Constitutional Cherokee

10/16/10

OWNERSHIP NOTICE - DISTRIBUTION NOTICE

The preceding documents contained here on this BLOGSPOT are from the Handbook of the Constitutional Cherokee

The HANDBOOK is the Constitution and By Laws of the CONSTUTIONAL CHEROKEE and it may be distributed freely only among Chapters of the Constitutonal Cherokee and their members and their prospective members only.

The CONSTITUTIONAL CHEROKEE do hold SOLE RIGHTS to this document in part or in entirety.

If you are NOT an enrolled member or prospective member, please request permission before you distribute, copy, reproduce in any method whether in part or in whole. ENROLL with us, and you are granted the right to these documents.

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All rights reserved. No material may be reproduced in any manner whatsoever without written permission from the CONSTITUTIONAL CHEROKEE except as by its enrolled members.
EDITOR has made every effort to insure the accuracy of its information. The information provided is "as is" with all faults and without warranty of any kind, expressed or implied. In no event shall the CONSTITUTIONAL CHEROKEE be liable for any incidental or consequential damages, lost profits, or any indirect damages even if the CONSTITUTIONAL CHEROKEE has been informed of the possibility thereof.

DO NOT STEAL!

THOU SHALT NOT STEAL

ᎤᏃᏍᎩᏛᏃ ᎨᏒ ᏞᏍᏗ ᎿᏉ ᏳᏃᏍᎩᏎᏍᏗ

u-no-s-gi-dv-no ge-sv tle-s-di hna-quo yu-no-s-gi-se-s-di

RITUAL FESTIVAL 7 OF 7

RITUAL FESTIVAL 7 OF 7
This festival is only celebrated once every 7 years.

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.

The Adawehi society, under the direction of the clan mothers, is obligated for and responsible for the training of the young boys in A-Ne-Tso-Di and to make certain that this is played at every national festival, including this one, following the traditions of the Adawehi, the game Anetsodi, and the HANDBOOK.

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 national festival, including this one, 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. 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.

ADDITIONAL RESTRICTIONS:

At no time shall any ritual or celebration taking place on the GATIYO grounds be videotaped or photographed.
Persons may not be photographed without their permission.
Photographs of person or events must not be published without the express written consent of the individual and the National Council.
However, the National Council may engage a photographer to take posed still shots of the anointing of Adawehi, chiefs, and ambassador to maintain them for the historical record. These shall be arranged for before the ceremony, to be the least intrusive as possible and shall be pre approved by the council before release. The photographer will retain the rights to the photographs taken including the right to publish, but may not publish without written council approval, and it is understood that permission to take the photographs by the council also gives the council the full right to freely use any and all of the photographs as they deem appropriate without further compensation.
At no time shall any photographs be taken inside the Gatiyo circle of clan arbors nor shall any shot include any portion of anything or anyone inside the circle of arbors.

RITUAL FESTIVAL 6 OF 7

RITUAL FESTIVAL 5 OF 7

[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.]

RITUAL FESTIVAL 5 OF 7
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.
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 to give to our mothers... every mother should receive a new pottery vessel during this 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. Every woman brings a new basket to this ceremony. Preferably, one she made, but she may trade for a new basket to bring. These are placed in the storehouse and any who have a need in the coming year may take the basket.
We honor the Nocturnal plants and animals for obedience to the Creator. We tell their stories. We eat their food.
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 in English:

Listen!
O, now you have drawn near to hear me, O Long Man at rest.
Long man, the helper of the people, Given to us by Creator, 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.
Let 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 before crossing
crossing while singing
praying after crossing
once she is across, the rest of the
procession crosses [they may either drive or walk]
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].
There is a lot of feasting.

Lots of foods containing honey are given prepared and shared in the feast to help us all stick together.

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).
IF DAY 2 IS COLUMBUS DAY WE FAST
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,
WE CALL FOR THE ABOLISHMENT OF 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;
Day 3, In the Morning...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.
In the Evening, 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 5 Clans then renew their agreements with the POLITICAL leaders. All go to water after this is done. Then a feast is held.
Day 7 GIFTS are given to the SPIRITUAL Leaders and the people all renew their agreements with Creator. Gifts of Tobacco- Nicotiana Rustica -- are offered at this time. All go to water after this is done all the people who have completed the above steps come together for a ceremony.
Day 7 continues into Day 8 with Feasting and dancing at the Gatiyo.

