PART VIII RITUAL HANDBOOK
At every installation of office, each participant will exchange wampum beads and belts.
NO treaty or agreement or covenant is EVER ratified UNLESS after conclusion of all the other various niceties, there is ALSO the exchange and presentation of a wampum belt.
NO delegation or leader is to be recognized unless they can present the wampum belt that depicts their office. At the transfer of office, such wampum belts are to be presented to the successor after a special ceremony.
As a token among the people, wampum beads are to be presented in the sealing of friendships, the confirmation of covenants, the conclusion of a marriage ceremony, the welcoming into a clan, the naming of a person or child and at other significant life events.
Also, as often as possible,
The Adawehi society, under the direction of the clan mothers and other council members, is obligated for and responsible for the selection and training of young men in Gatayusdi (or as Timberlake described it, Nettacawaw) and to make certain that this is played at every Chapter's celebration and or festival following the traditions of the Adawehi, the game itself, and the HANDBOOK.
There is also to be a society dedicated to the maintenance of the game ground for this purpose near to the official headquarters of the chapter. It is to be a square piece of ground well cleared and smooth and strewn all over with fine white sand. A representative of one or at the most two persons will participate in this ancient game.
The game wheel is to be of smoot stone, about 2 fingers broad at the edge and about two spans round. Each participant is to have a pole of about 8 feet long, smooth, and tapering at each end, with flat points.
The game stones are to be kept in strict security at the headquarters, along with the game poles, although each participant may bring their own pole to use, as long as it is inspected by the supervisiong Adawehi and found to be acceptable.
The game is played to its conclusion, with gifts from the delegations presented to the winners by the losing delegation.
TEACHING YOUTH
All adults assisting or teaching anyone under the age of 21 years old will need to comply with a federal background test at their own expense, for working with children. No adult shall ever be alone with children at any time and an assistant must always be present when working with youth.
NOTE: A COMMITTEE OF ADAWEHI FROM EACH OF THE ACTIVE STATE CHAPTERS IS TO BE APPOINTED AT THE FIRST MEETING OF THE NATIONAL ASSEMBLY IN ORDER TO MEET TO DETERMINE WHAT MAY BE INCLUDED IN THIS SECTION OF THE HANDBOOK. THEIR DECISION IS TO BE REVIEWED BY THE NATIONAL COUNCIL OF CHIEFS AND IF RATIFIED, WILL BECOME THE OFFICIAL RITUAL SECTION OF THE HANDBOOK OF THE CONSTITUTIONAL CHEROKEE.
THEREFORE, UNTIL THAT COMMITTEE MEETS AND A DECISION IS REACHED, ONLY A MINIMUM OF INFORMATION HAS BEEN SELECTED FOR INCLUSION HERE AND OF THAT, ONLY THAT INFORMATION THAT HAS BEEN VERIFIED IS ALREADY AVAILABLE PUBLICLY AND IS ACTUALLY ACCURATE INFORMATION. ONCE THEIR DECISION IS REACHED, IT IS CONCEIVABLE THAT MORE INFORMATION WILL BE AVAILABLE FOR HERE. UNTIL THAT TIME, CONSULT WITH THE CURRENTLY RECOGNIZED ADAWEHI ASSIGNED TO YOUR CHAPTER FOR GUIDANCE.
FOREWORD
Many rituals of our people will be kept solely in the care and keeping and teaching of our leaders known as Adawehi.
(Adawehi has erroneously been translated as many things but is actually a Healing Person- {we often refer to living beings as a Spirit}. A person who is a Healing Spirit is called an Adawehi. These are elders- women and men -who know the prayers and songs of our people.)
Those will not be printed here. Nor are they to be shared with outsiders or non Cherokees.
Many rituals of our clans will be kept solely in the care and keeping of our leaders known as clan mothers.
Those will not be printed here. Nor are they to be shared with outsiders. They are shared only within the local community chapters and occasionally, at state conventions or national assemblies.
Nevertheless, there ARE many things that CAN be shared.
This section will include ONLY the songs, prayers, and ritual that can be observed by non Cherokees.
