Post by Unega Uwohali Waya Adkins on Mar 2, 2007 0:21:34 GMT -6
I bought a book called "Cherokee Calling - A guide for Spiritual growth" wrote from Al Herrin who live in Tahlequah, Oklahoma by Cherokee Heritage (I went there and visit with him and his wife Frankie Herrin, both are full-blooded Cherokee Elders. Their's website address is www.alherrin.com I had wonderful visited there for 3 days!
OK, I read about Cherokee Stomp Grounds on Chapter 12:
"With the arrival of the white man in the new world came the Christian Missionaries, bringing their faith to the Native Americans. As part of the conversion of the Native Americans to Christianity, their traditional religious practices were discouraged, and their religious structures and artifacts were often destroyed. With the Cherokees, as with most tribes of Native Americans, the missionaries did their job well. Today, and for the past 100 years, the majority of Cherokees belong to the Christian faith. However, there remains a residue of the "Old Ways" among most Cherokees, regardless of degree of Cherokee blood, religious background, educational level or socioeconomic status. For many Cherokees, the Stomp Ground remains a sacred place. Many Cherokees who regularly attend Christian church service still attend and participate in dances and ceremonies at Stomp Grounds. They do not consider the traditional beliefs an alternative to Christianity, but a supplement to it with the same goals. For other Cherokees, who do not profess the Christian faith, their Stomp Ground may be their only church. The Stomp Ground, as a Cherokee center for religious and social activity, probably dates back to pre-Columbian times, although, the details of its beginning are no longer known. The Keetoowah or Nighthawk Society of the Cherokee is generally considered the religious arm of the Cherokees. They have been responsible for establishing and maintaining stomp grounds and conducting ceremonies. In 1859 a set of by-laws defining the physical requirements of the stomp ground were first written down by Keetoowah leaders. The by-laws call for a centrally located Sacred Fire surrounded by an open area for dancing, and this area is surrounded by seven arbors facing inward. The by-laws, also call for a council house, medicine fire, a cooking and meeting arbor, a water-well or spring, and a stickball field. Stomp Dances are typically held at the site two or three times each year to commemorate major Cherokee holidays. The largest of the year is held on Labor Day weekend when several hundred people gather and camp at the site for several days. It is a time for renewing old acquaintances, singing, dancing, celebrating life and paying tribute to the Eternal One. The Sacred Fire serves as the center for all ceremonies, songs and dances, prayers, and sermons. The Sacred Fire is built on a flat-topped mound of earth about six feet across at the top. First, four logs about a foot in diameter and eighteen inches long are placed on the mound with their ends toward the center and their other ends pointing South, North, West and East. These mark the place of crossing of the White Paths which reach to the ends of the earth. The Sacred Fire is then kindled in the center of the mound. The circular area around the Sacred Fire is about twenty yards wide, and during the stomp dances the participants sing and dance in a counterclockwise circle. The only instruments allowed are a small drum for setting the rhythm, and turtle-shell shackles worn on the ankles of some women that rattle as the women dance. Thirteen turtle shells, each containing small pebbles, make up each shackle and one shackle is worn on each ankle. Equally spaced around the dance area are the seven arbors or huts, one for each of the seven clans. Directly to the south of the Sacred Fire is the arbor of the Wolf Clan. Counterclockwise, next to it is the arbor of the Blue Clan, then Deer Clan, Paint Clan, Bird Clan, Long Hair Clan and Wild Potato Clan in that order around the circle. The arbors were typically constructed of poles to form a platform roof which was then covered with leafy branches to provide shade and protection from dew or light rain, although, now roofs are usually made of tin. There are benches in each arbor for members of the Clan. The Medicine fire is kindled outside the circle of the Sacred Fire, often within a structure, such as the Council House. Medicine kettles are kept simmering over the fire to which Medicine Men add roots and herbs in secret to produce their healing medicines. The Council House is built with seven sides with the doorway facing south. The Stickball Field provides an area of recreation for the children, as well as, the playing of stickball. A pole about twenty feet tall with a carved wooden fish about two feet long fastened to the top