[EDITOR NOTE: remember, this public part of the handbook on ritual is not meant to be comprehensive nor is it to be the final way of celebrating or living. It is to be considered INTRODUCTORY as a means of helping those who have been outside of the culture and traditions to start to take steps to returning to the real Cherokee culture and traditions. Therefore, some things that are part of this are recent to our culture but allow our folks to gradually become accustomed to our ways without too much culture shock. We must be patient with our new members.]
CONTINUED.....[see "older posts" to view the first part]
THE PRAYER CIRCLE IS OFTEN HELD IN COMBINATION WITH A POTLUCK BUT DOES NOT NEED TO ALWAYS BE
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POTLUCKS
To the Cherokee, eating a meal together is a Sacred event.
You do not just eat with anyone. You do eat with your friends.
Eating alone is discouraged.
++++
additional notes-
note 1--this is not a stomp fire-- only consecrated places have those-- but it is seen as a medicine fire-- medicine means it represents healing and we are praying for Cherokee people to be whole again
note 2-- why a fire? a fire is the symbol of the Cherokee people. Just like churches use candles and even when folks get married they often light a candle, fire is a symbol to us.
note 3 cultural traditions--only men may build the fire OR a woman who is post menopausal-- women under that age cannot even touch or gather the wood.
The ONLY thing to be placed in the fire is the wood-- no trash or cigarettes or any other materials-
certain traditional items of medicine may be added by one who knows how -- but otherwise its just a fire built of white chestnut oak Quercus prinus wood.
nothing else.
Those who know the appropriate prayers in the Cherokee language may sometimes add the plant called “Deer tongue” or carphephorus odoratissimus ; they may add the life everlasting plant aka gnaphalium everlasting; or if they know the proper prayer they may add nicotiana rustica -- the yellow flowered variety; if they know the proper prayer in the Cherokee language and they are bird clan, they may add cedar Juniperus virginiana ; if they know they proper prayer in the Cherokee language, they may add white pine Pinus strobus needles.
but if they do not know the proper prayer -- and English is NEVER used-- then only white chestnut oak Quercus prinus wood is used and nothing else is added.
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NOTE: We use the LATIN to describe species because unfortunately, confusion occurs when we use common or even Cherokee Terms and it is hoped that the use of Latin terms will prevent mistakes.
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What your potluck will do-- Its Purpose....
AT first....
it will help ease folks into learning the Cherokee traditional ways.
The eldest of the group and the host of the home hosting each potluck must be first greeted by the others who come before those people can speak to anyone else present.
Once that is done, then the food can be prepared and placed onto the table.
The eldest or a native speaker will then call everyone together and pray the blessing.
There will be 2 lines
one line is for women
the other line is for men
The oldest goes through the line first all the way done to the youngest who goes through their line last.
If folks are same year of age, they must determine who is oldest, down to month or day or time if necessary.
If a woman is having her moon time she does not prepare food, touch food, serve food- not even to herself. One of the other women must volunteer to serve her as a way to honor her because of her tremendous power at that time. she will also sit apart from everyone else.
after the meal, everyone will line up oldest to youngest- 2 lines - then the 2 lines will integrate so that they are man, woman, man, woman.... etc all the way down to the kids.
then they will all sit in a spiraling circle- oldest closest to the center and youngest on the outside
share prayer requests and prayers for one another.
If traditional songs are known, they may be sung at this time also, after the prayer. If they are not known, we advise that at least 1 song per month be presented for learning.
You can learn some background on our dances at http://en.wikipedia.org/wiki/Cherokee_dance
The Elder or a native speaker will pronounce a blessing on everyone, and folks then will go home as they feel inclined to do so
This is to be done each month.
Remember, as our Tsalagi (Cherokee) Prophets stated: We are ONLY Cherokee as long as we speak our OWN Cherokee language, sing our OWN Cherokee songs, dance our OWN Cherokee dances, and celebrate our OWN Cherokee festivals. Cease to live as Cherokee and you are not Cherokee. Begin to live as your Cherokee ancestors did, and you will truly be Cherokee, not just by ancestry, but in actuality.