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TABLE OF CONTENTS:
1 Foreword
2 Social Dances
3 The Cherokee Colors, Directions, and Medicine Wheel
4 FESTIVALS
1. The New Moon of Spring,
2. The First Corn aka New Corn or sprouting corn,
3. The Ripe Corn,
4. The New Year Moon,
5. The Clan Festival aka the Friendship Ceremony or sometimes referred to as the Brush Arbor Celebrations
6. The Bounding Bush Ceremony,
7. The Chief Dance when the Ambassador is chosen.
5 Installation Ceremonies
6 Induction Ceremonies
7 New Moon Ceremonies
8 Full Moon Ceremonies
9 Prayer Circle
10 Potluck
11 Gatiyo
12 Red Cedar Fire
13 Weddings
14 New Home/land
15 The Night Watching Ceremony
16 Graveside ceremony
17 Returning of Warriors
18 Child Naming Ceremony
19 Various Taboos
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foreword
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. These were also reported in other written sources. In addition, our people handed down information about this ceremony through an oral tradition within their families.
SOCIAL DANCES that may be performed in public and may be observed or participated in by non Cherokees.
Songs are ONLY sung by men**(see note).
The invaders introduced the idea of women singing, but only the men sing our traditional songs, although there is some indication in the history that a woman who has definitely passed through menopause sometimes sang too; young women and girls never ever sing.
Women wear leg rattles for the dances and no dance can be performed without a woman shaker present and participating.
LIST OF SONGS THAT MAY BE SUNG AND DANCED PUBLICLY:
(NOTE: These songs are available on Tape and CD. We recommend that you learn these songs from a person who knows the songs well and pronounces them correctly, but if no one is near you to teach you, there is no harm in learning from the recordings of James “Bo” Taylor and others. Again, only the men sing these songs and responses).
Songs NOT on this list are NOT to be performed for the General Public. Guests invited by Gatiyo members may observe and participate in other songs at a Gatiyo but those other songs are not for use outside of a Gatiyo.
TRADITIONAL CHEROKEE DANCES & SONGS:
SOCIAL DANCES [NOTE: although all of these may be performed publicly, some are only done at certain times of year and NOT at other times]
Ant Dance
Bear Dance
Beaver Dance
Bison Dance
Corn Dance Planting Song
Corn Dance Harvesting Song
Corn Dance Harvest Ended Song
Friendship Dance
Gar Dance
Ground Hog Dance
Horse Dance
Knee Deep Dance (aka Spring Frog)
Peace Dance (Golden Eagle Dance aka Victory Dance)
Quail Dance
Round Dance (aka Running Dance)
War Dance
**NOTE: With the introduction of hymn singing, women began to sing those songs.
So it is allowed that women sing hymns in the Cherokee Language, but women do not sing any other songs in Cherokee.
In fact, it is traditional to have a community choir or quartets sing Cherokee hymns at nearly any public gathering. These are generally sung A Capella, or accompanied by a guitar or banjo, or by a zither or a mountain dulcimer. At times, a water drum may also be present for these but that is too rare these days as the art is nearly lost.
In addition, there are some songs sung by clan mothers in ceremonies with their own clan, but these are NOT to be shared with non Cherokees or non clan members and will not be dealt with here.
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Directions:
(The Cherokee Have 7 Sacred Directions that form our medicine wheel)
The Cherokee Medicine Wheel (With the colors as described here) may be displayed publicly on homes, buildings and signs in the Cherokee Homeland. No other nation’s medicine wheel colors are to be displayed in our homeland, except when worn by a person who is a member of that other tradition who is visiting us here as our INVITED guest.
North = Blue: Symbolizes Failure
West = Black: Symbolizes Death
South = White: Symbolizes Peace
East = Red: Symbolizes War
Center= Green: Symbolizes Duyuktv also the Center where we live
Above= Yellow: Symbolizes Heaven
Below = Brown: Symbolizes Earth
Cherokees walk the WHITE PATH.
This is the path of victory.
White Path QUOTATION: "If you are following the White Path, God will give you protection. If you are following the White Path and a man strikes you in the back, do not turn around. If you do, you will be off in the black." ~ Ugvwiyuhi Dotsuwa, Anigiduwa.
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THIS SECTION IS NOT PRINTED IN OUR HANDBOOK BUT IS DISPLAYED ON THIS BLOGSPOT AS ONE EXAMPLE OF A DEPICTION OF OUR 7 SACRED DIRECTIONS.
THIS IMAGE IS NOT OWNED BY THE CONSTITUTIONAL CHEROKEE BUT YOU MAY PURCHASE THESE FROM THE OWNER OF THE IMAGE
END OF ADDITIONAL DISPLAY SECTION
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Historically, our people used the moon calendar.
Unlike the Calendars used today around the world, this calendar did not have just 12 months.
