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Data source: Native American Ethnobotany Database · About: NAEB
id | species | tribe | source | pageno | use_category | use_subcategory | notes | rawsource |
---|---|---|---|---|---|---|---|---|
3450 | 260 | 144 | 100 | 166 | 3 | 58 | Chewed, rubbed on body or decoction taken to ward off snakes. | 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 166 |
30029 | 3155 | 24 | 31 | 114 | 3 | 58 | Trees used by women as shaded working areas, out of the direct rays of the sun, for grinding food. | 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 |
25489 | 2746 | 24 | 31 | 52 | 3 | 58 | Trees large enough to shelter campers. | 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 52 |
9573 | 912 | 24 | 31 | 53 | 3 | 58 | Tree usually comfortable to camp under, providing some shade for the desert dweller. | 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 53 |
23826 | 2578 | 24 | 31 | 90 | 3 | 58 | Leaves smoked by travelers to clear away all danger and ensure blessing from spiritual guides. | 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 |
23836 | 2579 | 24 | 31 | 90 | 3 | 58 | Leaves smoked by travelers to clear away all danger and ensure blessing from spiritual guides. | 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 |
23853 | 2580 | 24 | 31 | 90 | 3 | 58 | Leaves smoked by travelers to clear away all danger and ensure blessing from spiritual guides. | 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 |
31450 | 3214 | 50 | 16 | 247 | 3 | 58 | Fronds used as sunshades. | Bocek, Barbara R., 1984, Ethnobotany of Costanoan Indians, California, Based on Collections by John P. Harrington, Economic Botany 38(2):240-255, page 247 |
15224 | 1658 | 50 | 16 | 250 | 3 | 58 | Leaves placed in sandals as a snake repellent. | Bocek, Barbara R., 1984, Ethnobotany of Costanoan Indians, California, Based on Collections by John P. Harrington, Economic Botany 38(2):240-255, page 250 |
24009 | 2590 | 14 | 87 | 183 | 3 | 58 | Grass used as wrapping material for foods to be transported or stored. | Buskirk, Winfred, 1986, The Western Apache: Living With the Land Before 1950, Norman. University of Oklahoma Press, page 183 |
19682 | 2102 | 188 | 27 | 37 | 3 | 58 | Branches stuck in the ground to shade tobacco plants. | 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 37 |
24855 | 2670 | 188 | 27 | 37 | 3 | 58 | Used between fence posts to protect tobacco plants from marauding animals. | 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 37 |
30117 | 3158 | 188 | 27 | 37 | 3 | 58 | Posts used to make a fence to protect tobacco plants from marauding animals. | 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 37 |
35948 | 3536 | 214 | 89 | 331 | 3 | 58 | Trees planted in circles and used to protect the dancers from the sun and wind. | Chestnut, V. K., 1902, Plants Used by the Indians of Mendocino County, California, Contributions from the U.S. National Herbarium 7:295-408., page 331 |
27573 | 2959 | 95 | 82 | 347 | 3 | 58 | Gum put on forehead when going outside of house as protection against sorcery. | Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians. Garland: New York., page 347 |
27686 | 2959 | 257 | 82 | 347 | 3 | 58 | Gum put on forehead when going outside of house as protection against sorcery. | Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians. Garland: New York., page 347 |
14785 | 1621 | 87 | 14 | 135 | 3 | 58 | Plant placed at entrance of special shamanistic dance house as protection from bad spirits & ghosts. | 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 |
14786 | 1621 | 87 | 14 | 135 | 3 | 58 | Plant used as hand protection for handling live coals during a secret society ritual. | 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 |
14795 | 1624 | 87 | 14 | 135 | 3 | 58 | Plant placed at entrance of special shamanistic dance house as protection from bad spirits & ghosts. | 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 |
14796 | 1624 | 87 | 14 | 135 | 3 | 58 | Plant used as hand protection for handling live coals during a secret society ritual. | 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 |