Someone from the group is to keep a record of everyone who attends. This may be done with a sign in sheet or book.
The group is to meet an additional Saturday once a month (can be either the 3rd Saturday OR the last Saturday of that month) in order to go over every one's genealogical records to make certain that everyone in the group is actually a descendant of the Cherokee people.
At this group, the above activities will also apply, however the records will be reviewed 2 hours prior to eating the potluck meal. This will also be a time for language study, and to learn dances, songs and cultural training.
Good foods for a potluck included home cooked meals or purchased meals.
Chicken, fried or otherwise is usually a good choice.
Potatoes, corn, beans, cornbread, squash, and tomatoes are all great as these are all native foods.
Coffee is as well {we had extensive trade routes} but some folks prefer sodas (cokes) too.
Its ok to have some foods that are familiar. As time goes by, your group will naturally develop more and more native recipes and dishes.Desserts should be healthy and fruits are a good choice.
Try to serve native foods whenever possible but try to serve healthy choices as many of our people are prone to diabetes and heart disease.
. The old timers will tell you that boiled or roasted meat is the preferred way of cooking from long ago.
They never fried it and certainly breaded foods like we see today everywhere were unknown to our ancestors.
Boiling takes some getting used to but in time, you will adjust and it is a much healthier way of eating.
Meats like Venison, poultry, squirrel, rabbit, bison meat and meats from other Native animals are to be encouraged.
We strongly discourage the serving of pork and other non native animal meats.
We strongly encourage that whatever meat you serve, it is boiled or grilled and not fried.
Fry bread is not to be served. It is not a traditional food but comes to us out of the commodity system. It is delicious, yes, because our people are resourceful creative cooks but it was out of starvation that we were forced to make it palatable.
As unhealthy as it is, we must not continue feeding our children the bread of our slavery. Not only that, but it is a wheat product, and wheat is not from our land. Wheat plantings displaced our traditional native grains and we will not perpetuate that cycle of genocide upon the plant people. They too were invaded. We need to heal our native grains and grass lands.
Suppose someone who doesn't know the history of fry bread brings some? Be hospitable.
Don't hurt their feelings. Fry bread is a lot of work. They were trying to bring a gift. You can find a way to tactfully and kindly share the truth with them later on. Right then is not the best timing.
Remember also, we follow the teachings of the prophet Yonaguska, so no alcohol is ever allowed.
It will be good for your group to meet together each month in homes at first, but as soon as possible, start collecting funds from those who are willing in order to rent a community building or other location to meet in. Be certain to put an ethical accounting method in place to make sure the monies collected are not misused or misappropriated.
Sometimes churches will allow you to rent their space for a nominal fee and many of them have excellent kitchens and dining halls.
In good weather, a covered pavilion at a local park might be a good choice for a meeting.
Or if one of your members has enough land, the group could construct such a pavilion for meeting there from March till November.
Please notify us immediately if / when you have 21 (3 groups of 7) families that are attending your meetings. At that point, your group is eligible to be recognized as a chapter and to begin attending the larger activities and to receive additional training and assistance.
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Gatiyo
The Ritual for Gatiyo will not be published here. If you are invited to attend one, agree to go and then go - but first, ask your host what you need to know.
However, Gatiyo ALWAYS involves food. Review with your host or follow the guidelines for potluck.
MOST of our Gatiyo grounds also require that their participants meet together each Wednesday evening Prior to the weekend of the Gatiyo gathering for the purpose of sharing medicine together and prayer in order to prepare for the ceremony and for going to water together.
Gatiyo is to last from dusk until dawn. You do not have to participate in every dance but you must remain throughout the entire ceremony. It is also encouraged that a meal be shared prior to the start of the Gatiyo, no matter what time dusk begins.
REMEMBER the Taboos:
NOTE: These taboos are not meant to restrict participation. Rather, they are meant to prepare us and to prepare our bodies for correct participation with pure hearts and bodies. They are protection for the participants as well as the Gatiyo medicine is strong and has consequences to those who are not prepared correctly.
