The Early Cherokee Nation and Modern US Culture

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Table of Contents

Introduction
How the Early Cherokee Nation Inspired the Modern Culture of the United States
Conclusion
Works Cited
Footnotes

Introduction

The Cherokee were North American Indians identified as the Iroquoian ancestry and formed one of the most administratively united tribes in the USA during colonialization. Their moniker is from a Creek term for individuals who speak differently; most choose to be referred to as Tsalagi or Keetoowah (Fitz 209). Cherokee’s conventional lifestyle and culture were strikingly similar to those of the Creek and other Southeastern communities. They were a federation of traditionally red cities for battle and white for peace. Red town leaders were subservient to a superior military commander, whereas white town administrators were loyal to a senior peace executive (Fitz 209). The peace settlements served as a haven for criminals, while the red villages hosted war rites. This paper aims at discussing the role of the early Cherokee community through their tribal structure, food, art and music, and religion that influenced the current culture in the United States.

When European conquistadors discovered the Cherokee in the mid-16th century, they owned a range of stone instruments, such as blades, hatchets, and hand tools. They wove baskets, fashioned ceramics, and farmed corn, legumes, and pumpkins (Fitz 209). Cherokee habitations consisted of bark-roofed unventilated log huts with one entrance and a chimney hole in the ceiling (Fitz 209). A traditional Cherokee village consisted of between 30 and 60 such buildings and a council estate, which served as a location for public hearings and divine fire burning (Fitz 209). The Busk, or green maize, a commemoration of early fruits and new flames, was a significant religious ritual.

How the Early Cherokee Nation Inspired the Modern Culture of the United States

The culture of the Native American communities has had an enormous impact on modern-day United States of America’s ways of life. So often, the only aspect individuals recognize about Native Americans is their undesirable attributes; nonetheless, they made significant contributions to modern American life and should be honored for it. Unfortunately, on numerous occasions, people only consider items that immediately come to mind as reflecting Native Americans, including their excellent artwork. For example, the Southwest’s residents were renowned for their exquisite silver and turquoise ornaments. Additionally, the Northwest Coast inhabitants were distinguished for their impressive woodcarvings, while the Plain natives were famous for their exquisite beading. As discussed herein, the Cherokee were not an exception since their traditional culture involving art and music, food, tribal structure, and religion significantly impacted contemporary America’s lifestyle.

Art and Music

The art of the Americas’ native groups is markedly different from that of the European musical heritage. In the Cherokee culture, songs frequently contain seven lines that must be recited four times, as the community considers these numerals sacred. Cherokee compositions are also frequently strophic, accommodating nicely to their antiphonal structure, with concise, even, and harmonious syllables interspersed with antiphonal portions ¹(Motley 11). Additionally, the Cherokee tribe often employs sforzandos, metric shifts, and syncopation, contributing to the distinctive Cherokee sound. The Cherokee place a high premium on the usage of vocables, or nonsensical utterances, with only a few categories containing specific information (Motley 11). The modern American song structure borrows much from the Cherokee’s art of music. For instance, some contemporary illustrations of American art with vocables include Lady Gaga’s “rara ah roma ro ma ma gaga oh lala” in Bad Romance ²(Boxman-Shabtai 3). The combination of vocables, a laidback timbre, and pentatonic patterns have become so ingrained in American music that contemporary culture frequently associates these qualities with all Indigenous cultures.

While singing is fundamental to the Cherokee individual’s songs, it is simply among several elements contributing to its distinctive sound. Monophonic rhythms dominate the structure of this region’s music, with singing as the preferred method of melody, accompanied by a rhythmic background (Gillreath-Brown 430). The theme was accompanied primarily by idiophones, though as mentioned previously, the cane flute was occasionally used as a piece of supporting equipment. The woodwind flute has appeared in contemporary American pop music, most likely due to Cherokee’s influence on America’s music ³(Gillreath-Brown 430). The Domino’s, Sweet Potato Pie, the Jackson 5’s, Rockin’ Robin, and the Guns N Roses’, November Rain are all examples of flute performances (Guerrero 39). However, a rudimentary form of polyphony exists in nature when antiphonal and responsorial arrangements coincide.

