| Juniperus virginiana var. silicicola (Small) J. Silba Southern Redcedar USDA JUVIS |
Seminole Other, Protection Leaves kept with eagle tail feathers to prevent the feathers from causing sickness. Sturtevant, William, 1954, The Mikasuki Seminole: Medical Beliefs and Practices, Yale University, PhD Thesis, page 404 |
| Juniperus virginiana var. virginiana Eastern Redcedar USDA JUVIV |
Kiowa Other, Incense & Fragrance Needles thrown into the fire and used as incense during prayers in the peyote meeting. Vestal, Paul A. and Richard Evans Schultes, 1939, The Economic Botany of the Kiowa Indians, Cambridge MA. Botanical Museum of Harvard University, page 13 |
| Juniperus virginiana var. virginiana Eastern Redcedar USDA JUVIV |
Kiowa Other, Musical Instrument Red, aromatic heartwood used to make 'love flutes.' Vestal, Paul A. and Richard Evans Schultes, 1939, The Economic Botany of the Kiowa Indians, Cambridge MA. Botanical Museum of Harvard University, page 13 |
| Lotus unifoliolatus var. unifoliolatus Prairie Trefoil USDA LOUNU |
Kawaiisu Food, Spice Plant used as a mat for the juniper cake which improves the taste of the cake. Zigmond, Maurice L., 1981, Kawaiisu Ethnobotany, Salt Lake City. University of Utah Press, page 39 |
| Phoradendron juniperinum Engelm. ex Gray Juniper Mistletoe USDA PHJU |
Acoma Food, Starvation Food Berries eaten when other foods became scarce. Castetter, Edward F., 1935, Ethnobiological Studies in the American Southwest I. Uncultivated Native Plants Used as Sources of Food, University of New Mexico Bulletin 4(1):1-44, page 39 |
| Phoradendron juniperinum Engelm. ex Gray Juniper Mistletoe USDA PHJU |
Havasupai Food, Unspecified Plant pounded and boiled for food. Weber, Steven A. and P. David Seaman, 1985, Havasupai Habitat: A. F. Whiting's Ethnography of a Traditional Indian Culture, Tucson. The University of Arizona Press, page 216 |
| Phoradendron juniperinum Engelm. ex Gray Juniper Mistletoe USDA PHJU |
Hopi Drug, Gastrointestinal Aid Plant used as 'medicine for the stomach.' Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 34, 72 |
| Phoradendron juniperinum Engelm. ex Gray Juniper Mistletoe USDA PHJU |
Hopi Drug, Unspecified Plant used medicinally. Colton, Harold S., 1974, Hopi History And Ethnobotany, IN D. A. Horr (ed.) Hopi Indians. Garland: New York., page 345 |
| Phoradendron juniperinum Engelm. ex Gray Juniper Mistletoe USDA PHJU |
Hopi Drug, Witchcraft Medicine Plant used as 'medicine for the stomach and bad medicine of wizards.' Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 72 |
| Phoradendron juniperinum Engelm. ex Gray Juniper Mistletoe USDA PHJU |
Keres, Western Drug, Antidiarrheal Crushed plant given to children for diarrhea. Swank, George R., 1932, The Ethnobotany of the Acoma and Laguna Indians, University of New Mexico, M.A. Thesis, page 59 |
| Phoradendron juniperinum Engelm. ex Gray Juniper Mistletoe USDA PHJU |
Keres, Western Drug, Antirheumatic (External) Crushed plant used as a rub for rheumatism. Swank, George R., 1932, The Ethnobotany of the Acoma and Laguna Indians, University of New Mexico, M.A. Thesis, page 59 |
| Phoradendron juniperinum Engelm. ex Gray Juniper Mistletoe USDA PHJU |
Keres, Western Drug, Pediatric Aid Crushed plant given to children for diarrhea. Swank, George R., 1932, The Ethnobotany of the Acoma and Laguna Indians, University of New Mexico, M.A. Thesis, page 59 |
| Phoradendron juniperinum Engelm. ex Gray Juniper Mistletoe USDA PHJU |
Keres, Western Food, Fodder Plant used as sheep and goat feed, to produce good milk. Swank, George R., 1932, The Ethnobotany of the Acoma and Laguna Indians, University of New Mexico, M.A. Thesis, page 59 |
| Phoradendron juniperinum Engelm. ex Gray Juniper Mistletoe USDA PHJU |
Keres, Western Food, Starvation Food Berries eaten when other food was scarce. Swank, George R., 1932, The Ethnobotany of the Acoma and Laguna Indians, University of New Mexico, M.A. Thesis, page 59 |
| Phoradendron juniperinum Engelm. ex Gray Juniper Mistletoe USDA PHJU |
Laguna Food, Starvation Food Berries eaten when other foods became scarce. Castetter, Edward F., 1935, Ethnobiological Studies in the American Southwest I. Uncultivated Native Plants Used as Sources of Food, University of New Mexico Bulletin 4(1):1-44, page 39 |
| Phoradendron juniperinum Engelm. ex Gray Juniper Mistletoe USDA PHJU |
Navajo Drug, Dermatological Aid Plant used for warts. Hocking, George M., 1956, Some Plant Materials Used Medicinally and Otherwise by the Navaho Indians in the Chaco Canyon, New Mexico, El Palacio 56:146-165, page 162 |
| Phoradendron juniperinum Engelm. ex Gray Juniper Mistletoe USDA PHJU |
