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Data source: Native American Ethnobotany Database · About: NAEB
id | species | tribe | source | pageno | use_category | use_subcategory | notes | rawsource |
---|---|---|---|---|---|---|---|---|
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 |
549 | 27 | 61 | 17 | 101 | 3 | 30 | Wood made into charcoal and used for ceremonial painting and tattooing. | Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 101 |
563 | 27 | 177 | 17 | 101 | 3 | 30 | Wood made into charcoal and used for ceremonial painting and tattooing. | Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 101 |
16144 | 1768 | 227 | 61 | 102 | 3 | 30 | Formerly used to weave large ceremonial blankets. | Robbins, W.W., J.P. Harrington and B. Freire-Marreco, 1916, Ethnobotany of the Tewa Indians, SI-BAE Bulletin #55, page 102 |
16147 | 1768 | 258 | 61 | 102 | 3 | 30 | Used to make the strings for prayer feathers. | Robbins, W.W., J.P. Harrington and B. Freire-Marreco, 1916, Ethnobotany of the Tewa Indians, SI-BAE Bulletin #55, page 102 |
26308 | 2870 | 100 | 112 | 103 | 3 | 30 | Seeds intimately associated with the annual ceremonies of planting time & the harvest thanksgiving. | Waugh, F. W., 1916, Iroquis Foods and Food Preparation, Ottawa. Canada Department of Mines, page 103 |
26325 | 2871 | 100 | 112 | 103 | 3 | 30 | Seeds intimately associated with the annual ceremonies of planting time & the harvest thanksgiving. | Waugh, F. W., 1916, Iroquis Foods and Food Preparation, Ottawa. Canada Department of Mines, page 103 |
26351 | 2873 | 100 | 112 | 103 | 3 | 30 | Seeds intimately associated with the annual ceremonies of planting time & the harvest thanksgiving. | Waugh, F. W., 1916, Iroquis Foods and Food Preparation, Ottawa. Canada Department of Mines, page 103 |
4518 | 347 | 23 | 26 | 107 | 3 | 30 | Dried berries used in rattles. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 107 |
16893 | 1851 | 177 | 17 | 107 | 3 | 30 | Pounded, dried roots mixed with beaver dung and planted in the same hole as the sacred pole. | Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 107 |
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 |
15297 | 1660 | 177 | 17 | 108 | 3 | 30 | Wood and cottonwood used to make the sacred pole. | Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 108 |
15305 | 1660 | 205 | 17 | 108 | 3 | 30 | Wood and cottonwood used to make the sacred pole. | Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 108 |
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 |
3129 | 212 | 106 | 60 | 11 | 3 | 30 | Sticks used in a Kawaiisu tale. Coyote sharpens the ends of the sticks (some versions refer to the roots) and plants them, points upward, on one side of his house. Grizzly Bear, chasing coyote over the house, jumps on the points and is killed. | Zigmond, Maurice L., 1981, Kawaiisu Ethnobotany, Salt Lake City. University of Utah Press, page 11 |
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 |
10271 | 1020 | 23 | 26 | 111 | 3 | 30 | Leaves used to remove 'ghost bullets,' supernatural objects shot into people by ghosts. The bullets were removed by a diviner either with a sucking tube or through a slit in the skin made with a flint. Then the leaves were boiled and applied to the place where the bullets were removed. Fainting was often the result of coming near a ghost and the victim was revived with a smudge of the stem of this plant. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 111 |
34114 | 3429 | 181 | 14 | 111 | 3 | 30 | Plant, wild parsnip, salmonberry, gooseberry and mask represented a child in a ceremonial 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 111 |
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 |
19426 | 2090 | 100 | 112 | 113 | 3 | 30 | Fruit made into rattles used by the Medicine Societies. | Waugh, F. W., 1916, Iroquis Foods and Food Preparation, Ottawa. Canada Department of Mines, page 113 |
35002 | 3470 | 171 | 14 | 113 | 3 | 30 | Plant, wild parsnip, gooseberry and rose used in the dance of Winwina. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 113 |
35009 | 3470 | 181 | 14 | 113 | 3 | 30 | Plant, wild parsnip, gooseberry, rose and mask represented a child in a ceremonial 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 113 |
19411 | 2090 | 61 | 17 | 117 | 3 | 30 | 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. | Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 117 |