Music in Cherokee tradition had a specific purpose, as it is integral to various facets of tribal life. These applications can be generally divided into ceremonial or non-ceremonial. Cherokee ceremonial music appears to have the most diverse repertory, comprising the majority of dancing music, therapeutic hymns, and traditional events or celebrations (Guerrero 39). Non-ceremonial functions include romance and ballads, and other minor areas of life. In the United States of America today, different functions, either formal or informal, are graced by music. For instance, music has long played a societal purpose in the United States. During inaugurations, music performances are usually conducted as it forms part of the function’s culture. In addition, numerous important rites exist for the Cherokee, the most significant being the Stomp Dance, anejodi, often referred to as the “Stickball game,” and curing songs (Welch et al. 52). Consequently, music frequently serves a ritual purpose, whether in religious contexts or secular rites such as dance celebrations in contemporary American society.

Religion

Christianity, notably the chanting of Christian melodies, became ingrained in Cherokee culture. Numerous parallels emerged between Cherokee theology and contemporary Christianity practiced in the United States. The Cherokee venerated the Great Spirit, the all-powerful creator who made the earth and addressed petitions (Gaul 554). The Great Spirit emerged in various ways, symbolizing Christianity’s triad of Father, Son, and Holy Spirit. Psalms as performed prayer also echoed the Cherokee faith’s use of formal procedures for worship, which were amplified by the concept that singing invoked spiritual force ⁴(Gaul 554). Due to these parallels, several Cherokee converted quickly, seeing their spirituality and Christianity as two sides but of the same meaning. The modern American Christian society has borrowed much of its faith from the Cherokee natives. Contemporary Christians have faith and believe in the existence of a supernatural being, which they call God, who exists as three beings in one, that is, God the Father, Son, and the Holy Spirit.

Cherokee could not disentangle supernatural practices from other facets of their existence, particularly healthcare, because practically every facet of their society invokes spirituality and worships the divine spirit. On the Trail of Tears, the Cherokee gained confidence and force in humming Christian songs ⁵(Egiebor and Foster 130). These melodies had such an impact on the Cherokee individuals. For instance, Amazing Grace was regarded as the Cherokee people’s informal hymn, equivalent to how Lift Up Your Voices was acknowledged as African American pledge of allegiance (Gaul 554). Today, Christians in America find comfort in God through the various soul uplifting songs such as Breathe by Michael W. Smith.

The Cherokee people embraced song anthems and frequently altered them to incorporate elements of their culture. For instance, in Walker Calhoun’s documentation of Guide Me Jehovah, the implication of Cherokee devotional chorus in the reasonably limited vocal line and a strong emphasis on pentatonic rather than the melody’s traditional sound (Black 157). The Cherokee did not chant these psalms literally as Europeans did; instead, they appropriated them and fashioned them theirs (Black 157). The various Christian subgroups have incorporated different ways to perform the multiple hymns. For example, resistant churches like the Seventh Day Adventists have slow rhythmic movements in their melodies. These antiques demonstrate the centrality of Christian themes in Cherokee life, albeit in their most primitive, least culturally assimilated manifestations.

Tribal Structure

Cherokee culture has always been matrilineal, with clan membership determined by the mother. Before their sovereignty, women were perceived as heads of households, and the property and kids were hers if she separated from her husband (Letts 3). The tribal structure of Cherokee had seven factions, as highlighted below. They were, A-ni-gi-lo-hi (Long Hair), A-ni-sa-ho-ni (Blue), A-ni-wa-ya (Wolf), A-ni-go-te-ge-wi (Wild Potato), A-ni-a-wi (Deer), A-ni-tsi-s-qua (Bird), and A-ni-wo-di (Paint) (Smithers 30). Understanding one’s clan was critical as clan members are regarded as brothers and sisters, and marriage between clan members is forbidden (Smithers 30). It was vital for individuals to identify their clan while receiving spiritual advice and medication, and the clan did seating for traditional stomp ceremonies.