No one may participate who has killed prey- either human, animal or insect- in the last 4 days prior to the Gatiyo.
Neither a woman in her moon time nor a man who has returned from battle (even if no one was killed) may participate until the proper time has passed and purification ceremonies have been observed.
Neither a pregnant woman NOR the man who fathered the child she is carrying are to participate in the ritual of taking medicine or dancing or singing at the Gatiyo. They may attend and are welcomed into their respective clan booths, but are not participate in the drinking of the medicine or in the Gatiyo ceremony.
No one may participate who has taken any substance for recreational purposes in the last 4 days- whether it was using alcohol, commercial tobacco, unnecessary non prescribed medicines, or illegal drugs or huffing of fumes.
The Misuse or abuse of sacred substances is a serious matter and our people have too often fallen into Yunega ways and have lost respect for these sacred substances.
We must purify ourselves before participating in the ceremony at Gatiyo.
again,
These taboos are not meant to restrict participation.
Rather, they are meant to prepare us and to prepare our bodies for correct participation with pure hearts and bodies and to protect us from serious consequences.
NO fires, lights, matches, flashlights or other sources of lights are allowed into the circle or inside the booths. You may use these to find your way to the circle, but they are not to be shone into the circle and they are not to be used inside the circle.
The ONLY source of light at the Gatiyo is the sacred medicine fire.
Just to clarify-- its the same with smoking-- other than the clan pipe, there can be no smoking in the booths or inside the circle as the only light source is to come from the fire and those lights, although small, are visible as fire and are not to be allowed inside the circle or booths.
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Red Cedar Fire
Is a ceremony only performed by those Adawehi in the Bird clan who have been trained in it and no more will be mentioned of it here only that it is done rarely usually only a few times in one’s lifetime will one ever attend one.
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Public Weddings
After the morning sacred ceremonies, a public ceremony is also held.
IF THE prospective bride and groom are both Cherokee, the ceremony may be held at the Gatiyo Grounds.
If one is Cherokee but not the other, the Community Council must give permission for the ceremony to occur at the grounds of the gatiyo and the participants are to be instructed as to what will be allowed and not allowed and given a chance to agree to the restrictions.
If NEITHER the Bride NOR the groom are Cherokee, then the Gatiyo Grounds may NOT be used for the Ceremony.
Special permission to hold the Ceremony anywhere within the Cherokee Homeland must then be obtained not only from the nearest local community Chapter, but also from the Regional Council and also from the National Council.
The Nation will not issue a marriage license to anyone who is Not an enrolled member.
NOTE: It is traditional for the bride and groom to provide a feast for the guests however, a potluck style meal served by his family and her family is also allowed and frequently is encouraged.
NOTE: The clan mothers and the grounds chief are usually given a gift of money equal to a days pay of either the bride or groom, whoever is higher; this is a voluntary gift from the couple.
NOTE: The full version with prayers is not posted here yet. Awaiting confirmation on what may be posted.
The bride and groom should fast for four days prior to the wedding (avoiding any alcohol or drugs and the other taboos of Gatiyo).
They should perform the “going to water” ceremony the morning of the wedding with their own clans.
The bride and groom both dress in white to symbolize happiness and success.
The groom carries a long bow and quiver of arrows. The bride carries a river cane basket, double woven. She may also wear a cape composed of white goose or white swan feathers. [goose is used today because the swan is protected and feathers may no longer be obtained].
Each also has a small blanket in their clan colors.
The beginning of the ceremony is marked by special prayers and the clan mothers each offering a word of advice.
The brides clan mother has a lengthy speech to share.
Each clan mother or her representative also comes and says words to them. These are traditional blessings in the Cherokee language.
All offer a prayer for the couple.
The fire keeper or grounds chief also give advice and offer a special prayer.
In the ceremony, the bride and groom exchange food.
He brings venison for her and she brings corn for him and they exchange, showing that they will provide for each other.
In some wedding ceremonies, they also exchange blankets.