Because the time between two full Moons doesn't quite equal a whole month, approximately every three years there are two full Moons in one calendar month AND the moon calendar and modern calendars do not “match up”.
Because of this, while there are some families and even fewer communities that do celebrate on the times of the actual Full and New moons, most of us, because of work schedules, cannot do so.
Therefore, we have established “national” holidays based on a 12 month calendar, taking into account the variation in the moons and the discrepancies of the 12 month calendar, forming a “Modern” schedule for festivities that the Nation is to follow.
We strongly encourage families and communities to continue to follow the cycles of the moon whenever possible as well as acknowledging the new “modern” calender so that the larger numbers of our people may celebrate together.
Communities should celebrate the entire week from Monday through Saturday ending after Sunrise on that Sunday morning, however, exemptions may and should be granted for those few who cannot arrange to be off work providing that they are present at the ceremonies from Friday evening until after Sunrise on Sunday morning and that those few arrange their schedule in order to participate in at least one of these 6 events for the entire week every year. NO Cherokee may miss the celebration of the Ugu and all are required to attend that 3 day ceremony every seven years unless illness or disability or if they are in a process of grieving, that prohibits their travel. Communities are required to make plans in advance in order to be certain that everyone in their community is able to get to the Ugu ceremony.
1. The New Moon of Spring Publicly celebrated the first FULL week of March that can run from a - Monday to a Saturday on the modern calendar system.
[For example: March 1-6, 2010; March 7-12, 2011; March 5-10, 2012; March 4-9, 2013; March 3-8, 2014 and so on] The War Dance is performed at this time and throughout the Summer till the Friends made where it is last performed for the season and not again during the winter months until the next new moon ceremony. The Spring Frog or Knee Deep Dance is also performed at this ceremony.
The household fires are extinguished then re-lit from fire kindled at this Ceremony (NOTE: This is a different fire than that used at the Gatiyo grounds!)
2. The First Corn aka New Corn or sprouting corn celebrated the Second full week of April that can run from a - Monday to a Saturday.
[For example: April 12-17, 2010; April 11-16, 2011; April 9-14, 2012; April 8-13, 2013; April 14-19, 2014 and so on] but especially Wednesday, Thursday, Friday and Saturday. New shoots of corn are a few inches high typically at this time so The Beaver Dance is danced at this ceremony to bring on the spring rains.
3. The Ripe / New Corn aka Green Corn: the Second FULL week of June that runs from a Monday to a Saturday - no corn that is maturing this year is eaten prior to this ceremony by any Cherokee member, however a local community whose corn has matured faster may and should celebrate together the first full week when the corn is ripe enough to pull, still none from that community may eat corn until they have celebrated this festival together.
[Examples of Dates for Calendar year: June 14-19, 2010; June 13-18, 2011; June 11-16, 2012; June 10-15, 2013; June 9-14, 2014] but especially Wednesday, Thursday, Friday and Saturday.
Weddings often occur during this ceremony.
4. The New Year Moon Third full week of September that runs from Monday through Saturday.
[Examples of Dates: September 20-25, 2010; Sept. 19-24, 2011; Sept. 17-22, 2012; Sept. 16-21, 2013; Sept. 15-20, 2014] but especially Wednesday, Thursday, Friday and Saturday.
The World is new. The Old is passed away. Prior to this event, many fast and give away old items. No one may begin this festival holding on to “extras”. These are to be set aside to be donated to the clans storehouse or given to someone you know who needs the item.
All the homes are cleaned- every item, wall and floor is washed. Then the house is cleaned on the outside as well. All debris that cannot be given away is to be removed and burned or completely disposed of prior to this ceremony. Cars are washed and detailed, pets are washed, barns are cleaned out before this ceremony begins. Food is stored in new containers and put within family and clan storehouses.
People are to seek out those they have wronged and to offer double restitution so that these can be set aside before the new year begins. If accepted by the one who was offended, the person who wronged them will now make the amends in full.
Bills and debts are paid so nothing is behind in the year to come and if possible, all debts are cleared.
In local communities, business issues that have been brought up must all be addressed and heard and dealt with before the new year begins. No unfinished business is to be left over.
Tell the Stories of Creation, of Doyunisi, of the Spider who brought fire, of the first man and woman and first boy, of the opening of the cave and the bear who came back to life, as well as stories of the cedar.
Decorate with corn stalks.
Extra food - corn, squash, pumpkins, barrels of potatoes and beans-- is to be left in piles beside driveways so that those who are hungry may find food for themselves. If not taken, it is taken to the storehouse for the clan the last day of the ceremonies.