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.
Along with the everyday elements of this celebration: going to water, the sprinkling of water, the brushing of the circle with our branches, and the feasting and dancing--
DAY 3
My grandmother said its a sin to cut down or kill any nut tree or any fruit tree.
We should take this to heart in these days of dwindling forests and food supplies. Wood from trees that fell naturally or trees that had portions harvested were only used after special ceremonies that allowed us to use the wood.
An Adawehi has a ceremony for taking certain trees, but you should never cut down any fruit or nut tree-- and you should never cut down any other kind of tree- even if its not a nut or fruit tree-- without consulting an Aadawehi as to how it should be done first. Our cherokee ancestors were more interested in the food value of the tree rather than the wood.
Cherokees ground the nuts for breads, cakes, soup, relish, and mush for baby food. Our people saved the buttery fat left from boiling the nuts. From the sap gathered the clans made syrup and beverages. Many folks gathered their own nuts but also there was a thriving trade involving nuts.
On the 3rd day of the Friendships Renewed ceremonies, the clans exchange large portions of their nut harvest with the other clans so that all can eat and enjoy the variety throughout the winter.
DEER/ BIG DEER
CHESTNUT The American chestnut - not the Asian Variety- difficult to find these days. It is still included here not only as a tribute to its traditional importance but also in the hope that it may someday be re-established fully in a disease-resistant form. About 1900, a fungus disease reached this country from eastern Asia because people brought that Asian tree here and planted it. The Asian chestnut, which had been exposed to the blight over many centuries because Asia was where the pathogen originated, was more or less immune but the American trees sickened rapidly and in one human generation we lost a dominant forest species. This tragic loss is also a reminder as to why non native species need to be removed from our homeland- and better yet- never brought here. This clan is bereft- no other nut is assigned to them for harvesting-- they pray for the return of the tree and many members of this clan work hard to plant and tend American chestnuts in the hope that one day a resistent strain will emerge. Meanwhile, they have no nuts to exchange, but they often purchase a gift membership in the American Chestnut foundation TACF in each one of the different clan names and present that gift to them. The TACF is planting American Chestnuts and protecting the few known survivors of the blight and they also engage in back cross breeding to restore this tree. WE ALSO work to ERADICATE the ASIAN CHESTNUT from our homeland believing it to still be a threat to our native Chestnuts.
BIRD CLAN
CHESTNUT OAK ACORNS The white oak or chestnut oak is a prime source of protein that is much healthier than soy which seems to have replaced it in diets today. Any acorn may be eaten with proper treatment. Although the squirrel is more often thought of in regard to what eats acorns, any species of birds eat acorns and other nuts.
The Chestnut oak is known as the Principal tree- it was the most plentiful and it may be cut down by following a particular ceremony but only under the direction of an Adawehi. Mostly, the fallen branches are collected and used for ceremony.
PAINT CLAN
WALNUT The black walnut, one of our most valued hardwoods, is found over most of the eastern half of the United States from southern New England to southern Georgia. The tree is a majestic sight, towering 70 to 100 feet and covered with graceful sprays of leaflets. If you have one on your land, treasure it . . . they're becoming scarce.
LONG HAIR CLAN
BEECH The beech is a large tree—60 to 80 feet-high—with smooth gray bark and oval leaves. It's a familiar part of the hardwood forest and also a popular shade and ornamental species. Very handsome it is, too, especially in the fall when the foliage turns gold or dark copper. Beeches are found from southern Canada to east Texas and south to Florida, but bear more nuts in the northern part of their range.
Holly Clan
BUTTERNUT The butternut or white walnut looks much like a smaller black walnut (40 to 80 feet) with lighter colored bark. It thrives farther north than its larger relation, however, and grows higher in the mountains.
WOLF CLAN
HICKORY Hickories are relations of the walnuts. They're large, well-shaped trees, 60-80 feet high, and thrive best in open woods or at the edges of forests where they have plenty of light. Most of the several species (other than the pecan) are found all over the eastern half of the United States from lower N ew England to the South. The shellbark hickory (its bark comes loose in long strips) is the most popular for its nuts. The fruit from any hickory, however is wholesome to eat if the flavor is good.
WILD POTATOE
PECAN Unlike other hickories, the pecan originally had a very limited range: from southern Indiana, Iowa and Kansas south to Alabama and Texas. The: commercial importance of the nuts, however, has led to the planting of orchards in many parts of the South. This impressive tree—80 to 100 feet high—has been used as an ornamental as far, north as Massachusetts . . . but its real home is in warm, rich bottom land.
DAY 5
Every day we have the giving of gifts.
Today we do these things and we also give gifts to our leaders.
Today we honor our political leaders- giving them gifts that remind them of their promises to us- and of our promises to them- to serve where needed- to get the job done under their direction- to help them understand the issues
today we each bring our clan wood to our political leaders... some do this in the form of a bundle of kindling or even firewood- others have carved or made something from their clan wood... and this is given to our political leaders.
Deer: Oak
Bird: 2- Cedar and Maple
Paint: Locust
Long Hair: Beech
Holly: Ash
Wolf: Hickory
Potato: Birch
Our leaders need everyone's help to protect us!
Our biggest "battle" right now is the fight for the right to call ourselves Cherokee.
We were uniting long before the RED CLAY announcement-- but that spurred us to take more active action [if that can be a phrase]...
today we each bring our clan wood to our political leaders... some do this in the form of a bundle of kindling or even firewood- others have carved or made something from their clan wood... and this is given to our political leaders.
DAY 6 (FRIDAY)
We honor our Spiritual Leaders.
In addition to going to water, the sprinkling of water, the sweeping with the branches, the feasting and the dancing that occurs daily, today we ceremoniously present our Spiritual leaders with gifts.