In other ceremonies, the blanket is laid on the ground between them and they place their gifts of food on it.
The groom’s mother gives him to the bride’s mother and the bride’s mother’s brother, signifying they recognize that these two will be together and their offspring will be of the mother’s clan.
The bride and groom always tie their blankets together.
Then they have a special prayer prayed over them by the clan mother.
Then they share the corn drink from the pottery, which they break together under a stone.
A Friendship dance is sung and shared with the couple and all the guests.
All shake hands.
After the ceremony, the bride and groom host a feast to feed everyone.
Most weddings occur at the first harvest of corn ceremony also known as the green or new corn.
Marriages were sometimes reaffirmed at the Green Corn Ceremony as well.
The Reaffirmation of marriage ceremony has always been short and simple and it consisted mainly of the giving of gifts to the couple from the clan mothers and from the couple to each other, a prayer from the principal clan mother, and a friendship dance.
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New House Welcoming Ceremony
The only things we can post here at this time is that smudging using only White Pine Needles pinus strobus should occur, guests cannot enter the new home without being smudged and the gift they are bringing must also be smudged (all guests must enter with a gift in hand-- even children).
The Adawehi will perform ceremony at the home both before the Ceremony begins and after it concludes.
Land that is being reclaimed- that is, land that has been held in possession in the intervening years by anyone who was not Cherokee but now for the first time since that non Cherokee owned it is going to be owned by a Cherokee descendant-- the land must be first cleansed with a Red Fire Ceremony. If the land is only being rented or leased, a spring water ceremony is to be used.
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Meeting with a family after a death in the home
Not much can be mentioned here except a few basics.
The friends of the family members of the deceased are to gather with them and sit up all night in prayer and conversation with them. Friends are to arrive at the place where the family is gathered with food enough to share throughout the vigil.
As early as possible, everyone is to leave the house while an Adawehi or clan mother is to cleanse the house using the smoke of white pine needles (Pinus Strobus) and traditional Cherokee Prayers and rituals, then each person is smudged with more white pine needle smoke and traditional prayers, given a drink of medicine, and they are allowed to enter the house one by one.
From then on, any new person arriving at the house must wait to be smudged before entering.
The Adawehi is to sit with the Body of the deceased offering the proper prayers.
The deceased is to be buried within 24 hours of death and a graveside service is to be held.
Cremation prior to interment is preferred whenever possible.
In the case of a death under suspicious circumstances, it may be that burial may not occur within this time frame and the family is to be supportive of one another during this time while the leadership where the deceased had membership in a Community Chapter of the Constitutional Cherokee works with law enforcement to resolve the matter as speedily as possible.
The friends are to continue to gather with the family of the deceased person and to share food for the remainder of seven days after the death or up to 7 days after the interment, whichever is longer.
Ashes and bodies are to be buried and are not to be kept within a residence or storage building.
Once buried, remains are never to be dug up or reburied in a different location.
Burial Sites are not to be used for dwellings and may not be paved over.
Burial sites may be planted with Cedar (Juniperus Virginia), with native grasses, or with Pink Cemetery Flowers aka Phlox Subulata. [note: Phlox Subulata is known to protect against witchcraft and to purify land if allowed to bloom there for at least 7 seasons. It is recommended for planting over any site that has been disturbed by archaeologists and over the sites of known Cherokee Villages that were desecrated in some way or were victims of false treaties and forced removals]
OTHER DETAILS OF WHAT MUST BE DONE MAY ONLY BE SHARED WITH THE FAMILY BY THE ADAWEHI
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Grave Side Services
Should be performed by the Adawehi.
If one wants a Church type service, that is also allowed, as long as the adawehi speaks before the final interment and leads the mourners in the correct ritual.
Some of this cannot be posted but here is the outline
Greeting by the Adawehi and acknowledgment of why there-- this is usually in Cherokee but is sometimes translated.
Petitionary prayer to the Creator.
Blessing of the grounds with cedar and water.
Song led by Adawehi
Petitonary prayers made to Creator
blessing pronounced on the family who are allowed to leave except for the pall bearers.