The Bear dance is danced at this ceremony as a reminder of resurrection.
There is dancing, feasting, going to water and an osi ceremony.
5. The Clan Festival aka the Friendship Ceremony or sometimes referred to as the Brush Arbor Celebrations 2nd full week of October that runs from a Sunday to a Saturday- but this festival lasts 8 days so it goes over into the 2nd Sunday. This is sometimes referred to as the Harvested Corn festival as it is held after all the garden harvests are complete.
[examples of dates: October 10-17, 2010; October 9-16, 2011; October 7-14, 2012; October 13-20, 2013; -- Every day of this festival has a ceremony so each is important.
This festival is celebrated by families even if there is no community government near to them.
Columbus day sometimes falls during this time. Despite how it appears, we do NOT celebrate Columbus day-- except that sometimes we commemorate it through Fasting. Because even though we would NEVER celebrate that day, Sometimes though, that day falls within our ceremony and because of that, an alteration in the traditional schedule is followed. Should that day occur during our ceremony time, it is to be marked by going into the OSI or sweat lodges the evening before Columbus Day, Fasting during the day light hours, and going to water in the evening before a meal of corn soup (chowder or any variety) is shared in silence [no one speaks after the prayer until the end of the meal when the leader rises and plays a river cane flute song of prayer then all may speak again] in honor of those who perished;
Traditionally, this week long Celebration commemorates the Beginning of the world and the giving of our traditions and fire to us by Creator.
We honor Doy’unisi- Beavers granddaughter for bringing up the mud that formed the land we dwell on.
We do this by bringing gifts of pottery to the ceremony.
We honor the tiny water spider for bringing us the coal of fire.
We commemorate this by the sharing of pine needle baskets brought as gifts to the ceremony.
We honor the Nocturnal plants and animals for obedience to the Creator.
We do this in telling their stories and singing the songs in the Osi and by being watchful all through the night.
Fresh Cedar is laid on the ground beneath the booths which are all whitewashed with special painting material and covered in the final colored leafed branches of fall- white pine is also used should there not be enough leafy trees left. In this festival, food is shared. Water is brought from the head water springs of the Tennessee River and used in ceremony. A different clan is responsible for bringing the water each day of the ceremony till all 7 have brought the water. (NOTE: ONLY WOMEN CARRY WATER but she is to be accompanied by warriors from her clan)
Prayers are said prior to gathering the water.
Prior to gathering the water, all participants must go to water:
prayer is to be said in Cherokee... but till you learn it you may say:
Listen!
O, now you have drawn near to hear me, O Long Man at rest.
Long man, the helper of the people, you never let anything slip out of your hold.
You never let go of the soul within your grasp.
Come now! Take a firmer hold of me!
[go into the water]
I originated near the churning rapids and from there I stretch out my hands toward this place. (reach hands toward birthplace)
[dip 7 times and then face east]
Now I have bathed in your body.
Let the water and the white foam cling to my head as I go along my way.
Let the white staff be firmly held in my hand.
Le the health giving Aya await me along my path.
Now my soul stands tall and straight in the seventh dwelling above.
Yu!
then all participants say the prayer for gathering water
then the water is gathered and carried to shore
the prayer for after gathering is said
then they proceed along the way
they may travel in vehicles but the woman of the clan must carry 1 vessel first over any bridge, stream, or boundary line while on foot
praying first
praying after
procession crosses
all pray
then proceed
Gifts of Food such as vegetables and honey and dried meats are distributed among clans members to make certain that everyone has enough set by to survive the winter and the food storehouse is stocked. This is when canned foods are given too as everyone works to make sure that all food pantries are stocked in anticipation of the coming winter. Tremendous Feasting occurs freely every day and every meal of this ceremony [with the exception of if Columbus day falls within it]. The Bear Dance is danced at this ceremony.
Restitution that was made for grievances is announced by the one who received it (if it was acceptable) and the forgiveness is celebrated. [this is if the person who offered the restitution and followed through with it before the new year festival and now in this new year has shown themselves to be truly repentant and changed]
This ceremony is profoundly religious. Day one- Individuals, couples and families renew their promises and agreements to one another. Additional gifts of Bread and cloth or clothing are exchanged. All go to water after this is done. Often, the restitution price that was agreed upon before the ceremony is recognized as paid in full this day (if it was paid before the new year ceremony). Day 2, Clans renew their ties and promises to one another within their clan. The clan booth is rebuilt. Repairs are made to the storehouses Restitution among clan members are made this day. Gifts of apples are exchanged among all of the clan members. All go to water after this is done. On Day 3, all 7 clans renew their agreements to each other. The grounds are worked on together. Pre agreed upon Restitution between clans is finalized this day. Gifts of the nut harvest are shared between clans. All go to water after this is done. Then the 7 stem pipe is shared.