Navajo Drug, Dermatological Aid Plant used for warts. Hocking, George M., 1956, Some Plant Materials Used Medicinally and Otherwise by the Navaho Indians in the Chaco Canyon, New Mexico, El Palacio 56:146-165, page 162 |
| Phoradendron juniperinum Engelm. ex Gray Juniper Mistletoe USDA PHJU |
Navajo Food, Beverage Stems used to make tea. Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 42 |
| Phoradendron juniperinum Engelm. ex Gray Juniper Mistletoe USDA PHJU |
Navajo Food, Fruit Berries used for food. Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 42 |
| Phoradendron juniperinum Engelm. ex Gray Juniper Mistletoe USDA PHJU |
Navajo, Ramah Drug, Gastrointestinal Aid Cold infusion taken to relieve distress caused by eating too much meat. Vestal, Paul A., 1952, The Ethnobotany of the Ramah Navaho, Papers of the Peabody Museum of American Archaeology and Ethnology 40(4):1-94, page 23 |
| Phoradendron juniperinum Engelm. ex Gray Juniper Mistletoe USDA PHJU |
Tewa Drug, Gastrointestinal Aid Infusion of pulverized plant taken for 'chill in the stomach.' Robbins, W.W., J.P. Harrington and B. Freire-Marreco, 1916, Ethnobotany of the Tewa Indians, SI-BAE Bulletin #55, page 47 |
| Phoradendron juniperinum Engelm. ex Gray Juniper Mistletoe USDA PHJU |
Zuni Drug, Emetic Infusion of whole plant taken as an emetic for stomachaches. Camazine, Scott and Robert A. Bye, 1980, A Study Of The Medical Ethnobotany Of The Zuni Indians of New Mexico, Journal of Ethnopharmacology 2:365-388, page 377 |
| Phoradendron juniperinum Engelm. ex Gray Juniper Mistletoe USDA PHJU |
Zuni Drug, Gynecological Aid Compound infusion of plant taken to promote muscular relaxation at birth. Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 55 |
| Phoradendron juniperinum Engelm. ex Gray Juniper Mistletoe USDA PHJU |
Zuni Drug, Gynecological Aid Simple or compound infusion of twigs taken after childbirth to stop blood flow. Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 55 |
| Phoradendron juniperinum Engelm. ex Gray Juniper Mistletoe USDA PHJU |
Zuni Drug, Hemostat Simple or compound infusion of twigs taken after childbirth to stop blood flow. Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 55 |
| Phragmites australis (Cav.) Trin. ex Steud. Common Reed USDA PHAU7 |
Navajo Other, Ceremonial Items Reeds used to make prayersticks for the Mountain Chant Ceremony. The reeds were first rubbed with a polishing stone to remove the silicious surface in order that the paint might adhere well. The reeds were then rubbed with finely powdered tobacco or sometimes with snakeweed. Afterwards the reed was cut into four pieces (or ten pieces for the second ceremony). When this was finished, the sticks were colored and yucca inserted to serve as handles. The sections were then filled with some kind of tobacco. These had to be kept in order. The section growing nearest the ground was segment number one, the next number two and so on. It was also important that the side of the reed growing toward the east be indicated, so the painting would be done on the side having that exposure. This made it more potent. Fifty-two prayer sticks were made for the evening of the third day of the Night Chant. Of these, four were made of sections of reed, twelve of mountain mahogany, twelve of russian olive, twelve of sierra juniper and twelve of cherry. The first people, according to the Navajo, were supposed to have come up to this earth on a reed. Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 26 |
| Plagiomnium juniperinum Hair Cap Moss |
Heiltzuk Drug, Antirheumatic (External) Plant used as an anti-swelling medicine. Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 53 |
| Populus sp. Poplar |
Blackfoot Drug, Antirheumatic (External) Infusion of leaves and juniper roots applied like a liniment to stiff backs or backaches. Hellson, John C., 1974, Ethnobotany of the Blackfoot Indians, Ottawa. National Museums of Canada. Mercury Series, page 78 |
| Pseudotsuga menziesii (Mirbel) Franco Douglas Fir USDA PSMEM |
Thompson Fiber, Mats, Rugs & Bedding Boughs used as floor coverings for lodges and sweathouses. The boughs were generally mixed with juniper and sagebrush branches for the sweat house floor coverings. Turner, Nancy J., Laurence C. Thompson and M. Terry Thompson et al., 1990, Thompson Ethnobotany: Knowledge and Usage of Plants by the Thompson Indians of British Columbia, Victoria. Royal British Columbia Museum, page 107 |
| Purshia mexicana (D. Don) Henrickson Mexican Cliffrose USDA PUME |
Havasupai Drug, Cold Remedy Decoction of green branches, sagebrush and juniper used for colds to loosen the mucus. Weber, Steven A. and P. David Seaman, 1985, Havasupai Habitat: A. F. Whiting's Ethnography of a Traditional Indian Culture, Tucson. The University of Arizona Press, page 223 |