is located in the middle of the field. During the stickball game, men and boys must catch and throw the small ball with two sticks, each about two feet long with a small, netted hoop at the end. Women and girls can catch and throw the ball with their hands. In the old days, as many as a hundred people might be on each team and play was very rough; sometimes more like war than sport. Today, players are asked to exercise restraint so that sometimes even small children play on the teams. The ball is thrown at the fish, and seven points are awarded for hitting the pole above the mark. The people begin arriving a day or two before the activities begin, and set up camps by families and Clans in the area surrounding the Stomp Grounds. A hog or two may be donated to be butchered, and the meat distributed among the people. The official ceremonies begin with the lighting of the Sacred Fire and smoking the pipe to bless the grounds. The Sacred Fire is kindled by the keeper of the Fire and his Assistant before dawn on the day when services begin. Popular belief holds that the Sacred Fire is kindled from coals of the Eternal Fire which was given to the Cherokees by the Eternal One, and was carried to Indian Territory over the Trail of Tears from the Cherokee homeland in the East. The fire is built with seven kinds of wood and is regularly replenished with wood to keep it burning night and day until the activities end. After the Sacred Fire is lit, the keeper of the Fire and the Assistant make a sacrifice of a small piece of meat or chicken. Then they pray for guidance and smoke sacred tobacco in pipes to bless the grounds. The Stomp Ground is now a holy place, a church without walls. During the morning, food is cooked by the women. Those who are pregnant or in their menstrual period do not participate in food preparation. Stickball is played, meetings are held and prayers are offered. At the noon meal, as with all meals involving a large number of persons, the men eat first, followed by the children and the women eat last. Customarily, each person spits out onto the ground the first bite of food they take as a token of returning to nature part of what they have received. In the afternoon, sermons and oral history are offered around the Sacred Fire. As twilight falls, families are gathered around many small fires surrounding the Stomp Grounds, eating and visiting. As darkness falls, the people gather around the central area and the Sacred Fire. The ancient stone pipe is lit and as each clan files into the central area, each clan member takes seven puffs on the pipe and passes it to the next person. Prayers and sermons are offered, and a collection is received to help pay for the food and for charity. An informal business meeting is held by the Chiefs, Elders, Medicine Men and other interested persons while the people patiently await the dancing. Finally, a loud voice and shaking rattle announce the first call for dancing. After a few minutes, the second call for dancing is given and the dancers begin to assemble in the central area. The first dance is by invitation. Tribal Officers, Medicine Men, Clan Heads and Elders are the first called. A small drum sets the beat for the dancers begin their shuffling gait around the circle as the flames and sparks of the Sacred Fire leap toward the stars. Other people begin to join the dancing. The Lean Singer sings each ancient phrase, and the dancers sings their response in turn. The sights and sounds are truly awesome and can bring chills to your spine and tears to your eyes. The dancing continues through the night. There is no age barrier and even non-Cherokee visitors are invited to dance. During the days and nights of activities, various ceremonies are held and the sacred Wampum Belts kept by the Keetoowah Society may be shown and interpreted in the Sermon of the Belts. The message of the Wampum Belts is a belief in the Eternal One, peace, and the love and fellowship of mankind. The Belts teach that one should follow the White Path, the way of cleanliness and balance in mind and body, and avoid the Dark Path, they way of the unclean and imbalanced. The Spirit Path is a general concept held by many pre-Columbian Native Americans as the path to becoming a true Human Being. The Cherokees call it the White Path, the Sioux call it the Red Road, and other tribes use other names but all are referring to a similar concept. To my knowledge, there are only tow active, major stomp grounds in the Cherokee Nation at the present time. They are Redbird Smith Stomp Ground, north of Vian and the oldest in the Cherokee Nation, and the Stokes Smith Stomp Ground, south of Marble City which is the more active of the two. During stomp dances, the grounds are patrolled by Cherokee police and NO alcohol, drugs or rowdiness are allowed.