19441 | 2090 | 177 | 17 | 117 | 3 | 30 | 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. | Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 117 |
19445 | 2090 | 205 | 17 | 117 | 3 | 30 | 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. | Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 117 |
5066 | 394 | 106 | 60 | 12 | 3 | 30 | Plant and meat chewed by a boy and his parents after his first kill. A boy did not eat the meat of his first kill but, together with his parents, chewed the meat mixed with California mugwort and then spit it into the fire. If this custom were neglected, the boy would never kill deer and would become a transvestite. | Zigmond, Maurice L., 1981, Kawaiisu Ethnobotany, Salt Lake City. University of Utah Press, page 12 |
5067 | 394 | 106 | 60 | 12 | 3 | 30 | Plant used for many different ceremonial purposes. | Zigmond, Maurice L., 1981, Kawaiisu Ethnobotany, Salt Lake City. University of Utah Press, page 12 |
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 |
27665 | 2959 | 159 | 18 | 12 | 3 | 30 | Needles 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 |
37888 | 3658 | 233 | 34 | 12 | 3 | 30 | Decoction or infusion of berries taken during purification rites. | Hocking, George M., 1949, From Pokeroot to Penicillin, The Rocky Mountain Druggist, November 1949. Pages 12, 38., page 12 |
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 |
39923 | 3950 | 206 | 43 | 122 | 3 | 30 | Preserved or fresh leaves used as a smudge to exorcise evil spirits and purify sacred objects. | Smith, Huron H., 1933, Ethnobotany of the Forest Potawatomi Indians, Bulletin of the Public Museum of the City of Milwaukee 7:1-230, page 122 |
36239 | 3551 | 166 | 101 | 127 | 3 | 30 | Soft roots used by young boys and girls as pre-scrubbers in the first stage of adulthood training. | 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 127 |
5642 | 407 | 106 | 60 | 13 | 3 | 30 | Seeds thrown into a fire to explode 'like firecrackers' during celebrations. | Zigmond, Maurice L., 1981, Kawaiisu Ethnobotany, Salt Lake City. University of Utah Press, page 13 |
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 |
14784 | 1621 | 87 | 14 | 135 | 3 | 30 | Plant used for some aspects of the secret society 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 135 |
14794 | 1624 | 87 | 14 | 135 | 3 | 30 | Plant used for some aspects of the secret society 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 135 |
15543 | 1695 | 87 | 14 | 135 | 3 | 30 | Plant used for some aspects of the secret society 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 135 |
29058 | 3083 | 87 | 14 | 135 | 3 | 30 | Plant used for some aspects of the secret society 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 135 |
18157 | 2025 | 229 | 29 | 136 | 3 | 30 | Dried nuts used as favorite rattle beads. | Dawson, E. Yale, 1944, Some Ethnobotanical Notes on the Seri Indians, Desert Plant Life 9:133-138, page 136 |
37534 | 3614 | 24 | 31 | 139 | 3 | 30 | Plant used to make ceremonial bundles and images for image burning ceremony. | 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 139 |
4519 | 347 | 23 | 26 | 14 | 3 | 30 | Leaves mixed with tobacco, dried cambium or red osier dogwood and used in all religious bundles. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 14 |
11004 | 1102 | 23 | 26 | 14 | 3 | 30 | Plant mixed with tobacco, kinnikinnick or dried cambium and used in all religious bundles. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 14 |
23868 | 2583 | 23 | 26 | 14 | 3 | 30 | Leaves mixed with kinnikinnick, dried cambium or red osier dogwood & used in all religious bundles. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 14 |
23869 | 2583 | 23 | 26 | 14 | 3 | 30 | Plants planted, harvested ceremonially and smoked as an important part of every ritual. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 14 |
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 |
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 |
31293 | 3201 | 159 | 18 | 14 | 3 | 30 | Used to make bow and chant arrow for overshooting ceremony of Evilway. | 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 |
31294 | 3201 | 159 | 18 | 14 | 3 | 30 | Used to make garment for garment ceremony of Evilway. | 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 |
31295 | 3201 | 159 | 18 | 14 | 3 | 30 | Used to make unravelers for several ceremonials. | 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 |
