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The article offers information on the history of ancient Native Americans who lived along the Upper Yadkin River in Wilkes County, North Carolina. It mentions several Native American tribes that lived along the river including Paleo Indians, Cherokee Indians, and Moravians. It discusses discovery of various stone age tools created by the Indian tribes.

Kickapoo who moved from the USA into northern Mexico since 1839 have written in a syllabary they identified as created by Sequoyah for the Cherokee. Possible scenarios for how the Kickapoo may have learned the Cherokee syllabary are examined. However, some authors have reported that the Kickapoo in Mexico used the less famous Great Lakes Algonquian Syllabary (GLAS), not the Cherokee syllabary. A new line of evidence is presented concerning the label that the Kickapoo use to name the syllabary, evidence that proves the syllabary they have used is the GLAS, not Sequoyah's. Building on this evidence, new insights about the unexpected shape of some of the GLAS symbols are presented, along with clues about the creator(s) of the GLAS. [ABSTRACT FROM AUTHOR]

In 2007, the Cherokee Nation of Oklahoma amended its constitution to limit membership to only those who can trace lineal descent to an individual listed as Cherokee by Blood on the final Dawes Rolls. This exercise of sovereignty paradoxically ties the Dawes Rolls, the colonial instruments used to divide the lands and peoples of the Cherokee Nation, and self-determination. In the process, it effectively disenrolls Cherokee Freedmen, the descendants of Blacks enslaved by the Cherokee Nation. In this article, we explore the implications of this history in the context of self-determination and sovereignty, particularly looking at the influence of colorism on the Dawes Rolls and its ongoing effects. Our goal is to share a piece of history that is often obscured or unknown; to explore how and to what extent the exercise of self-determination and sovereignty in Indigenous nations is impacted by colorism; and finally to consider implications for practice created by the disenfranchisement of peoples from Indigenous nations. [ABSTRACT FROM AUTHOR]

The article looks at relations between Cherokee peoples and white communities on the Tennessee border during the late 18th and early 19th centuries. Particular focus is given to the implications of two acts of violence, the 1796 murder of the Cherokee hunters Red Bird and Lame Will and the 1813 beating of a white settler named John Tally, for Cherokee sovereignty, frontier justice, and U.S.-Cherokee relations. Peacekeeping efforts and land negotiations by white and Cherokee leaders are also discussed.

The article focuses on efforts of Amber Suena Anderson, former student at the Oklahoma State University (OSU), on role of Cherokee belief in encouraging her to serve as a mentor for other Native American students at OSU through various roles such as Miss American Indian OSU.

Many are familiar with Sequoyah’s creation of the Cherokee syllabary. But few are aware of the international impact of his script. Specialists have noted that his work led to the creation of additional scripts on three continents, but none have calculated the overall impact of Sequoyah’s influence. This article is the first to calculate the breadth of Sequoyah’s influence around the world, documenting his influence in the creation of 21 scripts for over 65 languages. [ABSTRACT FROM AUTHOR]

An interview with Diane Glancy, an American poet, author and playwright of Cherokee descent is presented. Topics of the interview include her career as a Cherokee poet and author growing up in Kansas City, the role of her sense of distance from herself and her Cherokee heritage and her works on the role of education among Native American life and culture.

The article explores the significance of the unprecedented donations made by Cherokees and Choctaws in west of the Mississippi for the relief of famine victims in Ireland in 1847. Topics covered include Indian press' treatment of Irish famine and famine philanthropy, the forced removal of the Native Indians in the Southeast, inherent Native morality and sympathy, abuses of the Irish and Indians by their government, local and global politics, British imperialism, and U.S. Indian policies.

Objectives. To evaluate effects of 2 alcohol prevention interventions—Communities Mobilizing for Change on Alcohol (CMCA), a community organizing intervention designed to reduce youth alcohol access, and CONNECT, an individual-level screening and brief intervention approach—on other drug use outcomes. Methods. We conducted a community intervention trial with quarterly surveys over 3 years (2012–2015) of high school students living within the jurisdictional service area of the Cherokee Nation in Oklahoma. We used generalized estimating equations and linear probability models to examine intervention spillover effects on other drug use. Results. We found significant reductions in drug use other than alcohol attributable to CMCA and CONNECT. CMCA was associated with a 35% reduction in chewing tobacco use, a 39% reduction in marijuana use, and a 48% reduction in prescription drug misuse. CONNECT was associated with a 26% reduction in marijuana use and a 31% reduction in prescription drug misuse. Conclusions. Nonalcohol drug use was consistently reduced as a result of 2 theoretically and operationally distinct alcohol prevention strategies. Evaluations of alcohol prevention efforts should continue to include other drug use to understand the broader effects of such interventions. [ABSTRACT FROM AUTHOR]

This is a correction to: John H Tibbetts, Synthetic Biology and Endangered Species: Should scientists genetically rewire nature to save species and habitats? The correct version of this statement is: "Numerous groups and individuals have asked for transgenic chestnut seedlings to plant, including the Eastern Band of Cherokee Indians in North Carolina, which is exploring cultivation of them on tribal land.". [Extracted from the article]

