Category: Cherokee Indians of Alabama

Cherokee Indians of Alabama

During the American Revolution, the Chickamauga, a pro-British faction of Cherokees, split from the Upper Towns on the Little Tennessee and Hiwassee Rivers in east Tennessee. Led by war chief Dragging Canoe and supported by British agents and sympathetic traders, the Chickamauga left to establish towns farther down the Tennessee River. Two of these, Long Island Town and Crow Town, were located on the river near present-day Bridgeport, Jackson County.

Some Cherokee worked their way down the Tennessee River as far as Muscle Shoals, constituting the Chickamauga band. They had settlements at Turkeytown on the Coosa, Willstown on Wills Creek, and Coldwater near Tuscumbia, occupied jointly with the Creeks and destroyed by the Whites in 1787.

By 1782, the Cherokees had begun to establish settlements in what is now northeast Alabama in present-day Madison, Jackson, Marshall, DeKalb, Cherokee, and Etowah Counties and even as far west as Colbert County.

By 1800 many Cherokees lived on dispersed farmsteads in northeast Alabama. They established communities at Turkey Town, Wills Town, Sauta, Brooms Town, and Creek Path at Gunter’s Landing, all of which provided leadership within the Cherokee Nation.

Christian missionaries established schools at Creek Path (1820) and Wills Town (1823)

In 1806, as hunting declined among the Cherokees, the U.S. sought and won a land cession, significantly shrinking Cherokee land in Alabama by 1,602 square miles.

When war broke out in 1813, the Cherokees refused to join the faction of Creeks known as the Red Sticks, who were hostile to the United States. Instead, they fought alongside the Tennessee and U.S. troops under Andrew Jackson. Together they raided Creek villages along the Black Warrior River and fought in the November 1813 Battles of Tallushatchee and Talladega, from which they emerged victorious. Cherokee warriors played a major role in the attack on the Creeks of the Hillabee towns, who were members of the Red Stick faction. Following orders issued by Gen. John Cocke, the attacking party was unaware that the Hillabee had recently surrendered to Jackson. This one-sided assault became known as the Hillabee Massacre.

After American setbacks at the Battles of Emuckfaw and Enotachopco Creek in January 1814, the main Cherokee force joined Jackson for his assault on a large body of Red Sticks at the Battle of Horseshoe Bend on the Tallapoosa River in east-central Alabama on March 27, 1814. Here the Cherokees crossed the river and created a rear diversion. This unplanned but successful action allowed Jackson’s troops to make a frontal assault over a formidable defensive log barricade and resulted in the killing of approximately 800 Red Sticks. This outcome decisively ended the war.

Land Cessions

Cherokee Lands in Alabama
After the war, the U.S. government negotiated the Treaties of 1817 and 1819, which called for more Cherokee land cessions. Up to this time, the Chickasaw-Cherokee and the Cherokee-Creek boundary lines were not officially established. The United States paid the Chickasaws and the Cherokees, both allies during the late war, for lands north and south of the Tennessee River, as well as west of the Coosa River. Some Cherokees refused to leave their farms on ceded land and took advantage of a clause to claim private reserves. Most left their farms to relocate onto the shrinking tribal lands. Several hundred chose to journey across the Mississippi River to join the Old Settler Cherokees, a group that had emigrated prior to 1820.

In 1830, the federal government approved the Indian Removal Act, which required most eastern tribes to relinquish their lands and remove west to Indian Territory, now the state of Oklahoma. John Ross led the Cherokee Nation’s struggle to stay, taking the battle for sovereignty to the U.S. Supreme Court in 1832. Though the court ruled for the Cherokees, then-Pres. Andrew Jackson refused to enforce the decision and the forced removal of the Cherokees began in September 1838.

Waterloo Landing On The Trail Of Tears | Waterloo Alabama

Waterloo Landing in Waterloo Alabama

Waterloo Landing was a departure site for Cherokee who had been evicted from their homes and forced to head west to what is now Oklahoma. Back in 1838 this was the Tennessee River. Today the river has been dammed to create Pickwick Lake. Those leaving from this location would have been traveling by steamboat. All there is to do here is stop and read an historical marker.

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Sequoya or George Gist: Cherokee

In 1809 a chance conversation with some of his people led him to think deeply over the prob¬ lem how it was possible that white people could communicate thought by means of writing. He then and there resolved to devise a similar system for his own people. A hunting accident after this making him a lifelong cripple, his now enforced sedentary life gave him all the leisure to evolve his great invention.
Although Sequoyah was never a principal chief, he was active in Cherokee politics and an influential person. He was one of the Cherokee delegates who signed the 1816 Treaty of Chickasaw Council House, which ceded most of the Cherokee claims to land in present-day north Alabama. In 1818, Sequoyah joined a group of Cherokees who volunteered to immigrate west. His syllabary now allowed the eastern and western Cherokees to communicate with one another.

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Illustration of the Tabu

From this example it must be sufficiently evident that the tabu as to visitors is not a hygienic precaution for securing greater quiet to the patient, or to prevent the spread of contagion, but that it is simply a religious observance of the tribe, exactly parallel to many of the regulations among the ancient Jews, as laid down in the book of Leviticus.

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SACRED FORMULAS OF THE CHEROKEES TABLE OF CONTENTS

Ethnographic description of Cherokee shamanistic practice. Based on several manuscripts written by Cherokee shamans of the 19th Century, this includes the actual text of the rituals to treat various diseases, information on herbs used, love spells, hunting rituals, weather spells, as well as a spell for victory in the Ball game.

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Theory of Disease–Animals, Ghosts, Witches

Such is the belief upon which their medical practice is based, and whatever we may think of the theory it must be admitted that the practice is consistent in all its details with the views set forth in the myth. Like most primitive people the Cherokees believe that disease and death are not natural, but are due to the evil influence of animal spirits, ghosts, or witches. Haywood, writing in 1823, states on the authority of two intelligent residents of the Cherokee nation:

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The Origin of Disease and Medicine

In the old days quadrupeds, birds, fishes, and insects could all talk, and they and the human race lived together in peace and friendship. But as time went on the people increased so rapidly that their settlements spread over the whole earth and the poor animals found themselves beginning to be cramped for room. This was bad enough, but to add to their misfortunes man invented bows, knives, blowguns, spears, and hooks, and began to slaughter the larger animals, birds and fishes for the sake of their flesh or their skins, while the smaller creatures, such as the frogs and worms, were crushed and trodden upon without mercy, out of pure carelessness or contempt. In. this state of affairs the animals resolved to consult upon measures for their common safety.

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The Kanâheta Ani-Tsalagi Eti

Many of them had been written so long ago that the ink had almost faded from the paper; others were written with lead pencil, so that in handling them the characters soon became blurred and almost illegible; a great many were written on scraps of paper of all shapes and sizes; and others again were full of omissions and doublets, due to the carelessness of the writer,

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Sacred Formulas Introduction

James Mooney’s introduction to his work begins:

“The sacred formulas here given are selected from a collection of about six hundred, obtained on the Cherokee reservation in North Carolina in 1887 and 1888, and covering every subject pertaining to the daily life and thought of the Indian, including medicine, love, hunting, fishing, war, self-protection, destruction of enemies, witchcraft, the crops, the council, the ball play, etc., and, in fact, embodying almost the whole of the ancient religion of the Cherokees.”

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