Non-Cherokee visitors are welcome, although, there are some restrictions on photography, recording and attendance at some ceremonies.
OK, I read about Cherokee Stomp Grounds on Chapter 12:
"With the arrival of the white man in the new world came the Christian Missionaries, bringing their faith to the Native Americans. As part of the conversion of the Native Americans to Christianity, their traditional religious practices were discouraged, and their religious structures and artifacts were often destroyed. With the Cherokees, as with most tribes of Native Americans, the missionaries did their job well. Today, and for the past 100 years, the majority of Cherokees belong to the Christian faith. However, there remains a residue of the "Old Ways" among most Cherokees, regardless of degree of Cherokee blood, religious background, educational level or socioeconomic status. For many Cherokees, the Stomp Ground remains a sacred place. Many Cherokees who regularly attend Christian church service still attend and participate in dances and ceremonies at Stomp Grounds. They do not consider the traditional beliefs an alternative to Christianity, but a supplement to it with the same goals. For other Cherokees, who do not profess the Christian faith, their Stomp Ground may be their only church. The Stomp Ground, as a Cherokee center for religious and social activity, probably dates back to pre-Columbian times, although, the details of its beginning are no longer known. The Keetoowah or Nighthawk Society of the Cherokee is generally considered the religious arm of the Cherokees. They have been responsible for establishing and maintaining stomp grounds and conducting ceremonies. In 1859 a set of by-laws defining the physical requirements of the stomp ground were first written down by Keetoowah leaders. The by-laws call for a centrally located Sacred Fire surrounded by an open area for dancing, and this area is surrounded by seven arbors facing inward. The by-laws, also call for a council house, medicine fire, a cooking and meeting arbor, a water-well or spring, and a stickball field. Stomp Dances are typically held at the site two or three times each year to commemorate major Cherokee holidays. The largest of the year is held on Labor Day weekend when several hundred people gather and camp at the site for several days. It is a time for renewing old acquaintances, singing, dancing, celebrating life and paying tribute to the Eternal One. The Sacred Fire serves as the center for all ceremonies, songs and dances, prayers, and sermons. The Sacred Fire is built on a flat-topped mound of earth about six feet across at the top. First, four logs about a foot in diameter and eighteen inches long are placed on the mound with their ends toward the center and their other ends pointing South, North, West and East. These mark the place of crossing of the White Paths which reach to the ends of the earth. The Sacred Fire is then kindled in the center of the mound. The circular area around the Sacred Fire is about twenty yards wide, and during the stomp dances the participants sing and dance in a counterclockwise circle. The only instruments allowed are a small drum for setting the rhythm, and turtle-shell shackles worn on the ankles of some women that rattle as the women dance. Thirteen turtle shells, each containing small pebbles, make up each shackle and one shackle is worn on each ankle. Equally spaced around the dance area are the seven arbors or huts, one for each of the seven clans. Directly to the south of the Sacred Fire is the arbor of the Wolf Clan. Counterclockwise, next to it is the arbor of the Blue Clan, then Deer Clan, Paint Clan, Bird Clan, Long Hair Clan and Wild Potato Clan in that order around the circle. The arbors were typically constructed of poles to form a platform roof which was then covered with leafy branches to provide shade and protection from dew or light rain, although, now roofs are usually made of tin. There are benches in each arbor for members of the Clan. The Medicine fire is kindled outside the circle of the Sacred Fire, often within a structure, such as the Council House. Medicine kettles are kept simmering over the fire to which Medicine Men add roots and herbs in secret to produce their healing medicines. The Council House is built with seven sides with the doorway facing south. The Stickball Field provides an area of recreation for the children, as well as, the playing of stickball. A pole about twenty feet tall with a carved wooden fish about two feet long fastened to the top is located in the middle of the field. During the stickball game, men and boys must catch and throw the small ball with two sticks, each about two feet long with a small, netted hoop at the end. Women