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Data source: Native American Ethnobotany Database · About: NAEB
id | species | tribe | source | pageno | use_category | use_subcategory | notes | rawsource |
---|---|---|---|---|---|---|---|---|
20529 | 2212 | 202 | 40 | 83 | 3 | 30 | Acorns used in a first fruits ceremony in October after the first rainfall. | Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 83 |
5405 | 399 | 159 | 18 | 48 | 3 | 30 | Applied to unraveler strings (a woman's hair cord or buckskin string from her moccasins). | Vestal, Paul A., 1952, The Ethnobotany of the Ramah Navaho, Papers of the Peabody Museum of American Archaeology and Ethnology 40(4):1-94, page 48 |
19344 | 2080 | 157 | 74 | 44 | 3 | 30 | Armful of stems with leaves used on heated stones in the sweathouse for the Mountain Chant. | Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 44 |
26580 | 2901 | 95 | 37 | 66 | 3 | 30 | Associated ceremonially with the bow and arrow. | Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 66 |
5270 | 397 | 95 | 37 | 94 | 3 | 30 | Attached to prayer sticks. | Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 94 |
44533 | 4244 | 291 | 6 | 99 | 3 | 30 | Balls of husks covered with woven cotton used ceremonially to insure bountiful crops. The balls of corn husks covered with woven cotton were used with long fringes of white cotton ceremonial sashes symbolizing corn and a desire for bountiful crops. | Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 99 |
2504 | 172 | 87 | 14 | 224 | 3 | 30 | Bark dyed red and used for ritual applications. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 224 |
40243 | 3951 | 233 | 92 | 50 | 3 | 30 | Bark made into a headband and worn by pubescent girls and young men in ritual isolation. | Palmer, Gary, 1975, Shuswap Indian Ethnobotany, Syesis 8:29-51, page 50 |
12998 | 1374 | 259 | 33 | 508 | 3 | 30 | Bark made into a headband and worn by the man chosen to sing when newborn twins first cried. | Steedman, E.V., 1928, The Ethnobotany of the Thompson Indians of British Columbia, SI-BAE Annual Report #45:441-522, page 508 |
7088 | 575 | 173 | 8 | 241 | 3 | 30 | Bark placed on the coffins when burying the dead. | Reagan, Albert B., 1928, Plants Used by the Bois Fort Chippewa (Ojibwa) Indians of Minnesota, Wisconsin Archeologist 7(4):230-248, page 241 |
7112 | 576 | 173 | 8 | 241 | 3 | 30 | Bark placed on the coffins when burying the dead. | Reagan, Albert B., 1928, Plants Used by the Bois Fort Chippewa (Ojibwa) Indians of Minnesota, Wisconsin Archeologist 7(4):230-248, page 241 |
7242 | 580 | 173 | 8 | 241 | 3 | 30 | Bark placed on the coffins when burying the dead. | Reagan, Albert B., 1928, Plants Used by the Bois Fort Chippewa (Ojibwa) Indians of Minnesota, Wisconsin Archeologist 7(4):230-248, page 241 |
20530 | 2212 | 202 | 40 | 83 | 3 | 30 | Bark used by a wale-pu (a ceremonial figure) as tinder to create flashes of light. | Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 83 |
39988 | 3951 | 87 | 14 | 162 | 3 | 30 | Bark used for many ceremonial purposes. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 162 |
24471 | 2640 | 87 | 14 | 217 | 3 | 30 | Bark used for ritual purification. | 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 |
40007 | 3951 | 88 | 14 | 162 | 3 | 30 | Bark used in the fire dancer's headdress to produce sparks and fire. A baking powder can with a copper tube in front and a flexible hose in the back was filled with burning red cedar outer bark. An aide to the Fire Dancer blew on the hose in the back to produce sparks and smoke at the front of the headdress, which concealed the can and embers. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 162 |
40172 | 3951 | 181 | 14 | 66 | 3 | 30 | Bark used to make neck, wrist and ankle rings worn by dancers. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 66 |
