Tribal enrollment
Race and blood quantum are not sole factors in Cherokee Nation tribal citizenship eligibility. To be considered a citizen in the Cherokee Nation, an individual needs a direct Indian ancestor listed on the Dawes Rolls. The tribe currently has members who also have African, Latino, Asian, white and other ancestry. Members of the Natchez Nation joined the Cherokee Nation as well as other southeastern tribes in the 18th century.
Relationship with at-large Cherokees
Two tribal council members represent the at-large citizenry – those that live outside the tribe's 14-county jurisdictional area in northeastern Oklahoma. Eleven satellite communities have been organized by the tribe in areas of high Cherokee Nation populations. These communities are composed of a majority of enrolled Cherokee Nation citizens. These communities are a way for enrolled Cherokee citizens to connect with Cherokee heritage and culture and to be more politically engaged. These communities are located for in California, New Mexico, Texas, Florida, and central Oklahoma.
Tribal relationship with Cherokee heritage groups
Many groups have sought recognition by the federal government as Cherokee tribes, but today there are only three groups recognized by the federal government. Cherokee Nation spokesman Mike Miller has discussed that some groups, which he calls Cherokee Heritage Groups, are encouraged. Others, however, are controversial for their attempts to gain economically through their claims to be Cherokee, a claim which is disputed by the three federally recognized groups, who assert themselves as the only groups having the legal right to present themselves as Cherokee Indian Tribes.
One exception to this may be the Texas Cherokees and Associate Bands (TCAB) who prior to 1975, was considered a part of the Cherokee Nation as reflected in briefs filed before the Indian Claims Commission. In fact at one time W.W. Keeler served not only as Chief of the Cherokee Nation, but at the same time held the position as Chairman of the TCAB Executive Committee. The TCAB was formed as a political organization in 1871 by William Penn Adair and Clement Neely Vann, for descendants of the Texas Cherokees and the Mount Tabor Community in an effort to gain redress from treaty violations stemming from the Treaty of Bowles Village in 1836. Following the adoption of the Cherokee constitution in 1975, TCAB descendants, whose ancestors had remained a part of the physical Mount Tabor Community in Rusk County, Texas, were excluded from citizenship in that their ancestors did not appear on the Final Rolls of the Five Civilized Tribes. However, most if not all, did have an ancestor listed on the Guion Miller or Old Settler rolls. Another problem for the TCAB is that groups of Yowani Choctaws and McIntosh Party Creeks had joined them in the 1850s, changing the make up of the group. Today, most Mount Tabor descendants are in fact members of the Cherokee Nation, but eight hundred or so are stuck in the limbo without official recognition as Cherokees, with many of them still residing in Rusk and Smith counties of east Texas.
New resolution
The Councils of the Cherokee Nation and the Eastern Band of Cherokee Indians at the Joint Council Meeting held in Catoosa, Oklahoma on April 9, 2008 passed a resolution Opposing Fabricated Cherokee "Tribes" and "Indians". It denounced any further state or federal recognition of "Cherokee" tribes or bands, aside from the those already federally recognized, and committed themselves to exposing and assisting state and federal authorities in eradicating any group which attempts or claims to operate as a government of the Cherokee people.
In addition, the resolution asked that no public funding from any federal or state government should be expended on behalf of non-federally recognized 'Cherokee' tribes or bands and that the Nation would call for a full accounting of all federal monies given to state recognized, unrecognized or SOI(c)(3) charitable organizations that claim any Cherokee affiliation.
It called for federal and state governments to stringently apply a federal definition of "Indian" that included only citizens of federally recognized Indian tribes, to prevent non-Indians from selling membership in "Cherokee" tribes for the purpose of exploiting the Indian Arts and Crafts Act of 1990.
In a controversial segment that could affect Cherokee Baptist churches and charitable organizations, the resolution stated that no 501(c)(3) organization, state recognized, or unrecognized groups shall be acknowledged as Cherokee. Celebrities who claim to be Cherokee, such as those listed in this article, are also targeted by the resolution.
Any individual who is not a member of a federally recognized Cherokee tribe, in academia or otherwise, is hereby discouraged from claiming to speak as a Cherokee, or on behalf of Cherokee citizens, or using claims of Cherokee heritage to advance his or her career or credentials. – Joint Council of the Cherokee Nation and the Eastern Band of the Cherokee Indians.
This declaration was not signed or approved by the United Keetoowah Band. Even still the Cherokee Nation acknowledges the existence of people of Cherokee descent "...in states such as Arkansas, Kansas, Missouri, and Texas," who are Cherokee by blood but not members of the Cherokee Nation. "There are more than 200 groups that we’ve been able to recognize that call themselves a Cherokee nation, tribe, or band," said Mike Miller, spokesman for the Cherokee Nation.
"Only three are federally recognized, but the other groups run the gamut of intent. Some are basically heritage groups – people who have family with Cherokee heritage who are interested in the language and culture, and we certainly encourage that," said Miller. "But the problem is when you have groups that call themselves ‘nation,’ or ‘band,’ or ‘tribe,’ because that implies governance."
Information provided by Wikipedia.
Tuesday, June 1, 2010
Racial Identity and Religious / Spiritual Practices
The Cherokee society is historically a matrilineal society; meaning clanship is attained through the mother. Prior to
The Traditional Cherokee Belief System
In a search for order and sustaining that order, the olden Cherokee devised a simple, yet seemingly complex belief system. Many of the elements of the original system remain today. Although some have evolved or otherwise been modified, the traditional Cherokee of today recognize the belief system as an integral part of day-to-day life.