The Long Hair tribe, subdivided into Twister, Wind, and Outsiders, was well-known as a tranquil clan. The peace chairman would come from this bloodline throughout the governments of the peace lord and war commander (Smithers 31). Strangers were frequently assimilated into this group as captives, children of other communities, and others who were not Cherokee (Smithers 31). On some Cherokee festival venues, the Long Hair arbor was located on the east side and served as a residence for the rulers and other site dignitaries.

The Blue tribe was divided into two segments: Wildcat and Bear, which is thought to be the group’s ancestor. This bloodline produced individuals capable of creating specialized treatments for youngsters (Smithers 31). Throughout history, the Wolf tribe was considered the leading bloodline. The warhead was chosen among the people of this clan throughout the Peace Lord and War King governments (Smithers 31). Wolves are often referred regarded as bodyguards. In addition, members of this clan were regarded as land keepers and subsistence farmers.

The Deer Clan was renowned for its swift athletes and hunters. While they pursued wildlife for livelihood, they gave credit for and provided for wildlife while dwelling among them (Smithers 31). They were renowned as messengers on a terrestrial dimension, bringing communications from place to place or face to face. The Bird group’s adherents were referred to as emissaries. The concept that birds serve as communicators connecting the earth and heaven, or between humanity and God, placed the task of providing for the birds squarely on the shoulders of the individuals of this community ⁶(Smithers 31). Initially, people of this lineage offered eagle plumes because they were the only ones to collect them. Traditionally, representatives of the Paint tribe were renowned as healing warriors. After collecting, mixing, and executing other ritual components, an ointment was frequently painted on a person.

The above-mentioned tribal structure has shaped modern America’s culture of the division of labor in various households, industrial, and manufacturing sectors. Each of the Cherokee’s seven clans played a crucial role in ensuring that tasks were completed without any conflict of interest arising from the clans. Similarly, in contemporary America, business organizations and households are structured to assign roles and responsibilities to each individual within such an institution.

Food

For most global heritage, the arrival of fall was met with both joy and dread. Before energy enabled modern amenities such as heating and cooling and refrigerated stockpiling, winter survival was contingent on summer readiness even before the progression of household pasteurization. Like all indigenous populations, the Cherokee started as hunter-gatherers, subsisting on native plants and team playing (Melton 205). During the warmer months, when vegetation was plentiful, forages provided most of their nutrition, while hunted foods sustained them during the cold seasons (Melton 205). Fruits and berries were critical foods that could be dried to transcend the undernutrition difference; dewberries, serviceberries, mulberries, crabapples, strawberries, rhubarb, and grapefruits were all popular choices.

In addition, the Cherokee regimen encompassed numerous nuts, including American chestnuts, hickory and pecan nuts, butternuts, and black walnuts. After harvesting in the fall, they could be kept in the shell and stored for months in intricately knit river cane containers (Melton 205). Still, it was necessary to observe them frequently for contamination and insect destruction signs (Melton 205). The storage of the vast harvest to be of importance during the winter periods among the Cherokee natives can be demonstrated today through the concept of warehousing among the American population. Warehousing enables on-time shipment and transportation optimization, which results in higher workforce efficiency and consumer satisfaction. It aids in the reduction of inaccuracies and damage throughout the ordering process. Additionally, it guards against the loss or theft of people’s commodities during handling. Not only does store housing defend against price changes, but it also ensures the safekeeping of perishable goods (Rahman 32). Individuals can hire a warehouse outfitted with coolers, freezers, and thermal management systems based on their demands and type of entrepreneurial activities.

Conclusion

In conclusion, the future of a nation is indeed shaped by its past. The traditions and culture of the indigenous groups of the United States have provided a framework at which contemporary Americans carry out their daily activities. For instance, the early Cherokee native group’s art and music, religion, food, and tribal structure are practiced by Americans today. United States songwriters like Lady Gaga have used Cherokee’s music and art vocables in her Bad Romance song. Moreover, Cherokee’s belief and faith in a supernatural spirit named the Great Spirit is practiced among the modern Christian Americans who share a common faith in one Supreme Being, whom they call God. The concept of storing food to cater to their needs during the winter season among the Cherokee Nation individuals is carried out in contemporary America through warehousing activities. Finally, their tribal organization is divided into seven separate clans. Each bloodline assigned specific roles defines the current division of labor and specialization among community members or workers in an institution.