After the passage of the Curtis Act in 1898, a Federal government commission was sent to Indian Territory to compile a descriptive list of citizens of the Five Civilized Tribes. The commissioners personally interviewed every tribal applicant. Key pieces of information, such as name, age, sex, tribal enrollment, and lineage, were recorded on cards. These interviews and cards provide an incredible level of detail about life among the Five Tribes at the turn of the century. The author describes the enrollment process in order to introduce social scientists to this unique resource. To demonstrate how the cards can be a valuable resource, she discusses a census sample that links Cherokee freedmen families across 40 years and three censuses. She then uses this data to analyze the consistency of the Dawes enrollment process. [ABSTRACT FROM AUTHOR]

Talking Circles are a method of group communication used by Native American tribes (such as the Iroquois and Cherokee) to settle disputes, educate, tell stories and make decisions. When considering the practice in the context of social work with groups, there are distinctions that are uniquely Native American in philosophy and culture. Talking circles have gained in popularity as a groupwork method. A talking circle was adapted as teaching tool to help students explore ethnic diversity in a racially and ethnically diverse California university. The exercise was introduced in a MSW Human Behavior (HBSE) course; the session focused on ethnocentrism and racism. Analysis of student reflections indicated participants felt safe to express themselves in the circle. Participants described both emotional and intellectual connections to peers. Through the sharing of personal stories, experiences and challenges, participants had a chance to both teach and learn about each other's ethnic heritage and struggles. [ABSTRACT FROM AUTHOR]

The article deals with the impact of climate change on the indigenous peoples, their culture and religious traditions. It is argues that the destruction of the natural environment would mean the destruction of Native cultures and their religious systems as shown by the massive dislocations and migrations of indigenous peoples in North America between 1000 and 1400. The tribes affected by these problems are the Cherokee, Choctaw, Chickasaw, Creek and Seminole Indians.

This article explores the manner in which spatial knowledge affected colonial encounters. Utilizing Bourdieu's concept of habitus, I argue that space, like language, art, and gender, is a cultural construct and that for each individual nation there existed a spatial habitus. This spatial understanding was one lens through which contact was viewed. Using the concept of contrasting spatial habitus, the article seeks to explain the actions, by both European and Cherokee individuals, during the visit to Cherokee space by Sir Alexander Cuming in 1730 and the subsequent return visit of Cuming and seven Cherokee to London. It unpacks the events during Cuming's Atlantic travels showing that both incidents were interpreted differently by each nation through their own spatial habitus. Thereby showing that travelers whether they be British moving to America or Cherokee moving to England carried with them their spatial understandings as clearly as they carried their baggage. [ABSTRACT FROM PUBLISHER]

Background: The research objective was to examine if secular trends can be identified for cranial data commissioned by Boas in 1892, specifically for cranial breadth and cranial length of the Eastern and Western band Cherokee who experienced environmental hardships. Materials and methods: Multiple regression analysis was used to test the degree of relationship between each of the cranial measures: cranial length, cranial breadth and cephalic index, along with predictor variables (year-of-birth, location, sex, admixture); the model revealed a significant difference for all craniometric variables. Additional regression analysis was performed with smoothing Loess plots to observe cranial length and cranial breadth change over time (year-of-birth) separately for Eastern and Western Cherokee band females and males born between 1783-1874. Results: This revealed the Western and Eastern bands show a decrease in cranial length over time. Eastern band individuals maintain a relatively constant head breadth, while Western Band individuals show a sharp decline beginning around 1860. Conclusions: These findings support negative secular trend occurring for both Cherokee bands where the environment made a detrimental impact; this is especially marked with the Western Cherokee band. [ABSTRACT FROM AUTHOR]

Since the sixteenth century, European and Euroamerican observers have puzzled over the identity, roles, and sexuality of the berdache, or what scholars now refer to as two-spirit people, in Native American societies in the Southeast. Over the past generation gender theorists and lesbian, gay, bisexual, and transgender (LGBT) scholars have produced fine studies that aim to demystify two spirits, formerly the domain of anthropological research, and decouple them from the racialized and heteronormative modes of thinking associated with settler colonialism in North America. As this activist scholarship continues to grow, historians of early America have at best played a marginal role in scholarly debates about two-spirit people. This essay represents a historical intervention in the current scholarly discussions about two-spirit people. Focusing particularly on the Cherokees in early America, the following analysis considers the methodological challenges associated with historical studies of two spirits and presents insights into how historians might effectively craft more sophisticated and nuanced analyses of people variously referred to as hermaphrodites, sodomites, berdaches, and two-spirit people in Native American societies of the Southeast. [ABSTRACT FROM AUTHOR]

The article reviews the relationship between race and sovereignty in the light of federal court cases Vann v. United States DOI and Cherokee Nation v. Nash. Topics discussed include impact of decision on Cherokee Nation and citizenship cases on racial oppression of blacks, protests for changing the history of colonization and racial supremacy, and the doctrines of the Federal Indian Law for regulating critical race theory (CRT). It further discusses the presence of ethnic identity.