Grave filled in
Blessing pronounced on the Grave and the Pall Bearers
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Returning from War
PRIVATE NOT POSTED
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Prayer for a Child performed by Clan mothers during Acknowledgement and Naming Ceremonies
AT THIS TIME, ONLY ONE ASPECT CAN BE SHARED:
Ge se s di
Usdi
Tsa tsi
Ne do Hv ni yi
E Li S
Ne do Hv Ni yi
Tsa do Da
ne do hv ni yi
Tsa do di
ne do hv ni yi
U Ne tla nv hi
Da tsa nu tla i
Ge Se s di
Ni go hi lv
meaning
Peace to you child
If your mother cannot hold you
If your father cannot hold you
If your grandmother cannot hold you
If your grandfather cannot hold you
Creator will hold you in Peace Forever
+++Cane Flute tune++++
Ge se s di
Usdi
Tsa tsi
Ne do Hv ni yi
Ge se s di
Usdi
E Li S
Ne do Hv Ni yi
Ge se s di
Usdi
Tsa do Da
ne do hv ni yi
Ge se s di
Usdi
Tsa do di
ne do hv ni yi
Ge se s di
Usdi
U Ne tla nv hi
Da tsa nu tla i
--
Ge Se s di
Ni go hi lv
5 INSTALLATION OF OFFICES RITUALS
THE OATHS OF OFFICE ARE INCLUDED HERE
Other than the offices of secretary, treasurer, assistants, and other administrative personnel, the person taking office must be scrutinized, ritually purified and declared fit for office prior to the administering of the oath. The offices of secretary, treasurer and other administrative personnel should only be filled by competent, ethical and moral persons but they do not have to undergo the long process of preparation in order to be vested with their duties.
The person swearing in is to be given all documents supporting that the candidate for the office meets the requirements. They then affirm that they have reviewed the documentation that this person is both qualified to serve and selected to serve in accordance with the handbook of the Constitutional Cherokee then they are to administer the Oath, and then a Prayer is to be said.
These oaths are also in the FORMS section of the Handbook.
OATHS OF OFFICE
Prior to the ceremony, those to be sworn in are to participate in the red fire ceremony, go to water, and fast. An Adawehi of their same gender is to be present with them for the 4 days of this process prior to the administration of the oath. Additionally, whenever possible, the Adawehi should also be of the candidates same clan. The Adawehi is to present a statement to the person administering the oath that the candidate has fulfilled their obligations of preparation.
The process of preparing is sequestered; however
The oath is to be administered publicly.
Although these oaths are recited, they are also to be written out, signed and witnessed by all parties: The person administering the oath, the person taking the oath, and at least one other witness.
These documents are to be archived at each level of government, with copies sent to the national archive repository.
Once the oath is administered, prayer given, and the papers signed, the people present at the ceremony [who are not otherwise under a taboo] are to dance the appropriate dance followed by the Friendship dance.
National Council:
“I ______________________, Do solemnly swear (Or affirm) that I am a descendant by Blood of a Cherokee Ancestor; that I have not obtained my election by bribery, contracts, favors, treaties, or any undue and unlawful means by myself or others in my campaign by my desire or approbation, for that purpose, I consider myself constitutionally qualified as a member of __________________(local chapter) and that, on all questions and measures which may come before me, I will so give my vote and so conduct myself as may in my judgment appear most conducive to the interest and prosperity of this Nation; and that I will bear true faith and allegiance to the same; and to the utmost of my ability power observe, conform to, support and defend the constitution thereof as a member of the National Council I will faithfully execute my duties and responsibilities to the office and bring honor to the position I hold. I will endeavor always to serve the people of the Nation.”
NATIONAL PRINCIPAL CHIEF:
“I ______________________, Do solemnly swear (Or affirm) hat I am a descendant by Blood of a Cherokee Ancestor; that I have not obtained my election by bribery, contracts, favors, treaties, or any undue and unlawful means by myself or others in my campaign by my desire or approbation, for that purpose, I consider myself constitutionally qualified as a member of __________________(local chapter) and that I will faithfully execute the office of Principal National Chief of the Constitutional Cherokee Nation and will; to the best of my ability, preserve, protect and defend the Constitution of the Constitutional Cherokee.”