These gifts are Cloth, (can also be clothing and regalia or the elements to construct these); Stones or items made of stone, Cane (mtn cane) or items made of mountain cane.

Musical instruments like water drums, dagsi shackles, gourd rattles and cane flutes may also be presented.

In addition, each clan brings a significantly sized gift of the herb/plants that their clan is responsible for gathering and they present these not only to one another but also to the spiritual leaders and healers.

Deer: Deer Tongue
Bird: Nicotiana Rustica and Sassafras
Paint: Sumac Qua lo ga
Long Hair: Mint
Holly: Holly
Wolf: Blood root
Potato: Arrow Root

DAY 7 (SATURDAY)
We honor our Ceremonial Grounds and we remember our heros- our ancestors who walked this land before us.
In addition to going to water, the sprinkling of water, the sweeping with the branches, the feasting and the dancing that occurs daily, today we prepare for GATIYO. Tobacco (old nicotiana rustica) and Deer tongue (the plant) are brought
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 13 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.
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make sure this is all in the above:
This is the Fifth Holiday in our Cycle of 7

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.
The water is mixed with local water and used in ceremony. The local water is gathered fresh daily from a running or 'living' stream.
Additionally, She was in the past carried in a litter- but today my ride in any vehicle- except that now as then, she must get out and carry a pitcher of water over the boundaries and over any bridges they come to.
For instance, upon approaching a state or county line... the caravan of travellers stops... she gets out and leads the procession while carrying a large basket or jar of water over the line then after all the rest pass over, she gets back in the vehicle and resumes the journey. This is also done before crosing any bridges or streams.
The Tennessee River is formed at the confluence of the Holston and French Broad Rivers on the east side of Knoxville, Tennessee
Officially the Tennessee River begins at mile post 652, where the French Broad River meets the Holston River. According to Tennessee Valley Authority historians] until 1933 the river that flowed past Knoxville was designated the Holston River, and the Tennessee River was considered to begin at the confluence of the Holston and the Little Tennessee River at Lenoir City 51 miles downstream and 601 miles upstream from the Ohio River at Paducah, Kentucky.
The nomenclature was changed in 1933 due to a Congressional mandate that the Tennessee Valley Authority headquarters be located on the banks of the Tennessee River.
Because the TVA headquarters were to be located in downtown Knoxville, the confluence of the Holston and French Broad Rivers was designated to be the beginning of the Tennessee River, placing the beginning of the river upstream from Knoxville.
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 13 [one for each moon] 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???
These were copied from the Indian Ceremonies by the Churches and missionaries and some churches still use them.
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 [or deep] as it is long. The wider it gets, the longer it should get too.
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.

The Adawehi society, under the direction of the clan mothers, is obligated for and responsible for the training of the young boys in A-Ne-Tso-Di and to make certain that this is played at every national festival.

NOTE:

Water had a tremendously important role in Cherokee culture.

Aside from its practical value for drinking and fishing, as a place to stalk game, and a means of travel by canoes, it played an indispensable part in ritualistic bathing, in divination, and as a base for decoctions of medicinal plants. The present Cherokees claim that in the autumn when all of the trees seem to be dropping their leaves and many of these find their way into the streams, the latter have an especial curative value. This is owing to the mingling of all the curative properties of different plants in one big decoction for the season of the medicine dance.

ADDITIONAL RESTRICTIONS:

At no time shall any ritual or celebration taking place on the GATIYO grounds be videotaped or photographed.
Persons may not be photographed without their permission.
Photographs of person or events must not be published without the express written consent of the individual and the National Council.

RITUAL FESTIVAL 4 OF 7

RITUAL FESTIVAL 3 OF 7

RITUAL FESTIVAL 2 OF 7

RITUAL FESTIVAL 1 OF 7

10/15/10

RITUAL CONTINUED

[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
==================
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.
================
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.
==================
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.
============
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.
=============
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.
=============
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.

============
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.
============
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
============
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
==========
Returning from War
PRIVATE NOT POSTED
==========
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.”