30381 | 3166 | 166 | 101 | 120 | 3 | 30 | Bark used to make the reed for a ceremonial wolf whistle. | 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 |
26287 | 2867 | 108 | 90 | 558 | 3 | 30 | 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. | White, Leslie A, 1945, Notes on the Ethnobotany of the Keres, Papers of the Michigan Academy of Arts, Sciences and Letters 30:557-568, page 558 |
10840 | 1091 | 94 | 77 | 66 | 3 | 30 | Berries used in ceremonies. | Reagan, Albert B., 1936, Plants Used by the Hoh and Quileute Indians, Kansas Academy of Science 37:55-70, page 66 |
10857 | 1091 | 209 | 77 | 66 | 3 | 30 | Berries used in ceremonies. | Reagan, Albert B., 1936, Plants Used by the Hoh and Quileute Indians, Kansas Academy of Science 37:55-70, page 66 |
10906 | 1096 | 94 | 77 | 66 | 3 | 30 | Berries used in ceremonies. | Reagan, Albert B., 1936, Plants Used by the Hoh and Quileute Indians, Kansas Academy of Science 37:55-70, page 66 |
10914 | 1096 | 209 | 77 | 66 | 3 | 30 | Berries used in ceremonies. | Reagan, Albert B., 1936, Plants Used by the Hoh and Quileute Indians, Kansas Academy of Science 37:55-70, page 66 |
10977 | 1101 | 94 | 77 | 66 | 3 | 30 | Berries used in ceremonies. | Reagan, Albert B., 1936, Plants Used by the Hoh and Quileute Indians, Kansas Academy of Science 37:55-70, page 66 |
10982 | 1101 | 209 | 77 | 66 | 3 | 30 | Berries used in ceremonies. | Reagan, Albert B., 1936, Plants Used by the Hoh and Quileute Indians, Kansas Academy of Science 37:55-70, page 66 |
2924 | 204 | 23 | 26 | 26 | 3 | 30 | Berries, elk manure and tobacco seed planted in small prairie plot in the Tobacco Planting ceremony. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 26 |
43373 | 4171 | 102 | 28 | 28 | 3 | 30 | Berry juice mixed with white clay and used as a body paint for dancers. | Cook, Sarah Louise, 1930, The Ethnobotany of Jemez Indians., University of New Mexico, M.A. Thesis, page 28 |
25557 | 2759 | 102 | 28 | 26 | 3 | 30 | Berry juice mixed with white clay and used as a purple body paint for the summer dance. | Cook, Sarah Louise, 1930, The Ethnobotany of Jemez Indians., University of New Mexico, M.A. Thesis, page 26 |
14805 | 1626 | 102 | 28 | 22 | 3 | 30 | Berry juice mixed with white clay and used as purple body paint for summer dances. | Cook, Sarah Louise, 1930, The Ethnobotany of Jemez Indians., University of New Mexico, M.A. Thesis, page 22 |
14846 | 1632 | 202 | 40 | 109 | 3 | 30 | Berry used in the flower dance at the Strawberry Festival, danced by young girls. The wild strawberries could be eaten only after the strawberries were danced and blessed; they were eaten on picnic day. | Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 109 |
14950 | 1639 | 202 | 40 | 110 | 3 | 30 | Berry used in the flower dance at the Strawberry Festival, danced by young girls. The wild strawberries could be eaten only after the strawberries were danced and blessed; they were eaten on picnic day. | Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 110 |
41930 | 4065 | 95 | 37 | 100 | 3 | 30 | Black powder used as a ceremonial body paint. | Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 100 |
15799 | 1722 | 158 | 106 | 29 | 3 | 30 | Blossoming plant dipped in sea water, salt and water plants to bring rain. | Wyman, Leland C. and Stuart K. Harris, 1951, The Ethnobotany of the Kayenta Navaho, Albuquerque. The University of New Mexico Press, page 29 |
31347 | 3204 | 291 | 6 | 97 | 3 | 30 | 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. | Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 97 |
16638 | 1821 | 291 | 6 | 93 | 3 | 30 | Blossoms used ceremonially for anthropic worship. | Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 93 |
