Information,
resolutions and
miscellaneous content
and bylaws
BEHAVIOR
Every Constitutional Cherokee member is expected to engage in ritual and culture that sets us apart as Cherokee people. This includes the practice of going to water, fasting, celebrations, and other Cherokee activities.
Before extensive contact with the invaders, all Southeastern Indians began their daily activities by "going to water". They also engaged in this ritual before playing the ball game and ceremonial dances, in treatment of some diseases, and for protection against bad dreams and evil spells.
The details of each of these water ceremonies differed, but "going to water" consistently occurred at daybreak after at least one night of fasting. James Mooney reported some of these rituals in his Ethnology report. Other historical documents also verify these practices. Oral traditions have been passed down through the families of our people. The Adawehi of the community are to lead the people of the community in learning the rituals of our people so that they may be engaged in properly.
PEACE TOWNS
PEACE TOWNS DEFINED
Traditionally, our people always maintained 7 Peace towns (one for each clan) in close proximity to large populations.
A peace town was where no one or nothing could be killed. Meat was brought in from other locations and never slaughtered within the city limits. Fighting was prohibited and the residents were willing to abide by this in exchange for living in the most peaceful society perhaps the world has ever known because no violence was tolerated in the town. Those accused of violence were removed... peaceful.... a large force of peace warriors would simply walk to the person required to leave, surrounding them by sheer numbers, and they would be escorted out of the city, where they would be dealt with. This was only done at the order of the peace chief, and weapons were not involved, as these were not within the city limits.
No blood could be shed within the city limits. There were specific rules to be followed if such an event did occur, but before the European invasion, that was almost unheard of ever happening.
These were safe towns to protect in the case of an accidental death of someone.
Suppose you were hunting and accidentally killed a person, you could hurry to your clan's peace town and there find safety from retaliation until a hearing could be held.
A hearing was convened and the facts considered.
If it was revealed you had malice toward the person you "accidentally" killed, you could be forced to leave the peace town and be met by the clan members of the dead person who would then mete out justice and restore balance.
REGALIA-- Each level of government [or chapter] that selects any leader for any position at that level is responsible to provide regalia suitable for the leader to wear in the fulfillment of their responsibilities for that position. All regalia is to reflect pre removal era styles (pre 1840s). All regalia is to be considered the property of the government and is on loan to the leader for the duration of their office. It is recommended that each government also provide outgoing leaders (those retiring from office or otherwise honorably leaving a position) be provided with a full set of regalia that they may wear that designates their emeritus position and honors them for their service. This regalia too is to be returned to the government upon the death of the leader, unless the family requests and permission is granted, that the leader be laid to rest in the regalia.
Whenever historical records designate a particular color or style to be worn during the installation to office, the level of government or chapter for that office is to provide not only that regalia but also regalia to be worn after the installation ceremony.
Installation regalia remains the property of the government or chapter and is to be returned immediately following the installation ceremony.
FUNDRAISING
Each level of government - Community Chapter, Regional Chapter and National- are to raise funds in an ethical manner. These funds are to be used responsibly in the care of the people and in the operation of the government. The community chapters are to support the regional chapter. This support is to be based on a fair system implemented by the local and regional chapters. The National council and the National Assembly are to be supported by each of the regional chapters divided in a fair manner.
OFFICERS AND LEADERS REMUNERATION
Officers and leaders are to be supported in order that they may devote their time to service without distractions. It is recommended that each level of government give special attention to the care and support of their leaders and officials while in office.
CREATION
The Constitutional Cherokee believe that the world was Created and that our Creator has placed us here in our homeland. We oppose a creatorless interpretation of the evolutionary hypothesis. We accept as valid all scientifically verifiable discoveries in geology and other natural phenomena and we firmly believe Unelvhvhi is the Creator.
SUBSTANCE ABUSE
The Constitutional Cherokee contines to strongly object to substance abuse as a social malignancy. We encourage our members to take an active and highly visible role and to participate in education relative to substance abuse and the incompatiblity of such use with our traditional teachings of respect, moderation, and caring for the gift of life shared with us by our Creator.
ABUSE OF PEOPLE
The Constitutional Cherokee abhors abuse of women, men, children, and the elderly and calls for increased public awareness through every means and by providing appropriate education information and assistence to its victims. We call upon the clans to enforce the fair and ethical treatment of its members.