Ugu / AMBASSADOR
“I ______________________, Do solemnly swear (Or affirm) hat I am a descendant by Blood of a Cherokee Ancestor ; that I have not obtained my election by bribery, contracts, favors, treaties, or any undue and unlawful means by myself or others in my campaign by my desire or approbation, for that purpose, I consider myself constitutionally qualified as a member of __________________(local chapter) and that I will faithfully execute the office of the Ugu, the National Ambassador of the Constitutional Cherokee People and Nation and will to the best of my ability preserve, protect and defend the Constitution of the Constitutional Cherokee
STATE CHIEF
“I ______________________, Do solemnly swear (Or affirm)hat I am a descendant by Blood of a Cherokee Ancestor ; that I have not obtained my election by bribery, contracts, favors, treaties, or any undue and unlawful means by myself or others in my campaign by my desire or approbation, for that purpose, I consider myself constitutionally qualified as a member of __________________(local chapter) and that I will faithfully execute the office of the _________________State Chapter Chief of the Constitutional Cherokee and will to the best of my ability, preserve, protect and defend the Constitution of the Constitutional Cherokee and preserve the people of the ______________________[state chapter name]of the Constitutional Cherokee.
STATE COUNCIL:
“I ______________________, Do solemnly swear (Or affirm)hat I am a descendant by Blood of a Cherokee Ancestor ; that I have not obtained my election by bribery, contracts, favors, treaties, or any undue and unlawful means by myself or others in my campaign by my desire or approbation, for that purpose, I consider myself constitutionally qualified as a member of __________________(local chapter) and that I will faithfully execute the office of the _________________
nd that, on all questions and measures which may come before me, I will so give my vote and so conduct myself as may in my judgment appear most conducive to the interest and prosperity of this State; and that I will bear true faith and allegiance to the same; and to the utmost of my ability power observe, conform to, support and defend the constitution thereof as a member of the State Council I will faithfully execute my duties and responsibilities to the office and bring honor to the position I hold. I will endeavor always to serve the people of the State.”
LOCAL CHIEF
“I ______________________, Do solemnly swear (Or affirm)hat I am a descendant by Blood of a Cherokee Ancestor ; that I have not obtained my election by bribery, contracts, favors, treaties, or any undue and unlawful means by myself or others in my campaign by my desire or approbation, for that purpose, I consider myself constitutionally qualified as a member of __________________(local chapter) and that I will faithfully execute the office of the _________________and that I will faithfully execute the office of Community Chief of the _______________ [community chapter name] and will; to the best of my ability, preserve, protect and defend the Constitution of the Constitutional Cherokee.”
LOCAL COUNCIL: “I ______________________, Do solemnly swear (Or affirm)hat I am a descendant by Blood of a Cherokee Ancestor ; that I have not obtained my election by bribery, contracts, favors, treaties, or any undue and unlawful means by myself or others in my campaign by my desire or approbation, for that purpose, I consider myself constitutionally qualified as a member of __________________(local chapter) and that I will faithfully execute the office of Council Member on the Local Council of [community chapter name] _________________and that, on all questions and measures which may come before me, I will so give my vote and so conduct myself as may in my judgment appear most conducive to the interest and prosperity of this Community; and that I will bear true faith and allegiance to the same; and to the utmost of my ability power observe, conform to, support and defend the constitution thereof as a member of the Community Council I will faithfully execute my duties and responsibilities to the office and bring honor to the position I hold. I will endeavor always to serve the people of the Community.”