15544 | 1695 | 87 | 14 | 135 | 3 | 58 | Plant placed at entrance of special shamanistic dance house as protection from bad spirits & ghosts. | 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 |
15545 | 1695 | 87 | 14 | 135 | 3 | 58 | Plant used as hand protection for handling live coals during a secret society ritual. | 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 |
29059 | 3083 | 87 | 14 | 135 | 3 | 58 | Plant placed at entrance of special shamanistic dance house as protection from bad spirits & ghosts. | 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 |
29060 | 3083 | 87 | 14 | 135 | 3 | 58 | Plant used as hand protection for handling live coals during a secret society ritual. | 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 |
39971 | 3951 | 86 | 14 | 162 | 3 | 58 | Inner bark dyed and tied to pets to protect them from the dog eater. | 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 |
40973 | 4043 | 87 | 14 | 180 | 3 | 58 | Boughs made into hoops and used to combat witchcraft. | 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 |
42679 | 4105 | 86 | 14 | 201 | 3 | 58 | Plants presence believed to repel ghosts, illness and evil. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 201 |
42692 | 4105 | 88 | 14 | 201 | 3 | 58 | Decoction of plant and devil's club used as a wash for areas occupied by corpse to kill poison. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 201 |
42693 | 4105 | 88 | 14 | 201 | 3 | 58 | Plant used to combat witchcraft. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 201 |
24476 | 2640 | 87 | 14 | 217 | 3 | 58 | Bark made into face paint and used by shamans to repel enemy spirits from the shaman's patient. | 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 |
24477 | 2640 | 87 | 14 | 217 | 3 | 58 | Plant used to cleanse areas where people had died. | 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 |
27201 | 2938 | 112 | 14 | 317 | 3 | 58 | Prickly leaves used to discourage and repel animals. | 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 |
27499 | 2954 | 267 | 14 | 318 | 3 | 58 | Branches used by hunters as shelter to discourage and repel animals. | 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 |
42700 | 4105 | 112 | 14 | 323 | 3 | 58 | Roots and rhizomes burned and smoke used as protection from ghosts and 'demons.' | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 323 |
41023 | 4043 | 123 | 14 | 71 | 3 | 58 | Four rings of boughs used to negate the effects of evil spirits. | 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 |
41059 | 4043 | 181 | 14 | 71 | 3 | 58 | Four rings of boughs and ritual bathing used to negate the effects of evil spirits. | 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 |
14218 | 1547 | 102 | 28 | 22 | 3 | 58 | Dried plant powder mixed with watermelon seeds during storage & planting stops watermelon disease. | Cook, Sarah Louise, 1930, The Ethnobotany of Jemez Indians., University of New Mexico, M.A. Thesis, page 22 |
20234 | 2180 | 287 | 69 | 44 | 3 | 58 | Roots used to ward off rattlesnakes. | Curtin, L. S. M., 1957, Some Plants Used by the Yuki Indians ... II. Food Plants, The Masterkey 31:85-94, page 44 |
20745 | 2232 | 287 | 69 | 44 | 3 | 58 | Poultice of roots applied to neck to ward off sickness and rattlesnakes. | Curtin, L. S. M., 1957, Some Plants Used by the Yuki Indians ... II. Food Plants, The Masterkey 31:85-94, page 44 |
5259 | 397 | 38 | 4 | 366 | 3 | 58 | Fresh leaves in nostrils and mouth as protection when 'working over the dead.' | Densmore, Frances, 1928, Uses of Plants by the Chippewa Indians, SI-BAE Annual Report #44:273-379, page 366 |
1227 | 55 | 38 | 4 | 376 | 3 | 58 | Decoction of roots used as a charm to 'rattle snakes away.' | Densmore, Frances, 1928, Uses of Plants by the Chippewa Indians, SI-BAE Annual Report #44:273-379, page 376 |
1680 | 84 | 38 | 4 | 376 | 3 | 58 | Plant used as a charm for protection. | Densmore, Frances, 1928, Uses of Plants by the Chippewa Indians, SI-BAE Annual Report #44:273-379, page 376 |