SANCTITY OF LIFE
The Constitutional Cherokee believes in the sanctity of human life and strives to protect against abortion, euthanasia, and the withholding of reasonable medical care to hadicapped or elderly members.
When a child cannot or will not be raised by the mother, we enjoin that child's clan to take the child in and raise the child in keeping with our traditions and the belief that the clan is the family.
Allowing to die: When human death is imminent, we believe that either withdrawing or not originating artificial life support systems is permissible within the range of our faith and practice. This is not to be undertaken lightly, and the decision of the dying person's family and of the clan of that person is to be in agreement. In the absence of immediate family, that person's clan (if known) is to make such decisions. If the clan is unknown, the decision may be made by the council of clan mothers and the principal clan mother.
ORGAN DONATION
The voluntary donation of organs has not only saved lives but improved the quality of life for many people. Therefore we do not condemn it. However, recent unethical practices have led us to condemn the purchase or trade of organs. We also condemn the distribution of any organ, blood, tissue, or cells that are human in origin that were obtained without the consent of the person who is the source. This includes a prohibition of the harvesting of any portion of preborn, unborn, or still born infants for any reason. We also support the decision of our members to refuse to receive any organ, cell, blood or other human tissue or element that was obtained unethically or without such consent.
PORNOGRAPHY AND NUDITY FOR ENTERTAINMENT PURPOSES
The Constitutional Cherokee continue to strongly object to nudity for entertainment purposes in any form including printed, recorded or live. Materials that degrade the dignity of humankind and are contrary to the view of marriage of the Constitutional Cherokee are not allowed. We believe that we are created in the likeness of Creator and that pornography and nudity for entertainment degrades, explits and abuses men, women and children. That industry is motivied by greed and destroys not only family life but also community life and has led to crimves of violence. We urge active opposition to pornography and nude entertainment by every legitimate means and the making of positive efforts to help those involved in this evil to escape its grasp.
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editor note: make sure this was not left out:
PART III SPECIAL RULES
PREAMBLE
CONTENTS:
Living as Cherokee
Membership requirements
Celebrations and cultural identity
Officers
Rules of order
Procedure for amending special rules
PREAMBLE:
The purpose of the Special rules is to elucidate details not addressed in or by the Articles and to give additional recommendations for living in matters not covered in the Articles.
The Special Rules are not requirements of every Cherokee. However, these are strongly urged principals. We do earnestly request that all our members follow the cultural practices of our Cherokee people and identity. If we do not live as Cherokee, then why should we expect to be recognized as being Cherokee?
SPECIAL RULES
Continued (EDITORS NOTE: normally, these would not be separated but the Google docs don't handle this size of a document unless we split it up)
Part II: Covenant of Conduct Of Cherokees
ALL MEMBERS:
Whereas: Our culture is inseparable from our beliefs and ceremonies.
Therefore:
Attendance of Gatiyo at least once a year is mandatory. Participation in the songs, dances and ceremonies is strongly suggested unless one is ill or infirm. Exceptions to attendance or participation may only be granted by the local council for the disabled and elderly.
Whereas, we as a people are only strong through our faith as we follow our Creator as Cherokees, and community involvement is essential to the development of our faith,
Therefore,
Regular, monthly attendance of Community Prayer Circles and Potlucks is mandatory. Participation is strongly suggested unless one is ill or infirm. Exceptions to attendance or participation may only be granted by the local council for the disabled and elderly.
All members are to refrain from the recreational use of tobacco and to refrain from the recreational use of herbs, pharmaceuticals and medicines. We follow the teachings of the prophet Yonaguska. Our members shall not consume alcoholic beverages at any time. Those who engage in these are to be confronted by the members of their local community and reprimanded. If they continue to participate in their consumption the local council may impose a fine. Subsequent violations or if the usage is determined to be egregious may be valid grounds for the member to be expelled from membership.
Our purpose however is to be restorative and reformed members may be reinstated after 1 year probation and review by their local community council which must give unanimous endorsement and their decision must be ratified by the next convening state council or assembly by at least a 2/3 majority vote.
All members are to remain active participants in the culture. They are to attend monthly prayer circles and or potlucks, to attend and support community Gatiyo (stomp) and they are to celebrate the festivals of our people. All members are encouraged to use Cherokee as their language whenever possible even if it is only through the use of a few words.