Day 4 Clans then renew their agreements with their leaders. Gifts such as honey are given to them. All go to water after this is done. Then a feast is held. Day 5 Leaders renew their agreements with Creator. Gifts of Tobacco- Nicotiana Rustica -- are offered at this time. All go to water after this is done. Day 6 all the people who have completed the above steps come together for a ceremony. Day 7 Feasting and dancing at the Gatiyo.
The final morning- Dawn of Sunday after the last song at the Gatiyo- all go to water and breakfast is shared. Traditionally, everyone rests for a few hours, staying on the grounds-- then the young people play medicine ball - boys against the girls--while the elders watch. [generally ages 14-21] In this version, no sticks are used. The ball is a small round piece made of cloth about 7 inches across and stuffed like a thin pillow. The cloth is generally dark brown and is often leather. There are 7 boys and 7 girls on each team. They may call time outs and they may also exchange out players as needed- players exiting must touch hands with the one coming in before exchanging places. A time out does not need to be called to make the exchange but the player must return to the other side of the arch where their team sits or stands in order to exchange places. The boys get to call 4 time outs per game. The girls may call up to 8 time outs per game.
No one except the players and the elders with switches may enter the field.
Boys can only use their feet to pick up the ball and may only carry it under their chin- after picking up the ball with their foot, they may use one hand to position it under their chin but must do so quickly- holding it too long or moving (running or walking) while placing it under the chin is a foul. Girls may use both hands and may carry the ball in their hands and are not restricted like the boys are. Boys may not tackle the girls but girls may tackle the boys. Boys use blocking and strategy to attempt to defeat the girls. Elders with long hickory switches enforce the rules. There are 4 men elders and 4 women elders. They are generally in their 40’s and selected because they know they game and are able to keep up with the players. Two other elders, a man and a woman, generally in their 70’s are chosen as score keepers. They stand together on the east side near the the middle edge of the field. The men elders only switch their boys for breaking rules but the women elders may switch either side. Points are made when a runner carrying the ball, is able to run through the arch of trees at the end of the field. Those switching aim for the legs and shoulders and avoid faces. They may call a time out if they feel it is necessary and if a boy is too rough he may be expelled from the game and not replaced.
The Goal: The arch is made of 2 long narrow branches of willow tied together. One is at each end of the field. The field is 20-50 feet from arch to arch and should be grassy and flat. The first team to get 21 points wins. The teams go to water afterward. Then the friendship dance is danced once more. All shake hands and then go home.
ADDITIONAL EXPLANATIONS:
Most of us in the south know what these are however, some have asked: WHAT IS A BRUSH ARBOR???
A brush arbor is a rough, open-sided shelter constructed of vertical poles driven into the ground with additional long poles laid across the top as support for a roof of brush, cut branches or long grasses. Typically, the newly turning leaves of the deciduous trees are used but sometimes, also white pine branches are used. Cedar shavings and pine sawdust are used to cover the ground.
Leafy branches overlaid the pole structure, blocking the hot summer sun and most rainfall.
Long planks or half logs (split down the center so one side is round the other is flat) are used along the sides not only to add support to the structure but to also be used as seating around the booth.
Logs are laid inside the arbor for additional seating.
Cherokees will build these in the back or side yards of the house of the oldest family living ancestor during this ceremony. However, if there is a community group, they will also come to the community owned property and build an arbor for each of the clans.
If a singular arbor is built in a family home site, the entrance faces the east. If these are at the old home place, many folks also bring sleeping bags and sleep in these arbors. Large families will build quite a large one. The roof is never permanent; it is always freshly laid for this ceremony.
If there is a community grounds, the clans all come together too and build these structures there on the grounds; there are 7 of these arbors stretched around a very large circle. There is an empty space in the East side that another could have fit into but it is left empty as an opening.
A single eighth brush arbor stands to the left of the eastern entrance outside the structure.
The 7 arbors forming the circle are spaced evenly with space between each one equal to the size of the arbors.