14722 | 1605 | 158 | 106 | 25 | 3 | 30 | Boiled with juniper berries, pinon buds and corn meal and used in mush-eating ceremonies. | Wyman, Leland C. and Stuart K. Harris, 1951, The Ethnobotany of the Kayenta Navaho, Albuquerque. The University of New Mexico Press, page 25 |
18547 | 2055 | 78 | 165 | 25 | 3 | 30 | Boughs burned as a fumigant to purify dwellings. | Gottesfeld, Leslie M. J. and Beverley Anderson, 1988, Gitksan Traditional Medicine: Herbs And Healing, Journal of Ethnobiology 8(1):13-33, page 25 |
41054 | 4043 | 181 | 14 | 71 | 3 | 30 | Boughs made into headdresses and worn by dancers in the Ghost dance. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 71 |
40968 | 4043 | 87 | 14 | 180 | 3 | 30 | Boughs used among several botanical materials in ritual purification practices. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 180 |
41045 | 4043 | 166 | 101 | 74 | 3 | 30 | Boughs used as scrubbers in the manhood training rituals of young boys. | Turner, Nancy J., John Thomas, Barry F. Carlson and Robert T. Ogilvie, 1983, Ethnobotany of the Nitinaht Indians of Vancouver Island, Victoria. British Columbia Provincial Museum, page 74 |
27192 | 2938 | 92 | 41 | 41 | 3 | 30 | Boughs used at girl's puberty potlatch to brush with sweeping motions and scare away bad influences. | Turner, Nancy J. and Barbara S. Efrat, 1982, Ethnobotany of the Hesquiat Indians of Vancouver Island, Victoria. British Columbia Provincial Museum, page 41 |
31240 | 3200 | 175 | 32 | 34 | 3 | 30 | Boughs used by bereaved persons to scrub themselves as a purification ritual. | 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 |
40124 | 3951 | 166 | 101 | 67 | 3 | 30 | Boughs used by boys in training for manhood. | Turner, Nancy J., John Thomas, Barry F. Carlson and Robert T. Ogilvie, 1983, Ethnobotany of the Nitinaht Indians of Vancouver Island, Victoria. British Columbia Provincial Museum, page 67 |
40996 | 4043 | 92 | 41 | 44 | 3 | 30 | Boughs used by girls at puberty for rubbing ceremony. Girls at puberty were brushed on the arms and face with boughs, which were bundled together with soft, fern fronds. The bundle was fist-sized, with needled hemlock twigs sticking out from both ends. Before the rubbing ceremony began, the girl would go down to the edge of the water at sunrise and, four separate times, would dip the branches in the water, suck the water from the branches, then blow it out in a fine spray. At the same time, she would dip her face in the water with her eyes open, four times, each time lifting her head and spraying out the water. This was said to prevent eye disease to herself and future children. All bundles used for this purpose were subsequently deposited in a special place. | Turner, Nancy J. and Barbara S. Efrat, 1982, Ethnobotany of the Hesquiat Indians of Vancouver Island, Victoria. British Columbia Provincial Museum, page 44 |
27276 | 2938 | 267 | 14 | 317 | 3 | 30 | Boughs used by shamans, hunters and fishers during preparatory and purification rituals. | 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 |
31221 | 3199 | 259 | 10 | 107 | 3 | 30 | Boughs used for scrubbing and purification by girls at puberty. | 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 |
40148 | 3951 | 175 | 32 | 20 | 3 | 30 | Boughs used in church on Palm Sunday. | Turner, Nancy J., R. Bouchard and Dorothy I.D. Kennedy, 1980, Ethnobotany of the Okanagan-Colville Indians of British Columbia and Washington, Victoria. British Columbia Provincial Museum, page 20 |
31163 | 3199 | 101 | 76 | 41 | 3 | 30 | Boughs used in the Easter and Evergreen dances. | Jones, Volney H., 1931, The Ethnobotany of the Isleta Indians, University of New Mexico, M.A. Thesis, page 41 |
27187 | 2938 | 88 | 14 | 175 | 3 | 30 | Boughs used to hit & rub boys as part of a ritual treatment to increase their strength & tolerance. | 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 |