20083 | 2160 | 259 | 10 | 140 | 3 | 30 | Grass used to line old style graves. | 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 140 |
41725 | 4058 | 175 | 32 | 140 | 3 | 30 | Plant used to make a tea taken during 'sweathousing' and used to 'wash' the skin and hair. | 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 |
41189 | 4049 | 24 | 31 | 142 | 3 | 30 | Stalks used in constructing ceremonial bundles. | Bean, Lowell John and Katherine Siva Saubel, 1972, Temalpakh (From the Earth); Cahuilla Indian Knowledge and Usage of Plants, Banning, CA. Malki Museum Press, page 142 |
43553 | 4190 | 24 | 31 | 145 | 3 | 30 | Leaves used to make images of the dead burned in the memorial rites. | Bean, Lowell John and Katherine Siva Saubel, 1972, Temalpakh (From the Earth); Cahuilla Indian Knowledge and Usage of Plants, Banning, CA. Malki Museum Press, page 145 |
43554 | 4190 | 24 | 31 | 145 | 3 | 30 | Seeds used as filling material for gourd rattles. | Bean, Lowell John and Katherine Siva Saubel, 1972, Temalpakh (From the Earth); Cahuilla Indian Knowledge and Usage of Plants, Banning, CA. Malki Museum Press, page 145 |
16279 | 1786 | 95 | 72 | 15 | 3 | 30 | Sprig attached to the paho (prayer emblem). | Fewkes, J. Walter, 1896, A Contribution to Ethnobotany, American Anthropologist 9:14-21, page 15 |
41182 | 4049 | 15 | 45 | 151 | 3 | 30 | Pollen used in religious ceremonies. | Reagan, Albert B., 1929, Plants Used by the White Mountain Apache Indians of Arizona, Wisconsin Archeologist 8:143-61., page 151 |
24446 | 2640 | 78 | 166 | 152 | 3 | 30 | Inner bark chewed during pre-hunting purification rituals. | Gottesfeld, Leslie M. J., 1992, The Importance of Bark Products in the Aboriginal Economies of Northwestern British Columbia, Canada, Economic Botany 46(2):148-157, page 152 |
24461 | 2640 | 86 | 166 | 152 | 3 | 30 | Inner bark chewed during pre-hunting purification rituals. | Gottesfeld, Leslie M. J., 1992, The Importance of Bark Products in the Aboriginal Economies of Northwestern British Columbia, Canada, Economic Botany 46(2):148-157, page 152 |
24562 | 2640 | 278 | 166 | 152 | 3 | 30 | Inner bark chewed during pre-hunting purification rituals. | Gottesfeld, Leslie M. J., 1992, The Importance of Bark Products in the Aboriginal Economies of Northwestern British Columbia, Canada, Economic Botany 46(2):148-157, page 152 |
44362 | 4244 | 24 | 31 | 153 | 3 | 30 | Sprinkled on images of the dead during mourning ceremonies. | Bean, Lowell John and Katherine Siva Saubel, 1972, Temalpakh (From the Earth); Cahuilla Indian Knowledge and Usage of Plants, Banning, CA. Malki Museum Press, page 153 |
11586 | 1161 | 15 | 45 | 156 | 3 | 30 | Leaves ground and used as 'green paint' in making sand paintings. | Reagan, Albert B., 1929, Plants Used by the White Mountain Apache Indians of Arizona, Wisconsin Archeologist 8:143-61., page 156 |
12308 | 1257 | 95 | 72 | 16 | 3 | 30 | Petals and seeds ground into a very fine blue meal prescribed for the Flute altar. | Fewkes, J. Walter, 1896, A Contribution to Ethnobotany, American Anthropologist 9:14-21, page 16 |
16361 | 1787 | 97 | 127 | 16 | 3 | 30 | Used as an important plant in rain ceremonies. | Watahomigie, Lucille J., 1982, Hualapai Ethnobotany, Peach Springs, AZ. Hualapai Bilingual Program, Peach Springs School District #8, page 16 |
33130 | 3352 | 95 | 72 | 16 | 3 | 30 | Twigs used for many ceremonial purposes. | Fewkes, J. Walter, 1896, A Contribution to Ethnobotany, American Anthropologist 9:14-21, page 16 |
18476 | 2054 | 86 | 14 | 160 | 3 | 30 | Wood used to make rattles worn on belts by shamans. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 160 |
26162 | 2837 | 228 | 88 | 161 | 3 | 30 | Leaves used in funeral ceremonies. | Sturtevant, William, 1954, The Mikasuki Seminole: Medical Beliefs and Practices, Yale University, PhD Thesis, page 161 |
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 |
39989 | 3951 | 87 | 14 | 162 | 3 | 30 | Inner bark rings worn around the neck and on the legs by shamans. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 162 |
39990 | 3951 | 87 | 14 | 162 | 3 | 30 | Wood used to make a special type of 'rattle' for ceremonial activities. | 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 |
39991 | 3951 | 87 | 14 | 162 | 3 | 30 | Wood used to make ceremonial whistles. | 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 |
39992 | 3951 | 87 | 14 | 162 | 3 | 30 | Wood used to make coffins. | 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 |
