Topic: Yuchi

Fig. 38. Yuchi Square-Ground During Ceremony

Yuchi Annual Town Ceremonies

The following account of the annual ceremony of the Sand Creek Yuchi is based upon notes made at the time, and upon incidental information derived from participants. It deals chiefly with the 1905 celebration although there was no appreciable difference between that of 1904 and the event of 1905. The Preliminary Day. – According to the evidences of maturity observable in the corn in the neighboring fields, and the approaching phase of the moon, the town chief or head priest (Jim Brown) appointed and announced, to the townspeople scattered through out the neighboring district, a day of general assembly, at

Fig. 35. Foot Ball

Yuchi Games

With the Yuchi, all games have a strong ceremonial aspect. They are, most of them, of a public character, taking place in the allotted playground adjacent to the public square. The afternoon of the second day of the annual festival is the usual time for playing them ceremonially. Many of the games are accompanied by ritual, more especially the ball game. Stakes are wagered in nearly all games by both players and spectators. Like most Indian games the betting is a very important item of consideration. The first to call for description is the ball game played with two rackets

Yuchi Town Square

Yuchi Town and Town Square

We now come to the consideration of the Yuchi town. This is the ruling institution in the life of the Yuchi, the same holding true for most of the other southeastern tribes. It has superseded in political importance the other social groupings, and, as far as any governmental activities are carried on at all, they too are the affairs of the town. The societies are represented by officers in town gatherings, while some of the clans have assumed the right to fill the highest town office, as We have seen before. The town is extremely democratic, however, as all of

Yuchi Music

Singing at ceremonies and dances was accompanied by drums and rattles of two kinds. The large drum was made of hide stretched over a log sometimes three feet high and was used to call the townspeople together, and to accompany dancing. This in later times was replaced by a smaller type of drum, the pot-drum, didané (Fig. 32) now used at ceremonies. It was made by stretching a piece of hide over an earthen pot standing about 18 inches high, containing water. An ordinary stick was used with it as a drum stick. The hide covering was decorated usually with

Native Uprisings Against the Carolinas (1711-17)

In 1957 University of Georgia archaeologists, under the leadership of Dr. Joseph Caldwell, were working on several archaeological sites on the tributaries of the Savannah River that were to be flooded by Lake Hartwell.  The best known of these town sites are Tugaloo and Chauga. Because they were last occupied by Lower Cherokees in the early 1700s, the archaeologists assumed that excavation of their mounds would prove that the Cherokees built all the mounds in the Southern Highlands. The archaeologists were shocked to find that the Cherokee occupation of both sites was very brief and much smaller than the ancestors

Ekilané - Yuchi Chief and Dance Leader

Yuchi Tribe

Yuchi Indians. A tribe coextensive with the Uchean family. Recent investigations point strongly to the conclusion that the Westo referred to by early Carolina explorers and settlers, and from whom Savannah river was originally named, were the Yuchi.

Yuchi Indian Tribe Clans

The political organization of the tribe, which has become more pronounced in type since its incorporation into the Creek Nation, is based on the town. This is made up of some 18 or 20 totemic, maternal, exogamic clans, the members of which trace their descent from the totem animal and have certain restrictions in regard to it. At an annual ceremony the clans perform propitiatory and reverential dances in honor of their totems. The Yuchi clans are as follows, the names in parentheses being the simplified forms of those recorded by Gatschet: Saggē’ (Sagi), Bear; Dałá (Tala), Wolf; WeryA°’ (Weyon),

Black-Indian History

The first black slaves were introduced into the New World (1501-03) ostensibly to labor in the place of the Indians, who showed themselves ill-suited to enforced tasks and moreover were being exterminated in the Spanish colonies. The Indian-black inter-mixture has proceeded on a larger scale in South America, but not a little has also taken place in various parts of the northern continent. Wood (New England’s Prospect, 77, 1634) tells how some Indians of Massachusetts in 1633, coming across a black in the top of a tree were frightened, surmising that; ‘he was Abamacho, or the devil.” Nevertheless, inter-mixture of