| Purshia mexicana (D. Don) Henrickson Mexican Cliffrose USDA PUME |
Havasupai Drug, Laxative Decoction of green branches, sagebrush and juniper used as a laxative for colds. Weber, Steven A. and P. David Seaman, 1985, Havasupai Habitat: A. F. Whiting's Ethnography of a Traditional Indian Culture, Tucson. The University of Arizona Press, page 223 |
| Purshia stansburiana (Torr.) Henrickson Stansbury Cliffrose USDA PUST |
Navajo Dye, Brown Pounded leaves and stems mixed with pounded juniper and used to make a tan dye. Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 53 |
| Purshia stansburiana (Torr.) Henrickson Stansbury Cliffrose USDA PUST |
Navajo Dye, Yellow-Brown Pounded leaves and stems mixed with pounded juniper and used to make a yellow brown dye. Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 53 |
| Sambucus racemosa L. Scarlet Elderberry USDA SARAR3 |
Gitksan Drug, Witchcraft Medicine Bark, juniper roots and cow parsnip roots used for evil witchcraft victims. Gottesfeld, Leslie M. J. and Beverley Anderson, 1988, Gitksan Traditional Medicine: Herbs And Healing, Journal of Ethnobiology 8(1):13-33, page 24 |
| Yucca brevifolia Engelm. Joshua Tree USDA YUBAB2 |
Kawaiisu Food, Dried Food Fruit pit roasted, mashed, dried and stored for future use. Yucca supplies food in two forms. In the early spring, the apical meristem--the 'heart' or 'cabbage' --was removed with the aid of an oak or a juniper shaft having a shovel like cutting edge at one end. The 'cabbage' was roasted in a pit about three feet deep and perhaps five feet in diameter. A large stone was placed in the center of the pit with smaller stones radiating out from the center. Firewood--preferably Douglas oak--was thrown in and the hot fire burned for a half-day. From time to time more stones--and probably wood--were added. As the fire died down, it was covered with sand or dirt to about ground level, leaving a small aperture in the center. The sand was tapped down, causing flames to shoot out of the hole. Then a layer of dry pine needles was put on and the 'cabbages,' having been skinned, placed on top. Two or three families shared the same oven. the direction in which 'cabbages' were laid identified the owner. Another layer of dry pine needles apparently mixed with silky California broom covered the 'cabbages.' More sand or dirt, patted down and smoothed with a basketry tray, completed the mound, which would now reach a height of five feet but which settled in the roasting process. The roasting continued for two nights, during which no sexual intercourse was permitted. Otherwise it was said that 'it won't cook.' When the 'cabbages' were pulled out, they were so hot they burned the hands. They were cooled before they were eaten. To be stored, they were pulled apart, mashed a little and dried. They could not be dried or stored uncooked. After storage they were soaked and eaten. Zigmond, Maurice L., 1981, Kawaiisu Ethnobotany, Salt Lake City. University of Utah Press, page 69 |
| Yucca brevifolia Engelm. Joshua Tree USDA YUBAB2 |
Kawaiisu Food, Fruit Fruit pit roasted and eaten. Yucca supplies food in two forms. In the early spring, the apical meristem--the 'heart' or 'cabbage' --was removed with the aid of an oak or a juniper shaft having a shovel like cutting edge at one end. The 'cabbage' was roasted in a pit about three feet deep and perhaps five feet in diameter. A large stone was placed in the center of the pit with smaller stones radiating out from the center. Firewood--preferably Douglas oak--was thrown in and the hot fire burned for a half-day. From time to time more stones--and probably wood--were added. As the fire died down, it was covered with sand or dirt to about ground level, leaving a small aperture in the center. The sand was tapped down, causing flames to shoot out of the hole. Then a layer of dry pine needles was put on and the 'cabbages,' having been skinned, placed on top. Two or three families shared the same oven. the direction in which 'cabbages' were laid identified the owner. Another layer of dry pine needles apparently mixed with silky California broom covered the 'cabbages.' More sand or dirt, patted down and smoothed with a basketry tray, completed the mound, which would now reach a height of five feet but which settled in the roasting process. The roasting continued for two nights, during which no sexual intercourse was permitted. Otherwise it was said that 'it won't cook.' When the 'cabbages' were pulled out, they were so hot they burned the hands. They were cooled before they were eaten. To be stored, they were pulled apart, mashed a little and dried. They could not be dried or stored uncooked. After storage they were soaked and eaten. Zigmond, Maurice L., 1981, Kawaiisu Ethnobotany, Salt Lake City. University of Utah Press, page 69 |