3734 | 296 | 38 | 4 | 376 | 3 | 58 | Root chewed to counteract evil charms. | Densmore, Frances, 1928, Uses of Plants by the Chippewa Indians, SI-BAE Annual Report #44:273-379, page 376 |
19735 | 2116 | 38 | 4 | 376 | 3 | 58 | Roots carried as a charm to insure successful outcomes of difficulties. | Densmore, Frances, 1928, Uses of Plants by the Chippewa Indians, SI-BAE Annual Report #44:273-379, page 376 |
28415 | 3001 | 38 | 4 | 376 | 3 | 58 | Powdered roots carried as protection against snakebites. | Densmore, Frances, 1928, Uses of Plants by the Chippewa Indians, SI-BAE Annual Report #44:273-379, page 376 |
44254 | 4236 | 157 | 74 | 34 | 3 | 58 | Leaf juice mixed with powders and applied to shields. Yucca leaves were heated over a fire and the juice wrung out of them into an earthen vessel. The juice was then mixed with powders and applied to the shield with a pointed stick to make it live in the power of the sun, the serpent, the bear, the lightning and the rainbow. | Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 34 |
26551 | 2898 | 157 | 74 | 41 | 3 | 58 | Twigs hung over the doorway of a hogan for protection from lightning. | Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 41 |
33789 | 3403 | 157 | 74 | 60 | 3 | 58 | Plant used in an unknown manner as a protection from the spirit of the bear. | Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 60 |
15716 | 1706 | 157 | 74 | 66 | 3 | 58 | Plant used to keep the dancers from burning themselves during the Fire Dance at the Mountain Chant. | Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 66 |
42604 | 4102 | 185 | 50 | 127 | 3 | 58 | Roots tied on the ankle or calf to drive away rattlesnakes. | Fowler, Catherine S., 1989, Willards Z. Park's Ethnographic Notes on the Northern Paiute of Western Nevada 1933-1940, Salt Lake City. University of Utah Press, page 127 |
11709 | 1164 | 44 | 178 | 266 | 3 | 58 | Oily kernels rubbed on hands as protection against cold. | Gifford, E. W., 1933, The Cocopa, University of California Publications in American Archaeology and Ethnology 31:263-270, page 266 |
41711 | 4058 | 133 | 3 | 246 | 3 | 58 | Used to rub seal hunters bodies to protect themselves from the weather. | Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 246 |
19154 | 2064 | 61 | 17 | 63 | 3 | 58 | Boughs put on tipi poles to ward off lightning. | Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 63 |
19188 | 2064 | 177 | 17 | 63 | 3 | 58 | Boughs put on tipi poles to ward off lightning. | Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 63 |
19193 | 2064 | 190 | 17 | 63 | 3 | 58 | Boughs put on tipi poles to ward off lightning. | Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 63 |
19198 | 2064 | 205 | 17 | 63 | 3 | 58 | Boughs put on tipi poles to ward off lightning. | Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 63 |
44491 | 4244 | 177 | 17 | 68 | 3 | 58 | Chewed seeds scattered around the corn fields to protect the harvest from blackbirds. When the corn was approaching maturity, blackbirds attacked the fields for food. To prevent further damage, men chewed some grains and scattered them around the corn fields to deter the birds from the fields. | Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 68 |
31369 | 3206 | 61 | 17 | 93 | 3 | 58 | Plant tops used to make garlands worn on the head as protection from the sun on very hot days. | Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 93 |
4102 | 319 | 38 | 15 | 137 | 3 | 58 | Decoction of root used to drive away 'blue tailed swifts.' 'Blue tailed swifts' were a type of lizard. When they became troublesome, the Indians used this decoction to drive them away. | Gilmore, Melvin R., 1933, Some Chippewa Uses of Plants, Ann Arbor. University of Michigan Press, page 137 |
3591 | 269 | 202 | 40 | 20 | 3 | 58 | Root carried and/or hung in homes for protection. | Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 20 |
41662 | 4056 | 202 | 40 | 90 | 3 | 58 | Small, leafy branches hung in homes for protection against any harm that might come into the homes. | Goodrich, Jennie and Claudia Lawson, 1980, Kashaya Pomo Plants, Los Angeles. American Indian Studies Center, University of California, Los Angeles, page 90 |