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 |
5273 | 397 | 95 | 126 | 167 | 3 | 30 | Used on prayersticks. | Vestal, Paul A, 1940, Notes on a Collection of Plants from the Hopi Indian Region of Arizona Made by J. G. Owens in 1891, Botanical Museum Leaflets (Harvard University) 8(8):153-168, page 167 |
16281 | 1786 | 95 | 126 | 168 | 3 | 30 | Tied onto the prayer stick. | 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 168 |
16282 | 1786 | 95 | 126 | 168 | 3 | 30 | Tied onto the prayer stick. | 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 168 |
16283 | 1786 | 95 | 126 | 168 | 3 | 30 | Tied onto the prayer stick. | 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 168 |
5338 | 399 | 23 | 26 | 17 | 3 | 30 | Chewed by assistants to the participants during the sweat lodge rituals to relieve thirst. This thirst resulted from taboos against the consumption of liquids. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 17 |
5342 | 399 | 23 | 26 | 17 | 3 | 30 | Used for cleansing in the sweat lodge. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 17 |
12164 | 1244 | 65 | 85 | 17 | 3 | 30 | Plant used to make a tea given to young men learning to become dancers for ceremonies. | Hedges, Ken, 1986, Santa Ysabel Ethnobotany, San Diego Museum of Man Ethnic Technology Notes, No. 20, page 17 |
12165 | 1244 | 65 | 85 | 17 | 3 | 30 | Well known as a hallucinogenic plant used in rites marking boys' initiation into the toloache cult. | Hedges, Ken, 1986, Santa Ysabel Ethnobotany, San Diego Museum of Man Ethnic Technology Notes, No. 20, page 17 |
13432 | 1424 | 95 | 72 | 17 | 3 | 30 | Dried, ground with corn meal and used to make a ceremonial bread. | Fewkes, J. Walter, 1896, A Contribution to Ethnobotany, American Anthropologist 9:14-21, page 17 |
18941 | 2062 | 23 | 146 | 17 | 3 | 30 | Plant used in the Sun Dance ceremony, the summer festival of the Blackfoot. | Johnston, Alex, 1987, Plants and the Blackfoot, Lethbridge, Alberta. Lethbridge Historical Society, page 17 |
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 |
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 |
19121 | 2063 | 157 | 74 | 17 | 3 | 30 | Shredded bark carried by the dancers in the Fire Dance during the last night of the Mountain Chant. | Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 17 |
19122 | 2063 | 157 | 74 | 17 | 3 | 30 | Wood burned into charcoal, ground and used for black in sandpaintings. | Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 17 |
19123 | 2063 | 157 | 74 | 17 | 3 | 30 | Wood used to make prayersticks. | Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 17 |
19124 | 2063 | 157 | 74 | 17 | 3 | 30 | Wood, struck by lightning, used as the two parts of the fire drill for the Night Chant. | Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 17 |
37131 | 3586 | 33 | 57 | 17 | 3 | 30 | Sticks used to make man designs upon which Sun Dancers stood. | Hart, Jeffrey A., 1981, The Ethnobotany of the Northern Cheyenne Indians of Montana, Journal of Ethnopharmacology 4:1-55, page 17 |
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 |
17221 | 1896 | 33 | 39 | 170 | 3 | 30 | Dried leaves burned over coals in many ceremonies. | Grinnell, George Bird, 1972, The Cheyenne Indians - Their History and Ways of Life Vol.2, Lincoln. University of Nebraska Press, page 170 |
8 | 1 | 86 | 14 | 173 | 3 | 30 | Pitch applied to the face of mourners. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 173 |
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 |
8147 | 757 | 14 | 87 | 178 | 3 | 30 | Whole fruit mashed, water added and mixture drunk after a two day burial in a dry place. The drink was consumed immediately after the two-day burial and said to be better than tiswin. | Buskirk, Winfred, 1986, The Western Apache: Living With the Land Before 1950, Norman. University of Oklahoma Press, page 178 |
31355 | 3205 | 33 | 39 | 178 | 3 | 30 | Only used in certain ceremonies. | Grinnell, George Bird, 1972, The Cheyenne Indians - Their History and Ways of Life Vol.2, Lincoln. University of Nebraska Press, page 178 |
3253 | 236 | 33 | 57 | 18 | 3 | 30 | Leaves burned as incense and used to purify gifts offered to the sun or the spirits. | Hart, Jeffrey A., 1981, The Ethnobotany of the Northern Cheyenne Indians of Montana, Journal of Ethnopharmacology 4:1-55, page 18 |
18500 | 2054 | 175 | 32 | 18 | 3 | 30 | Used in the sweathouse during the winter. | 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 18 |