40216 | 3951 | 215 | 23 | 71 | 3 | 30 | Boughs used to vigorously scrub the body for purity while bathing. | 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 |
17198 | 1896 | 23 | 111 | 51 | 3 | 30 | Braided plant put up on Sun Dance alters and used in religious services. | Murphey, Edith Van Allen, 1990, Indian Uses of Native Plants, Glenwood, Ill. Meyerbooks. Originally published in 1959, page 51 |
37374 | 3603 | 104 | 154 | 323 | 3 | 30 | Braided stems used as one of the five coverings of the sacred clamshell. The sacred clamshell was kept wrapped in five coverings. The innermost covering was the bladder of a buffalo bull; the second, a covering made of the spotted skin of a fawn; the third was a covering made of braided cattails; the fourth, a very broad piece of deerskin and finally the fifth and outermost covering was made of braided hair from the head of a buffalo bull. | Gilmore, Melvin R., 1913, A Study in the Ethnobotany of the Omaha Indians, Nebraska State Historical Society Collections 17:314-57., page 323 |
30804 | 3181 | 125 | 156 | 38 | 3 | 30 | Branch bundles tied to sacred Sun Dance poles. | Kraft, Shelly Katheren, 1990, Recent Changes in the Ethnobotany of Standing Rock Indian Reservation, University of North Dakota, M.A. Thesis, page 38 |
18586 | 2057 | 23 | 26 | 33 | 3 | 30 | Branch held in the right hand and the wing of an owl in the other by the Okan dancer. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 33 |
27963 | 2968 | 106 | 60 | 51 | 3 | 30 | Branch used to hang the outgrown cradle of a male child so the boy will grow strong like the tree. | Zigmond, Maurice L., 1981, Kawaiisu Ethnobotany, Salt Lake City. University of Utah Press, page 51 |
13617 | 1450 | 159 | 18 | 49 | 3 | 30 | Branch used to make Enemyway prayer stick. | 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 49 |
33198 | 3352 | 157 | 74 | 60 | 3 | 30 | Branch, with eagle down attached, carried by the dancers on the last night of the Mountain Chant. | Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 60 |
31200 | 3199 | 258 | 61 | 42 | 3 | 30 | Branches and twigs used in almost all the winter dances. | Robbins, W.W., J.P. Harrington and B. Freire-Marreco, 1916, Ethnobotany of the Tewa Indians, SI-BAE Bulletin #55, page 42 |
31291 | 3201 | 159 | 18 | 14 | 3 | 30 | Branches attached to masks and carried in hands by god impersonators in Nightway. | Vestal, Paul A., 1952, The Ethnobotany of the Ramah Navaho, Papers of the Peabody Museum of American Archaeology and Ethnology 40(4):1-94, page 14 |
31160 | 3199 | 95 | 37 | 63 | 3 | 30 | Branches considered important in many of the ceremonies. | Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 63 |
19119 | 2063 | 157 | 74 | 17 | 3 | 30 | Branches made into a fagot and used by the personator of the Black God, owner of all fire. | Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 17 |
24877 | 2674 | 159 | 18 | 37 | 3 | 30 | 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. | 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 |
35927 | 3535 | 107 | 79 | 68 | 3 | 30 | Branches made into prayer sticks. | Swank, George R., 1932, The Ethnobotany of the Acoma and Laguna Indians, University of New Mexico, M.A. Thesis, page 68 |
19120 | 2063 | 157 | 74 | 17 | 3 | 30 | Branches made into wands and used in certain ceremonies. | Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 17 |
39512 | 3902 | 166 | 101 | 75 | 3 | 30 | Branches used as scrubbers in the manhood training rituals of young boys. | Turner, Nancy J., John Thomas, Barry F. Carlson and Robert T. Ogilvie, 1983, Ethnobotany of the Nitinaht Indians of Vancouver Island, Victoria. British Columbia Provincial Museum, page 75 |