Certain numbers play an important role in the ceremonies of the Cherokee. The numbers four and seven repeatedly occur in myths, stories and ceremonies. Four represents all the familiar forces, also represented in the four cardinal directions. These cardinal directions are east, west, north and south. Certain colors are also associated with these directions. The number seven represents the seven clans of the Cherokee, and are also associated with directions. In addition to the four cardinal directions, three others exist. Up (the Upper World), down (the Lower World) and center (where we live, and where ‘you’ always are).
Because of these early beliefs, the traditional Cherokee have a special regard for the owl and cougar. They are the honored ones in some versions of the Creation story. They were the only two who were able to stay awake for the seven nights of Creation. The others fell asleep. Today, because of this, they are nocturnal in their habits and both have night vision. The owl is seemingly different from other birds, and he resembles an old man as he walks. Sometimes, the owl can be mistaken for a cat with his feather tufts and silhouette of his head. This resemblance honors his nocturnal brother, the cougar. The owls’ eyes are quite large and set directly in front like a persons, and he can close one independent of the other. The cougar is an animal whose has screams which resemble those of a woman. He is an animal who has habits that are very secret and unpredictable.
Traditionally, the Cherokee are deeply concerned with keeping things separated and in the proper classification, or category. For example, when sacred items are not in use they are wrapped in deerskin, or white cloth, and kept in a special box or other place.
The circle is a familiar symbol to traditional Cherokees. The Stomp Dance and other ceremonies involve movements in a circular pattern. In ancient times, the fire in the council house was built by arranging the wood in a continuous "X" so that the fire would burn in a circular path.
The rivers, or "Long Man," were always believed to be sacred, and the practice of going to water for purification and other ceremonies was at one time very common. Today, the river, or any other body of moving water such as a creek, is considered a sacred site, and going to water is still a respected practice by some Cherokees.
Traditional Cherokees also believe that after a person dies, his soul often continues to live as a ghost. Ghosts are believed to have the ability to materialize where some people can see them, although some cannot.
Very basic to the Cherokee belief system is the premise that good is rewarded, while evil is punished. Even though the Cherokee strictly believe in this type of justice, there are times when things happen that the system just does not explain. It is often believed that some events that are unexplainable are caused by someone using medicine for evil purposes. Witchcraft among the Cherokee is not at all like that of the non-Indian cultures. To understand and respect the beliefs of traditional Cherokees about using medicine, conjuring, and witchcraft, you must first consider the early types of Indian societies, and consider how this has remained an integral part of Cherokee culture.
Today, many Cherokees still consult with medicine people regarding problems, both mental and physical. Some believe in using both Cherokee medicine and licensed medical doctors and the health care systems. Some Cherokee today, however, will not see a medicine man for any reason and refuse to acknowledge their powers.
The knowledge held by the medicine men or women is very broad in spectrum. They work for years committing to memory the syllabary manuscripts passed to them by the ones who taught them. Many formulas have been documented in Cherokee syllabary writing in books ranging from small notebooks to full-blown ledgers. If the words are not spoken or sung in the Cherokee language, they will have no affect. Until the words have been memorized, the medicine person will refer to his book. This does not compromise his abilities, as modern medical practitioners often refer to reference books, too. The writings in these books are strictly guarded and anyone who is not in training is strictly forbidden to study or read the books. The words are usually accompanied by a physical procedure, such as the use of a specially prepared tobacco, or drink. Medicine people must be, and must remain, in perfect health for their powers to be at peak. Their breath and saliva contain the powers of their life-force, and are used in their medicine.
As far as the witches referred to above, there are ordinary witches and killer witches. Ordinary witches are considered more dangerous since a person can never be sure he is dealing with one, and they are more difficult to counteract. They may deceive a medicine person, and cause them to prescribe the wrong cure if not guarded. One killer witch who is still spoke of often in the Cherokee Nation is the Raven Mocker .
Cherokee Festivals
There were six main festivals or religious observances before the forced removal. These festivals were to be observed at the capital. The ugu (or ouga, or uku) (which is a derivation from the Cherokee word for Chief), seven Principal Counselors and people from all seven Cherokee clans participated.
The first festival was the First New Moon of Spring Festival. This festival was held in March. The seven Principal Counselors determined when the moons would appear and a messenger would announce the upcoming festival to all the Cherokee people. Other festivals included:
- Green Corn Ceremony
- Mature Green Corn Ceremony
- Great New Moon Festival
- Friends Made Ceremony
- Winter Festival
Today, some Cherokee traditionalists still observe these festivals. Some ceremonial grounds observe some, if not all, of the occassions.
References
Structure of Government
Like the United States, the government of the Cherokee Nation is split into three branches as provided by its Constitution: the Executive, the Legislative, and the Judicial.
The Executive branch consists of the Principal Chief and Deputy Principal Chief, who are responsible for executing the laws of the nation and delegating authority within the government. Both of these positions are popularly elected for four-year terms by the Cherokee people.
The Legislative branch consists of the Tribal Council, also popularly elected, which is composed of 17 members that represent nine districts within the Cherokee Nation. An additional two Council members are elected to represent Cherokees living outside of the Nation's boundaries. As with the U.S. Congress, the Tribal Council introduces legislation that will be implemented across the nation.
Finally the Judicial branch is composed of the five-member Cherokee Nation Supreme Court, as well as the Cherokee Nation District Court and the Wellness Court. The members of the Supreme Court are appointed by the Principal Chief and then confirmed by the Tribal Council. The Court is charged with interpreting the Cherokee Nation's Constitution and resolving legal disputes that may arise. Additionally, the District Court presides over all cases that are brought to it under the judicial code of the Nation.
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