| Yucca whipplei var. caespitosa M.E. Jones Chaparral Yucca USDA YUWHC2 |
Kawaiisu Food, Dried Food Apical meristems pit roasted, mashed, dried and stored for future use. Yucca supplies food in two forms. In the early spring, the apical meristem--the 'heart' or 'cabbage' --was removed with the aid of an oak or a juniper shaft having a shovel like cutting edge at one end. The 'cabbage' was roasted in a pit about three feet deep and perhaps five feet in diameter. A large stone was placed in the center of the pit with smaller stones radiating out from the center. Firewood--preferably Douglas oak--was thrown in and the hot fire burned for a half-day. From time to time more stones--and probably wood--were added. As the fire died down, it was covered with sand or dirt to about ground level, leaving a small aperture in the center. The sand was tapped down, causing flames to shoot out of the hole. Then a layer of dry pine needles was put on and the 'cabbages,' having been skinned, placed on top. Two or three families shared the same oven. the direction in which 'cabbages' were laid identified the owner. Another layer of dry pine needles apparently mixed with silky California broom covered the 'cabbages.' More sand or dirt, patted down and smoothed with a basketry tray, completed the mound, which would now reach a height of five feet but which settled in the roasting process. The roasting continued for two nights, during which no sexual intercourse was permitted. Otherwise it was said that 'it won't cook.' When the 'cabbages' were pulled out, they were so hot they burned the hands. They were cooled before they were eaten. To be stored, they were pulled apart, mashed a little and dried. They could not be dried or stored uncooked. After storage they were soaked and eaten. Zigmond, Maurice L., 1981, Kawaiisu Ethnobotany, Salt Lake City. University of Utah Press, page 69 |
| Yucca whipplei var. caespitosa M.E. Jones Chaparral Yucca USDA YUWHC2 |
Kawaiisu Food, Unspecified Apical meristems pit roasted and eaten. Yucca supplies food in two forms. In the early spring, the apical meristem--the 'heart' or 'cabbage' --was removed with the aid of an oak or a juniper shaft having a shovel like cutting edge at one end. The 'cabbage' was roasted in a pit about three feet deep and perhaps five feet in diameter. A large stone was placed in the center of the pit with smaller stones radiating out from the center. Firewood--preferably Douglas oak--was thrown in and the hot fire burned for a half-day. From time to time more stones--and probably wood--were added. As the fire died down, it was covered with sand or dirt to about ground level, leaving a small aperture in the center. The sand was tapped down, causing flames to shoot out of the hole. Then a layer of dry pine needles was put on and the 'cabbages,' having been skinned, placed on top. Two or three families shared the same oven. the direction in which 'cabbages' were laid identified the owner. Another layer of dry pine needles apparently mixed with silky California broom covered the 'cabbages.' More sand or dirt, patted down and smoothed with a basketry tray, completed the mound, which would now reach a height of five feet but which settled in the roasting process. The roasting continued for two nights, during which no sexual intercourse was permitted. Otherwise it was said that 'it won't cook.' When the 'cabbages' were pulled out, they were so hot they burned the hands. They were cooled before they were eaten. To be stored, they were pulled apart, mashed a little and dried. They could not be dried or stored uncooked. After storage they were soaked and eaten. Zigmond, Maurice L., 1981, Kawaiisu Ethnobotany, Salt Lake City. University of Utah Press, page 69 |
| Zea mays L. Corn USDA ZEMAM2 |
Hopi Food, Porridge Grains soaked in water with juniper ash, boiled and washed to make hominy. Whiting, Alfred F., 1939, Ethnobotany of the Hopi, Museum of Northern Arizona Bulletin #15, page 67 |
| Zea mays L. Corn USDA ZEMAM2 |
Navajo Food, Beverage Cornmeal and juniper ash water used to make a beverage. Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 27 |
| Zea mays L. Corn USDA ZEMAM2 |
Navajo Food, Bread & Cake Corn and juniper ash used to make bread and dumplings. Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 27 |
| Zea mays L. Corn USDA ZEMAM2 |
Navajo Food, Porridge Cornmeal and juniper ash water used to make mush. Elmore, Francis H., 1944, Ethnobotany of the Navajo, Sante Fe, NM. School of American Research, page 27 |