33890 | 3417 | 175 | 32 | 131 | 3 | 30 | Branches used by an Indian doctor to sweep out the grave before the corpse was lowered into it. The grave was swept prevent someone else's spirit from being buried with the dead person. | Turner, Nancy J., R. Bouchard and Dorothy I.D. Kennedy, 1980, Ethnobotany of the Okanagan-Colville Indians of British Columbia and Washington, Victoria. British Columbia Provincial Museum, page 131 |
34003 | 3426 | 175 | 32 | 131 | 3 | 30 | Branches used by an Indian doctor to sweep out the grave before the corpse was lowered into it. The grave was swept prevent someone else's spirit from being buried with the dead person. | Turner, Nancy J., R. Bouchard and Dorothy I.D. Kennedy, 1980, Ethnobotany of the Okanagan-Colville Indians of British Columbia and Washington, Victoria. British Columbia Provincial Museum, page 131 |
34058 | 3427 | 175 | 32 | 131 | 3 | 30 | Branches used by an Indian doctor to sweep out the grave before the corpse was lowered into it. The grave was swept prevent someone else's spirit from being buried with the dead person. | Turner, Nancy J., R. Bouchard and Dorothy I.D. Kennedy, 1980, Ethnobotany of the Okanagan-Colville Indians of British Columbia and Washington, Victoria. British Columbia Provincial Museum, page 131 |
34211 | 3434 | 175 | 32 | 131 | 3 | 30 | Branches used by an Indian doctor to sweep out the grave before the corpse was lowered into it. The grave was swept prevent someone else's spirit from being buried with the dead person. | Turner, Nancy J., R. Bouchard and Dorothy I.D. Kennedy, 1980, Ethnobotany of the Okanagan-Colville Indians of British Columbia and Washington, Victoria. British Columbia Provincial Museum, page 131 |
39563 | 3902 | 259 | 10 | 111 | 3 | 30 | Branches used by bereaved people to scrub and purify themselves. | Turner, Nancy J., Laurence C. Thompson and M. Terry Thompson et al., 1990, Thompson Ethnobotany: Knowledge and Usage of Plants by the Thompson Indians of British Columbia, Victoria. Royal British Columbia Museum, page 111 |
31165 | 3199 | 102 | 28 | 26 | 3 | 30 | Branches used by the Koshares for dances. | Cook, Sarah Louise, 1930, The Ethnobotany of Jemez Indians., University of New Mexico, M.A. Thesis, page 26 |
27236 | 2938 | 166 | 3 | 234 | 3 | 30 | Branches used ceremonially to initiate the children. | Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 234 |
31158 | 3199 | 89 | 2 | 206 | 3 | 30 | Branches used ceremonially. | 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 |
27132 | 2936 | 157 | 74 | 20 | 3 | 30 | Branches used for the Chant of the Sun's House. | Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 20 |
5047 | 393 | 159 | 18 | 48 | 3 | 30 | Branches used in Beautyway garment ceremony. | Vestal, Paul A., 1952, The Ethnobotany of the Ramah Navaho, Papers of the Peabody Museum of American Archaeology and Ethnology 40(4):1-94, page 48 |
18740 | 2058 | 257 | 61 | 40 | 3 | 30 | Branches used in a few ceremonies and dances. | Robbins, W.W., J.P. Harrington and B. Freire-Marreco, 1916, Ethnobotany of the Tewa Indians, SI-BAE Bulletin #55, page 40 |
31198 | 3199 | 257 | 61 | 42 | 3 | 30 | Branches used in almost all dances. | Robbins, W.W., J.P. Harrington and B. Freire-Marreco, 1916, Ethnobotany of the Tewa Indians, SI-BAE Bulletin #55, page 42 |
18661 | 2058 | 107 | 79 | 48 | 3 | 30 | Branches used in ceremonial dances. | Swank, George R., 1932, The Ethnobotany of the Acoma and Laguna Indians, University of New Mexico, M.A. Thesis, page 48 |
31285 | 3201 | 157 | 74 | 23 | 3 | 30 | Branches used in the Shooting Chant. | Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 23 |
18628 | 2058 | 95 | 82 | 330 | 3 | 30 | Branches used in the kachina dances. | Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians. Garland: New York., page 330 |