An arbor should be about a dozen or more feet long and at least half as wide as it is long. The 3 sides are "closed" by the seating and the fourth side, facing the inner circle, is open as the entrance.
The home place arbors are completed in their entirety BEFORE the celebration begins.
The structures for the ones on the community grounds are rebuilt or built BEFORE the celebration begins too however they are not covered - nothing on top and no shavings below-- until the first day of the celebration and the gathering of branches and the covering f the arbors is part of the ceremony.
6. The Bounding Bush Ceremony Third full week of December that runs from a Monday to a Saturday
Evergreens are carried to the arbors in the community circle at the community grounds and waved in dances during this celebration. Gifts are given by clans --all needs are met as household goods, firewood and fuel, tools and weapons are voluntarily given and redistributed among clan members and the storehouse is filled so that everyone has clothing, blankets, and firewood/fuel to make it through the winter months. Elders - in particular the clan mothers and the principal clan mother- are given a useful gift - preferably handmade- each day. The Eagle Dance is performed at this ceremony.
[Examples of Dates: December 13-18, 2010; December 19-24, 2011; Dec. 12-22, 2012; Dec. 16-21, 2013; Dec. 15-20, 2014 and so on] but especially Wednesday, Thursday, Friday and Saturday.
7. The Chief Dance when the Ambassador is chosen- To Occur immediately after the conclusion of the National Assembly [convening dates to be announced by the National Council of Chiefs in the at least 1 year prior) every 7th year and the Public ceremony is to be celebrated for 3 full days by all the Cherokee People.
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Going to Water
although most of this ritual may NOT be shared here, certain aspects will be shared here
Consult an Adawehi for more info.
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Installation of Chiefs and other leaders
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Welcoming of a New member to a Community Chapter
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New Moon Rituals
When the moon is “New” it is completely gone. During these 4 days, our people fast during the daytime and say special prayers, going to water in the evening then sharing a simple meal together.
There is more to the ceremony, but at this time, this is all that can be posted here.
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Cherokee Prayer Circle
A Traditional Cherokee PRAYER CIRCLE
welcome by the oldest person present and the host of the home where the potluck is held--
after they both welcome everyone
someone prays a blessing--
preferably in Cherokee but any language will do at first
then all eat and eat well!
then after dessert, everyone gathers in a circle-- remember-- all movement is COUNTER clockwise! (clockwise is witchcraft)
if you are outside, try to have a fire built in the center but if not possible to have one, then don't worry about having a fire.
when all seem to be gathered someone starts singing Amazing Grace in Cherokee and those who know it join in
[remember, that the song Amazing Grace was sung BEFORE removal, is a good way to begin learning Cherokee words/language, and it is the national Anthem of the CNO]
you can alternate the verses if you want-- Cherokee then English then Cherokee again
then another song is sung in whatever language till all have a chance to sing who want to sing
if someone has a river cane flute they can play that but otherwise sing a Capella or without instruments, but remember rattles and hand drums or water drums are fine too and are always welcomed.
then everyone starts at place in the circle -- one at at time -- going counter-clockwise--telling what they need prayer for or what they want someone to pray for them till everyone has had a chance
folks who need to do so may leave early but no one leaves -- no matter what time they leave-- without first shaking hands with everyone present first-- and it is not viewed as an interruption to have someone go around shaking hands while a song is being sung just don't do it during a prayer.
so if you leave early shake hands with everyone first..
now
at close, all line up and go counter clockwise shaking hands and lining up till all have shaken hands then all go home
SIMPLE MEALTIME PRAYER
O-gi-do-da ga-lv-la-di he-hi ga-lv-gwo-di ge-se-s-di
Our Father heaven you live holy is
de-tsa-do-v-i tsa-gv-wi-yu-hi ge-sv wi-ga-nv-go-i ha-ni
your name U-ne-hla-nv-hi = he/she is Creator, God
s-gi-nv-wa-ga = you bless me
...U-ne-hla-nv-hi = he/she is Creator, God
hi-nv-wa-ga = You bless it
a-li-s-da-yv-di = food
Na s gi gwo wi ni ga l s d [emenv]
[editors notes: a great deal has been made of the book available online at http://www.archive.org/stream/easterncherokees00gilb/easterncherokees00gilb_djvu.txt HOWEVER it must be remembered that the writers were NOT invited to the dances a the fire (the writers seem unaware that the fire even still existed anywhere!) and their prejudice "leaks" through in what they write- but still it does describe SOME of the traditions and dances and is a worthwhile read]