The article discusses the U.S. Captain of First Dragoon Regiment Nathan Boone's role in the social conflict among the Cherokee Indians of 1845 and 1846, which is referred to as the Cherokee Disturbances. The Cherokee Nation leader John Ross and his faction's relationship with the Treaty Faction of Cherokee Indians, who illegally signed the 1835 New Echota Treaty with the U.S. government, is discussed. The role that the murder of Cherokees played in the Cherokee Disturbances is also discussed.

The purpose of this paper is two-fold. The first discusses the life of an extraordinary social worker, Howard Chandler Walkingstick, who was a member of the Cherokee Nation of Oklahoma. He worked for the Bureau of Indian Affairs in primarily nine Western states serving numerous tribes for 30 years before retiring and receiving the Distinguished Service Award from the Secretary of the Interior, Stewart Udall. Afterwards, he worked for the State of Oklahoma for another ten years before retiring. He was a recipient of many awards, all in recognition of his many accomplishments on behalf of his work with Indians and non-Indians. The second purpose of this paper is a reflection on how my relationship with Howard for three years until his death impacted me personally and the direction of my professional career. Howard became a dear friend akin to a wise uncle, as he educated me about his life and family and his work. This, in turn, led the author to complete extensive research and publishing on various aspects of the Cherokee Nation. [ABSTRACT FROM AUTHOR]

Cherokee Nation in Oklahoma has enacted a revitalization plan to promote Cherokee language in a variety of settings, and many tribal citizens have begun to confront how language factors into their identities as Cherokees. In particular, Tsalagi Dideloquasdi, the Cherokee immersion school, has become an important sociolinguistic site for the articulation of deeply seated beliefs and attitudes about issues such as the practicality of the language in contemporary times and who has a legitimate right to learn and speak the language. The purpose of this paper is to elucidate these attitudes and beliefs as well as the ideologies that inform them. Assuming a critical ethnographic stance, I examine the hegemonic discourses and structures that have led to the loss of Cherokee over generations as well as to three ideologies - impracticality, legitimacy, and hope - that influence the current efforts of the immersion school stakeholders. [ABSTRACT FROM AUTHOR]

The article discusses a series of earthquakes in the area known as New Madrid, Missouri, in 1811 and 1812 and their impact on Cherokee Native Americans and Moravian missionaries. It examines the interpretive and spiritual meanings that Moravians and Cherokees derived from the earthquakes, meetings between Moravians and Cherokees in which the groups discussed the possible causes of the earthquakes, and the social place and conditions of Cherokee Indians at the time of the earthquakes.

"Forty years ago, no one would have thought the southeast had much cave art", says Thomas Pluckhahn, an archaeologist at the University of South Florida who wasn't involved with the paper. Deep in a damp cave in northern Alabama, archaeologists have made a giant discovery. [Extracted from the article]

The article discusses about several Appalachia region off the U.S. news. It further discusses that the number of newly "citizen discovered" species in the Great Smoky Mountains National Park, U.S.; bear sanctuaries now open for hunting in Western North Carolina, U.S.; and also mentions about the U.S. Forest Service plans to expand timber harvests.

(3-5) As a Cherokee woman and one of the first female engineers working for NASA, Mary Golda Ross was entrusted with numerous top-secret projects. Classified follows her path from the plains of Oklahoma to NASA and becoming one of the greatest minds behind spacecraft design. [Extracted from the article]

Rather than exploring how indigenous people have been alienated from resources by environmental policies, this paper explores how indigenous peoples have worked with environmental organizations to use the broad protections provided by environmental laws to protect cultural resources. The Eastern Band of Cherokee Indians, along with other concerned groups, partnered with environmentalists in opposing the destruction of the endangered snail darter's critical habitat by the Tennessee Valley Authority's Tellico Dam. The dam had been opposed by a shifting alliance of Cherokees, local farmers, trout fisherman, and environmentalists since it was announced in 1963. A previous lawsuit by this coalition delayed the project from 1972 to 1974 under the National Environmental Policy Act. The Endangered Species Act provided this coalition with a powerful tool for opposing the destruction of burial grounds and sacred village sites throughout the lower Little Tennessee River valley. The coalition of environmental organizations, Cherokees, and others was ultimately unsuccessful in stopping the dam from being built, but was successful in establishing a strict precedent for the enforcement of the Endangered Species Act. The lawsuit also created a space for the Eastern Band to negotiate for the return of Cherokee remains and halt the removal of any additional burials. In this situation, the strategic support of environmental regulation enabled the Eastern Band to exert some degree of control over the fate of cultural resources in the valley, and also demonstrates the significant role American Indian peoples played in one of the seminal events of the environmental movement during the 1970s. [ABSTRACT FROM AUTHOR]