18741 | 2058 | 257 | 82 | 330 | 3 | 30 | Branches used in the kachina dances. | Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians. Garland: New York., page 330 |
27237 | 2938 | 166 | 101 | 71 | 3 | 30 | Branches used in winter dances and to make traditional costumes for initiation ceremonies. | 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 71 |
280 | 6 | 162 | 30 | 2 | 3 | 30 | Branches used to drive away ghosts and bad spirits. | Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 2 |
31292 | 3201 | 159 | 18 | 14 | 3 | 30 | Branches used to make Holyway big hoop. | Vestal, Paul A., 1952, The Ethnobotany of the Ramah Navaho, Papers of the Peabody Museum of American Archaeology and Ethnology 40(4):1-94, page 14 |
36229 | 3551 | 157 | 74 | 38 | 3 | 30 | Branches used to make prayersticks, prayerstick foundations and plumed wands. | Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 38 |
27627 | 2959 | 157 | 74 | 21 | 3 | 30 | Branches used to make the circle of branches for the Mountain Chant. | Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 21 |
27664 | 2959 | 159 | 18 | 12 | 3 | 30 | Branches, preferably one broken from a lightning struck tree, used in Evilway ceremonials as pokers. | 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 |
18774 | 2059 | 157 | 74 | 19 | 3 | 30 | Branchlets, with needles, used to make prayersticks of the west. | Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 19 |
27628 | 2959 | 157 | 74 | 21 | 3 | 30 | Bunches of needles carried in each hand by dancers on the last night of the Mountain Chant. | Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 21 |
5544 | 404 | 157 | 74 | 81 | 3 | 30 | Bunches of plant, with other plants, tied to corners of hoops used in unraveling ceremonial objects. | Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 81 |
38794 | 3808 | 95 | 82 | 365 | 3 | 30 | Bundles of plant used to cover kiva entrance during Bean Ceremonial. | Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians. Garland: New York., page 365 |
37354 | 3600 | 48 | 147 | 520 | 3 | 30 | Bundles of stems used as switches in the sweat lodge. | 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 520 |
17261 | 1896 | 151 | 30 | 28 | 3 | 30 | Burned as incense for spiritual protection and purification. | Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 28 |
39038 | 3849 | 33 | 57 | 17 | 3 | 30 | Bushes used to make the Sun Dance altar. | Hart, Jeffrey A., 1981, The Ethnobotany of the Northern Cheyenne Indians of Montana, Journal of Ethnopharmacology 4:1-55, page 17 |
18662 | 2058 | 107 | 79 | 48 | 3 | 30 | Cedar purge kept one from getting tired, but did not preclude sleepiness. | Swank, George R., 1932, The Ethnobotany of the Acoma and Laguna Indians, University of New Mexico, M.A. Thesis, page 48 |
18663 | 2058 | 107 | 79 | 48 | 3 | 30 | Cedar wood fire smoke used to fumigate property of the deceased. | Swank, George R., 1932, The Ethnobotany of the Acoma and Laguna Indians, University of New Mexico, M.A. Thesis, page 48 |
20663 | 2221 | 139 | 21 | 273 | 3 | 30 | Ceremonial 'tobacco' not smoked, but used to ward off storms and strewn onto graves. | Smith, Huron H., 1928, Ethnobotany of the Meskwaki Indians, Bulletin of the Public Museum of the City of Milwaukee 4:175-326, page 273 |
44403 | 4244 | 95 | 37 | 69 | 3 | 30 | Ceremonially associated with the nadir. | Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 69 |
44404 | 4244 | 95 | 37 | 67 | 3 | 30 | Ceremonially associated with the northeast direction. | Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 67 |
18330 | 2038 | 95 | 37 | 70 | 3 | 30 | Ceremonially associated with water. | Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 70 |
18400 | 2052 | 95 | 37 | 70 | 3 | 30 | Ceremonially associated with water. | Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 70 |