: Infusion of leaves used as an emetic.
rawsource:
Swank, George R., 1932, The Ethnobotany of the Acoma and Laguna Indians, University of New Mexico, M.A. Thesis, page 66


pageno: 39
notes: Berries eaten for stomach troubles.
rawsource:
Vestal, Paul A. and Richard Evans Schultes, 1939, The Economic Botany of the Kiowa Indians, Cambridge MA. Botanical Museum of Harvard University, page 39


pageno: 195
notes: Berries ground into a meal and used for food.
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 195


pageno: 26
notes: Berries used to make juice.
rawsource:
Lynch, Regina H., 1986, Cookbook, Chinle, AZ. Navajo Curriculum Center, Rough Rock Demonstration School, page 26


pageno: 35, 36
notes: Leaves chewed for stomachache.
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 35, 36


pageno: 129
notes: Dried, powdered fruits used as an astringent for smallpox sores.
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


pageno: 49
notes: Wood used to make bows.
rawsource:
Robbins, W.W., J.P. Harrington and B. Freire-Marreco, 1916, Ethnobotany of the Tewa Indians, SI-BAE Bulletin #55, page 49


pageno: 81
rawsource: Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 81
notes:
Stems, with the bark removed, used in making fine 'Apache' and other baskets. The bark covered stems were used to form patterns in the weave.


pageno: 35
notes: Stems used to make the warp and weft of baskets.
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 35


pageno: 114
notes: Berries steeped in water, sweetened with sugar and drunk like lemonade.
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 114


pageno: 69, 82
notes: Infusion of berries taken for diarrhea.
rawsource:
Tantaquidgeon, Gladys, 1942, A Study of Delaware Indian Medicine Practice and Folk Beliefs, Harrisburg. Pennsylvania Historical Commission, page 69, 82


pageno: 251
notes:
Used with blackberry roots, mountain holly, lily roots and mountain raspberry roots for consumption.


pageno: 22
notes: Inner bark considered astringent and used as a valuable pile remedy.
rawsource:
Smith, Huron H., 1923, Ethnobotany of the Menomini Indians, Bulletin of the Public Museum of the City of Milwaukee 4:1-174, page 22


pageno: 2244
notes: Infusion of gall infected leaves taken for mouth sores.
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 2244


pageno: 35
notes: Fruits eaten fresh.
rawsource:
Kraft, Shelly Katheren, 1990, Recent Changes in the Ethnobotany of Standing Rock Indian Reservation, University of North Dakota, M.A. Thesis, page 35


pageno: 175
notes: Pounded, dried berries formed into cakes for winter use.
rawsource:
Grinnell, George Bird, 1972, The Cheyenne Indians - Their History and Ways of Life Vol.2, Lincoln. University of Nebraska Press, page 175


pageno: 78
notes: Berries dried for later use.
rawsource:
Mahar, James Michael., 1953, Ethnobotany of the Oregon Paiutes of the Warm Springs Indian Reservation, Reed College, B.A. Thesis, page 78


pageno: 258
notes: Raw berries used for food.
rawsource:
Gifford, E. W., 1936, Northeastern and Western Yavapai, University of California Publications in American Archaeology and Ethnology 34:247-345, page 258


pageno: 253
notes: Plant used for impetigo.
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 253


pageno: 253
notes:
Fruit cooked & stored underground in barrels with elderberries & cooked western dock for winter use.


pageno: 68
notes: Berries eaten with oil and could cause stomachache, if too many were eaten.
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: 338
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 338


pageno: 32
notes: Berries eaten fresh.
rawsource:
Gunther, Erna, 1973, Ethnobotany of Western Washington, Seattle. University of Washington Press. Revised edition, page 32


pageno: 113
notes: Berries eaten in quantity as a laxative.
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 113


pageno: 103
notes: Berries mixed with salal berries, oolichan grease and sugar 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 103


pageno: 51
notes: Singed berries eaten whole.
rawsource:
Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 51


pageno: 107
notes: Infusion of inner bark used to wash sore eyes.
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 107


pageno: 102
notes:
Berries eaten raw. Only currants from the bushes growing along the Columbia River were eaten.  Berries from bushes growing in the hills were not eaten because it was thought that they caused headaches, nose bleeds and sore eyes.


pageno: 226
notes: 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 226


pageno: 226
notes:
Decoction of branches with many other branches used to wash babies to make them strong. A decoction of the branches, squaw currant and red osier dogwood branches and the boughs of Douglas fir or tamarack was used to bathe babies four to six times over a period of several weeks to make them strong, independent and good natured.

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 226


pageno: 42
notes: Fruit eaten fresh.
rawsource:
Jones, Volney H., 1931, The Ethnobotany of the Isleta Indians, University of New Mexico, M.A. Thesis, page 42


pageno: 48
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 48


pageno: 87
notes: Fruit used 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 87


pageno: 82
notes: Infusion of root used 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 82


pageno: 109
notes: Berries used for food.
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 109


pageno: 254
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 254


pageno: 258
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 258


pageno: 104
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 104


pageno: 227
notes: Berries made into juice.
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 227


pageno: 88
notes: Fruit 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 88


pageno: 55
notes: Decoction of stem sections alone or with wild gooseberry stems used for sickness 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 55


pageno: 11
notes: Raw currants eaten for colds.
rawsource:
Kari, Priscilla Russe, 1985, Upper Tanana Ethnobotany, Anchorage. Alaska Historical Commission, page 11


pageno: 228
notes:
Plant growth around a lake indicated the presence of fish. If there were no black currant plants around the lake, then there would be no fish.

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 228


pageno: 155
notes: Berries eaten during the winter.
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 155


pageno: 229
notes: Berries considered good medicine for women.
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 229


pageno: 255
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 255


pageno: 260
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 260


pageno: 105
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 105


pageno: 133
notes: Berries eaten fresh.
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 133


pageno: 84
notes:
Unripe, acidulous berries used in children's games. The children were divided into two teams and each child was given a portion of the unripe berries which were to be eaten without making a grimace.  The team less successful in completing the task had to forfeit to the winners and execute some performances for their amusement such as hopping backwards on one foot.


pageno: 122
notes:
Berries used by children to play a game. The children sat in a circle and began counting to ten, each child counting one number around the circle.  The tenth child would take five berries and eat them at once, trying his best not to show a bitter face.  If he was successful, the child next to him would do the same and this would continue until one grimaced at the sour taste.  He was then struck on the thigh with a knuckle punch, thus giving the name 'punctured berry' to the plant.  The child who never grimaced won all the others' berry supplies.

rawsource:
Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 122


pageno: 73
notes: Berries used to make jelly.
rawsource:
Carrier Linguistic Committee, 1973, Plants of Carrier Country, Fort St. James, BC. Carrier Linguistic Committee, page 73