Works Cited

Black, Liza. “The Exiles: Native Survivance and Urban Space in Downtown Los Angeles.” American Indian Culture and Research Journal, vol. 42, no. 3, 2018, pp. 155-182.

Boxman-Shabtai, Lillian. “Reframing the Popular: A New Approach to Parody.” Poetics, vol. 67, 2018, pp. 1-12.

Egiebor, Esohe E., and Ellen J. Foster. “Traveling Through the Trail of Tears.” The Geography Teacher, vol. 15, no. 3, 2018, pp. 129-138.

Fitz, Caitlin. “Nation, Continent, and Hemisphere: Situating the United States in the Vast Early Americas.” The William and Mary Quarterly, vol. 78, no. 2, 2021, pp. 207-214.

Gaul, Theresa Strouth. “Misattribution, Collaborative Authorship, and Recovery: The Legacies of Sarah Rogers (Mohegan), Phoebe Hinsdale Brown, and Elias Boudinot (Cherokee).” Women’s Studies, vol. 50, no. 6, 2021, pp. 552-571.

Gillreath-Brown, Andrew. “Creation to Rhythm: An Ethnographic and Archaeological Survey of Turtle Shell Rattles and Spirituality in the United States.” Journal of Ethnobiology, vol. 39, no. 3, 2019, pp. 425-444.

Guerrero, Kimberly. “Performance as Ceremony: Harnessing the Healing Power of Story.” Stanislavski Studies, vol. 7, no. 1, 2019, pp. 37-41.

Letts, Bradley. “The Cherokee Tribal Court: Its Origins and Its Place in the American Judicial System.” Campbell Law Review, vol. 43, 2021, pp. 1-30.

Melton, Mallory A. “Cropping in an Age of Captive Taking: Exploring Evidence for Uncertainty and Food Insecurity in the Seventeenth-Century North Carolina Piedmont.” American Antiquity, vol. 83, no. 2, 2018, pp. 204-223.

Motley, Glenda Leigh. The Application of Eastern Band of Cherokee Powwow Music in Music Education. Liberty University, 2017.

Rahman, Nayem. “Lessons from a Successful Data Warehousing Project Management.” International Journal of Information Technology Project Management, vol. 8, no. 4, 2017, pp. 30-45.

Smithers, Gregory D. “Water Stories: Deep Histories of Climate Change, Ecological Resilience and the Riverine World of the Cherokees.” Journal of the British Academy, vol. 9, no.6, 2021, pp. 27-59.

Welch, Natalie M., et al. “Making Herstory: Cherokee Women’s Stickball.” Annals of Leisure Research, vol. 24, no. 1, 2021, pp. 51-71.

Footnotes

Monophonic rhythms dominated the structure of Cherokee song, with singing serving as the major source of melody, accompanied by a rhythmic background.
Native Americans also crafted the first flute in the world called the love flute, with two air chambers. This flute is very prominent in Native American music from their personal, spiritual and healing rituals to more public solo to their appearance in their public music through solos or along with other musical accompaniments.
As seen, there are numerous similarities between Cherokee conventional chanting and Southern technique powwow music, which facilitated the practice’s seamless integration into Cherokee culture. Powwows were an essential component of the Cherokee’s greater identification as Native Americans since they allow for the continuation of educating traditional music and stories.
Even though religious conservatives viewed converts and Christianity as foreign influences, many Cherokee natives agreed with preachers like Samuel Worcester. Samuel W. deeds in the Legal Case Worcester v. Georgia resulted in the declaration of the Cherokee people as a unique, independent entity.
Religious chants were truly ingrained in Cherokee existence during the abolishment and the Trail of Tears. As a result, this was an attempting, struggling period for the Nation, bringing much anguish and hopelessness. Egiebor and Ellen elucidated that Christianity is a religion of optimism, of divine intervention, of spiritual assistance to the vulnerable and underprivileged.
The Blue shelter was located to the left side of the Long Hair orchard on some Cherokee ritual venues, the Paint arbor was situated leftwards the Bird arbor. Additionally, the Bird canopy was on the left of the Deer grove.

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