Failure to participate in the culture may be determined by the local community to be valid grounds for the member to be expelled from membership. Once a local council has made this determination, this must be ratified by the state council who will also determine whether such a removal from membership is to be permanent or until the person can be rehabilitated.
Additionally, our members must participate in Gatiyo or stomp and will not participate in Pow Wows except when outside of the homeland as a gesture of friendship. Pow Wows will not be sponsored within the historic homeland of the Cherokee at any time or by any member of the Constitutional Cherokee but when one is travelling outside of our boundaries it is permissible for our members to participate in one as a gesture of goodwill. This is not a statement against the Pow Wow but we are endeavoring to restore our culture to our homeland, not the cultural identity of any other group and Pow Wow is not a historic part of our pre contact identity. This restriction does not prohibit our members from participating in Pow Wow when outside of the boundaries of our historic homeland but only while within the boundaries of our historic homeland.
PART III : Criteria For Chiefs
NOTE: Although most often during the time before contact with the Spanish or the Europeans, and also during the time of the dispersal era, our leaders have more often been women, any office of a chief could be held by either man or woman, and many women were chiefs before the first encounter with the Europeans, very few leaders were men prior to that tragic encounter.
From the time of encounter with the English to the time of the removal era, men were more often recognized for that position. We encourage our people to select the best person for the job from among our women first, but if necessary, to select a man for leadership.
Character: a chief should display honesty, integrity in every decision. She should lead by example in the areas of generosity and hospitality.
Deportment-- a chief should conduct herself with the utmost respect for her heritage and herself and for the people she serves.
Designation - each community chief must meet with the state chapter council and be approved by them for service.
All leaders in any position or at any level of government are to live exemplary lives and to serve as models for our members.
All members are to refrain from the recreational use of tobacco and to refrain from the recreational use of herbs, pharmaceuticals and medicines. We follow the teachings of the prophet Yonaguska. Our members shall not consume alcoholic beverages at any time. Those who engage in these are to be confronted by the members of their local community and reprimanded. If they continue to participate in their consumption the local council may impose a fine. Subsequent violations or if the usage is determined to be egregious may be valid grounds for the member to be expelled from membership. Our leaders are to set the correct example.
All members are to remain active participants in the culture. They are to attend monthly prayer circles and or potlucks, to attend and support community Gatiyo (stomp) and they are to celebrate the festivals of our people. All members are encouraged to use Cherokee as their language whenever possible even if it is only through the use of a few words.
Failure to participate in the culture may be determined by the local community to be valid grounds for the member to be expelled from membership. Once a local council has made this determination, this must be ratified by the state council who will also determine whether such a removal from membership is to be permanent or until the person can be rehabilitated.
PART IV: CAPITALS AND HEADQUARTERS:
National headquarters and /or capitals Are to be designated by the decisions of the National Council of Chiefs as deemed necessary. We strongly urge that elections of capitals and headquarters be made not only taking into account historical and traditional locations but also the needs of the people and ease of access by our members.
State Capitals and headquarters are to be designated by each state chapter and are to be announced to both the local communities and to the national council.
Local communities capitals and headquarters are to be designated by each local community and announced to both the state and the national council.
BYLAWS, Information, resolutions and miscellaneous content
PEACE TOWNS DEFINED
Traditionally, our people always maintained 7 Peace towns (one for each clan) in close proximity to large populations.
A peace town was where no one or nothing could be killed. Meat was brought in from other locations and never slaughtered within the city limits. Fighting was prohibited and the residents were willing to abide by this in exchange for living in the most peaceful society perhaps the world has ever known because no violence was tolerated in the town. Those accused of violence were removed... peaceful.... a large force of peace warriors would simply walk to the person required to leave, surrounding them by sheer numbers, and they would be escorted out of the city, where they would be dealt with. This was only done at the order of the peace chief, and weapons were not involved, as these were not within the city limits.
No blood could be shed within the city limits. There were specific rules to be followed if such an event did occur, but before the European invasion, that was almost unheard of ever happening.
These were safe towns to protect in the case of an accidental death of someone.
Suppose you were hunting and accidentally killed a person, you could hurry to your clan's peace town and there find safety from retaliation until a hearing could be held.
A hearing was convened and the facts considered.
If it was revealed you had malice toward the person you "accidentally" killed, you could be forced to leave the peace town and be met by the clan members of the dead person who would then mete out justice and restore balance.