and girls can catch and throw the ball with their hands. In the old days, as many as a hundred people might be on each team and play was very rough; sometimes more like war than sport. Today, players are asked to exercise restraint so that sometimes even small children play on the teams. The ball is thrown at the fish, and seven points are awarded for hitting the pole above the mark. The people begin arriving a day or two before the activities begin, and set up camps by families and Clans in the area surrounding the Stomp Grounds. A hog or two may be donated to be butchered, and the meat distributed among the people. The official ceremonies begin with the lighting of the Sacred Fire and smoking the pipe to bless the grounds. The Sacred Fire is kindled by the keeper of the Fire and his Assistant before dawn on the day when services begin. Popular belief holds that the Sacred Fire is kindled from coals of the Eternal Fire which was given to the Cherokees by the Eternal One, and was carried to Indian Territory over the Trail of Tears from the Cherokee homeland in the East. The fire is built with seven kinds of wood and is regularly replenished with wood to keep it burning night and day until the activities end. After the Sacred Fire is lit, the keeper of the Fire and the Assistant make a sacrifice of a small piece of meat or chicken. Then they pray for guidance and smoke sacred tobacco in pipes to bless the grounds. The Stomp Ground is now a holy place, a church without walls. During the morning, food is cooked by the women. Those who are pregnant or in their menstrual period do not participate in food preparation. Stickball is played, meetings are held and prayers are offered. At the noon meal, as with all meals involving a large number of persons, the men eat first, followed by the children and the women eat last. Customarily, each person spits out onto the ground the first bite of food they take as a token of returning to nature part of what they have received. In the afternoon, sermons and oral history are offered around the Sacred Fire. As twilight falls, families are gathered around many small fires surrounding the Stomp Grounds, eating and visiting. As darkness falls, the people gather around the central area and the Sacred Fire. The ancient stone pipe is lit and as each clan files into the central area, each clan member takes seven puffs on the pipe and passes it to the next person. Prayers and sermons are offered, and a collection is received to help pay for the food and for charity. An informal business meeting is held by the Chiefs, Elders, Medicine Men and other interested persons while the people patiently await the dancing. Finally, a loud voice and shaking rattle announce the first call for dancing. After a few minutes, the second call for dancing is given and the dancers begin to assemble in the central area. The first dance is by invitation. Tribal Officers, Medicine Men, Clan Heads and Elders are the first called. A small drum sets the beat for the dancers begin their shuffling gait around the circle as the flames and sparks of the Sacred Fire leap toward the stars. Other people begin to join the dancing. The Lean Singer sings each ancient phrase, and the dancers sings their response in turn. The sights and sounds are truly awesome and can bring chills to your spine and tears to your eyes. The dancing continues through the night. There is no age barrier and even non-Cherokee visitors are invited to dance. During the days and nights of activities, various ceremonies are held and the sacred Wampum Belts kept by the Keetoowah Society may be shown and interpreted in the Sermon of the Belts. The message of the Wampum Belts is a belief in the Eternal One, peace, and the love and fellowship of mankind. The Belts teach that one should follow the White Path, the way of cleanliness and balance in mind and body, and avoid the Dark Path, they way of the unclean and imbalanced. The Spirit Path is a general concept held by many pre-Columbian Native Americans as the path to becoming a true Human Being. The Cherokees call it the White Path, the Sioux call it the Red Road, and other tribes use other names but all are referring to a similar concept. To my knowledge, there are only tow active, major stomp grounds in the Cherokee Nation at the present time. They are Redbird Smith Stomp Ground, north of Vian and the oldest in the Cherokee Nation, and the Stokes Smith Stomp Ground, south of Marble City which is the more active of the two. During stomp dances, the grounds are patrolled by Cherokee police and NO alcohol, drugs or rowdiness are allowed.
Non-Cherokee visitors are welcome, although, there are some restrictions on photography, recording and attendance at some ceremonies.