13026 | 1380 | 33 | 39 | 170 | 3 | 58 | Rushes fastened to the head of a baby's board to form a shade for the face. | Grinnell, George Bird, 1972, The Cheyenne Indians - Their History and Ways of Life Vol.2, Lincoln. University of Nebraska Press, page 170 |
1213 | 55 | 33 | 39 | 171 | 3 | 58 | Root tied to a child's necklet, dress or blanket to keep away the night spirits. | Grinnell, George Bird, 1972, The Cheyenne Indians - Their History and Ways of Life Vol.2, Lincoln. University of Nebraska Press, page 171 |
12051 | 1234 | 33 | 39 | 176 | 3 | 58 | Powdered leaves or infusion rubbed over body to protect hands from hot soup during Contrary dance. | Grinnell, George Bird, 1972, The Cheyenne Indians - Their History and Ways of Life Vol.2, Lincoln. University of Nebraska Press, page 176 |
3254 | 236 | 33 | 39 | 187 | 3 | 58 | Dried flowers carried or chewed and rubbed on the body as protection from danger before battle. | Grinnell, George Bird, 1972, The Cheyenne Indians - Their History and Ways of Life Vol.2, Lincoln. University of Nebraska Press, page 187 |
11447 | 1132 | 32 | 1 | 37 | 3 | 58 | Infusion of bark taken or bathed in by ball players 'to ward off tacklers.' | Hamel, Paul B. and Mary U. Chiltoskey, 1975, Cherokee Plants and Their Uses -- A 400 Year History, Sylva, N.C. Herald Publishing Co., page 37 |
16000 | 1752 | 32 | 1 | 43 | 3 | 58 | Compound infusion of bark used by ball players 'to ward off tacklers.' | 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 |
17225 | 1896 | 33 | 30 | 28 | 3 | 58 | Burned for protection from lightning and thunder. | Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 28 |
18966 | 2062 | 33 | 30 | 36 | 3 | 58 | Plant burned and smoke used for protection from thunder and lightning. | Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 36 |
12858 | 1350 | 238 | 30 | 38 | 3 | 58 | Juice used by 'jugglers' for protection in handling hot meat. | Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 38 |
39065 | 3849 | 162 | 30 | 59 | 3 | 58 | Branches looped around cradleboards to protect babies from ghosts. | Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 59 |
34174 | 3432 | 76 | 30 | 62 | 3 | 58 | Stems used for the howling dead. | Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 62 |
34182 | 3432 | 162 | 30 | 62 | 3 | 58 | Sprigs hung on cradleboards to keep ghosts from babies. | Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 62 |
29272 | 3097 | 23 | 30 | 68 | 3 | 58 | Sap used to conceal human scent when stealing enemy horses. | Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 68 |
29355 | 3098 | 23 | 30 | 68 | 3 | 58 | Sap used to conceal human scent when stealing enemy horses. | Hart, Jeff, 1992, Montana Native Plants and Early Peoples, Helena. Montana Historical Society Press, page 68 |
10272 | 1020 | 23 | 26 | 111 | 3 | 58 | Flowers worn by children in their hair at night to keep ghosts away. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 111 |
34780 | 3463 | 23 | 26 | 122 | 3 | 58 | Berries applied to quivers to strengthen them. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 122 |
5355 | 399 | 23 | 26 | 24 | 3 | 58 | Used to cleanse a person afraid of a ghost. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 24 |
247 | 6 | 23 | 26 | 36 | 3 | 58 | Needle smudge used for safety's sake during severe thunderstorms. | Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 36 |
28549 | 3012 | 100 | 7 | 290 | 3 | 58 | Decoction of smashed, dried roots taken to frighten away ghosts. | Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 290 |
3445 | 259 | 100 | 7 | 401 | 3 | 58 | Infusion of smashed roots used as wash to remove ghosts from the house. | Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 401 |
38527 | 3757 | 48 | 143 | 3 | 3 | 58 | Seeds carried by medicine men as protection against contamination from menstrual blood. | Jones, David E., 1968, Comanche Plant Medicine, Papers in Anthropology 9:1-13, page 3 |
7297 | 580 | 255 | 36 | 5 | 3 | 58 | Bark made into broad rimmed hats used by young, menstruating girls to restrict their vision. The broad rimmed hats prevented them from looking where they were not supposed to. | Kari, Priscilla Russe, 1985, Upper Tanana Ethnobotany, Anchorage. Alaska Historical Commission, page 5 |