SECRETARY
“I ______________________, Do solemnly swear (Or affirm)hat I am a descendant by Blood of a Cherokee Ancestor ; that I have not obtained my election to this office by bribery, contracts, favors, treaties, or any undue and unlawful means by myself or others in my campaign by my desire or approbation, for that purpose, I consider myself constitutionally qualified as a member of __________________(local chapter) and that I will faithfully execute the office of ______________ for the ____________________{chapter name}
TREASURER
“I ______________________, Do solemnly swear (Or affirm)hat I am a descendant by Blood of a Cherokee Ancestor ; that I have not obtained my election to this office by bribery, contracts, favors, treaties, or any undue and unlawful means by myself or others in my campaign by my desire or approbation, for that purpose, I consider myself constitutionally qualified as a member of __________________(local chapter) and that I will faithfully execute the office of ______________ for the ____________________{chapter name}
BELOVED WOMAN
CLAN MOTHER
“I ______________________, Do solemnly swear (Or affirm)hat I am a descendant by Blood of a Cherokee Ancestor ; that I have not obtained my election to this office by bribery, contracts, favors, treaties, or any undue and unlawful means by myself or others in my campaign by my desire or approbation, for that purpose, I consider myself constitutionally qualified as a member of __________________(local chapter) and that I will faithfully execute the office of ______________ for the ____________________{clan name}
PRINCIPAL CLAN MOTHER
“I ______________________, Do solemnly swear (Or affirm)hat I am a descendant by Blood of a Cherokee Ancestor ; that I have not obtained my election to this office by bribery, contracts, favors, treaties, or any undue and unlawful means by myself or others in my campaign by my desire or approbation, for that purpose, I consider myself constitutionally qualified as a member of __________________(local chapter) and that I will faithfully execute the office of Principal Clan Mother for the ____________________{chapter name]
ELDER
“I ______________________, Do solemnly swear (Or affirm)hat I am a descendant by Blood of a Cherokee Ancestor ; that I have not obtained my election to this office by bribery, contracts, favors, treaties, or any undue and unlawful means by myself or others in my campaign by my desire or approbation, for that purpose, I consider myself constitutionally qualified as a member of __________________(local chapter) and that I will faithfully execute the office of ______________ for the Elder’s Society/council of____________________{chapter name}
ARCHIVIST
“I ______________________, Do solemnly swear (Or affirm)hat I am a descendant by Blood of a Cherokee Ancestor ; that I have not obtained my election to this office by bribery, contracts, favors, treaties, or any undue and unlawful means by myself or others in my campaign by my desire or approbation, for that purpose, I consider myself constitutionally qualified as a member of __________________(local chapter) and that I will faithfully execute the office of ______________ for the ____________________{chapter name}
GROUNDS CHIEF
“I ______________________, Do solemnly swear (Or affirm)hat I am a descendant by Blood of a Cherokee Ancestor ; that I have not obtained my election to this office by bribery, contracts, favors, treaties, or any undue and unlawful means by myself or others in my campaign by my desire or approbation, for that purpose, I consider myself constitutionally qualified as a member of __________________(local chapter) and that I will faithfully execute the office of ______________ for the ____________________{chapter name}
FIRE KEEPER
“I ______________________, Do solemnly swear (Or affirm)hat I am a descendant by Blood of a Cherokee Ancestor ; that I have not obtained my election to this office by bribery, contracts, favors, treaties, or any undue and unlawful means by myself or others in my campaign by my desire or approbation, for that purpose, I consider myself constitutionally qualified as a member of __________________(local chapter) and that I will faithfully execute the office of ______________ for the ____________________{chapter name} and that I will ensure that the fire is kept in accordance with our traditions and that if anything interferes with the fire, or i the fire is to go out that I will report this to the council.
FIRE KEEPER ASSISTANT
“I ______________________, Do solemnly swear (Or affirm)hat I am a descendant by Blood of a Cherokee Ancestor ; that I have not obtained my election to this office by bribery, contracts, favors, treaties, or any undue and unlawful means by myself or others in my campaign by my desire or approbation, for that purpose, I consider myself constitutionally qualified as a member of __________________(local chapter) and that I will faithfully execute the office of ______________ for the ____________________{chapter name} and that I will ensure that the fire is kept in accordance with our traditions and that if anything interferes with the fire, or if the fire is to go out that I will report this to the fire keeper.”