36306 | 3551 | 255 | 36 | 7 | 3 | 58 | Leafless branches waved in the air to scare wolves away. | Kari, Priscilla Russe, 1985, Upper Tanana Ethnobotany, Anchorage. Alaska Historical Commission, page 7 |
36307 | 3551 | 255 | 36 | 7 | 3 | 58 | Leafless stems waved in the air to scare wolves away. Wolves were said to dislike the noise this made and would leave the area. | Kari, Priscilla Russe, 1985, Upper Tanana Ethnobotany, Anchorage. Alaska Historical Commission, page 7 |
16159 | 1770 | 255 | 36 | 8 | 3 | 58 | Used for bedding and insulation in foot gear. | Kari, Priscilla Russe, 1985, Upper Tanana Ethnobotany, Anchorage. Alaska Historical Commission, page 8 |
38640 | 3772 | 125 | 156 | 32 | 3 | 58 | Root juices used by medicine men for protection of hands from fire or boiling water. | Kraft, Shelly Katheren, 1990, Recent Changes in the Ethnobotany of Standing Rock Indian Reservation, University of North Dakota, M.A. Thesis, page 32 |
5386 | 399 | 125 | 156 | 46 | 3 | 58 | Smudged on the body and home to ward off evil spirits. | Kraft, Shelly Katheren, 1990, Recent Changes in the Ethnobotany of Standing Rock Indian Reservation, University of North Dakota, M.A. Thesis, page 46 |
34189 | 3432 | 183 | 98 | 81 | 3 | 58 | Sprig of rose carried to keep the ghost away at a funeral. | Mahar, James Michael., 1953, Ethnobotany of the Oregon Paiutes of the Warm Springs Indian Reservation, Reed College, B.A. Thesis, page 81 |
3145 | 214 | 197 | 109 | 222 | 3 | 58 | Wood made into a heavy robe or overcoat and corset armor and used for fighting. | Merriam, C. Hart, 1966, Ethnographic Notes on California Indian Tribes, University of California Archaeological Research Facility, Berkeley, page 222 |
24311 | 2620 | 183 | 111 | 50 | 3 | 58 | Root rubbed on hunter's moccasins and body to repel snakes. | Murphey, Edith Van Allen, 1990, Indian Uses of Native Plants, Glenwood, Ill. Meyerbooks. Originally published in 1959, page 50 |
26965 | 2934 | 118 | 158 | 49 | 3 | 58 | Trees protected those who slept beneath them, especially from malevolent spirits. | Nelson, Richard K., 1983, Make Prayers to the Raven--A Koyukon View of the Northern Forest, Chicago. The University of Chicago Press, page 49 |
26963 | 2934 | 118 | 158 | 50 | 3 | 58 | Boughs taken home as talismans for protection. | Nelson, Richard K., 1983, Make Prayers to the Raven--A Koyukon View of the Northern Forest, Chicago. The University of Chicago Press, page 50 |
26964 | 2934 | 118 | 158 | 50 | 3 | 58 | Trees nullified dangerous spiritual forces. | Nelson, Richard K., 1983, Make Prayers to the Raven--A Koyukon View of the Northern Forest, Chicago. The University of Chicago Press, page 50 |
6587 | 498 | 233 | 92 | 49 | 3 | 58 | Used to cover berry baskets. | Palmer, Gary, 1975, Shuswap Indian Ethnobotany, Syesis 8:29-51, page 49 |
31497 | 3214 | 233 | 92 | 49 | 3 | 58 | Used to cover berry baskets. | Palmer, Gary, 1975, Shuswap Indian Ethnobotany, Syesis 8:29-51, page 49 |
34075 | 3427 | 233 | 92 | 67 | 3 | 58 | Branches broken and left in the house after removal of corpse to keep the disease in the body. | Palmer, Gary, 1975, Shuswap Indian Ethnobotany, Syesis 8:29-51, page 67 |
13602 | 1450 | 95 | 61 | 45 | 3 | 58 | Used to make wind breaks and other shelters for melon plants and young peach trees. | Robbins, W.W., J.P. Harrington and B. Freire-Marreco, 1916, Ethnobotany of the Tewa Indians, SI-BAE Bulletin #55, page 45 |
13621 | 1450 | 257 | 61 | 45 | 3 | 58 | Used to make wind breaks and other shelters for melon plants and young peach trees. | Robbins, W.W., J.P. Harrington and B. Freire-Marreco, 1916, Ethnobotany of the Tewa Indians, SI-BAE Bulletin #55, page 45 |
38641 | 3772 | 125 | 108 | 51 | 3 | 58 | Roots chewed and hands rubbed with the roots by heyoka men to protect their hands in scalding water. | 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 |
25917 | 2810 | 125 | 108 | 59 | 3 | 58 | Roots used against snakebite. | 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 |