Winter Break for Kids December 28 and 29

Winter break is exciting for kids. No school and lots of free time, but boredom can soon set in. If you want to beat boredom this year, try an innovative way to keep kids busy and away from the TV, movies, and video games by signing up for Winter in the Woodlands! The Institute is offering this special educational program that will include games, crafts, and activities inspired by Native American culture on Thursday, December 28, and Friday, December 29 from 9:30 a.m. to 12:30 p.m. on both days. 

The activities are planned for both indoors and outdoors on the grounds of the museum and will showcase the lifeways and lessons of local Native Americans. Each day the museum’s educational staff will offer an exciting roster of games, and craft projects. A special highlight is listening to Native American stories told by a professional storyteller. These stories share Native American history, customs, rituals, and legends through exciting narratives that have been passed down for generations. Often stories educate children about culture, morals, and values. 

Getting kids outside in the fresh air is a bonus to some of the traditional Native American games they will play like snow snake, snow boat and hoop, and pole. The crafts that children will create indoors will be keepsakes that they can bring home. Some of the crafts planned include making cornhusk dolls, buzzers, and beaded artwork. This two-day program is designed to teach children new skills and to ensure a smooth transition to going back to school. This two-day program is best suited for children ages six to twelve. Parents are invited to stay and participate adding another dimension to family fun and quality time. 

The price of participation is $40 per day for non-members and $30 per day for members of the museum. Pre-registration and pre-payment are required. To register click here https://iaismuseum.charityproud.org/EventRegistration/Index/14302 or email events@iaismuseum.org or call 860-868-0518. 

 About The Institute for American Indian Studies 

Located on 15 acres of woodland acres, the Institute For American Indian Studies preserves and educates through archeology, research, exhibitions, and programs. They have the 16th c. Algonquian Village, Award-Winning Wigwam Escape, and a museum with temporary and permanent displays of authentic artifacts from prehistory to the present allows visitors to foster a new understanding of the world and the history and culture of Native Americans. The Institute for American Indian Studies is located at 38 Curtis Road, Washington, CT.

Medicinal Monday Juniperus californica

The aromatic evergreen trees and shrubs of the genus Juniperus consist of 76 varieties that grow in the Northern Hemisphere. This genus is in the cypress family. All juniper species bear small seed cones called berries which are used for producing gin. Juniperus californica is a shrub or small tree that is native to America's southwest. Many Native American communities in that area found many interesting ways to use this evergreen medicinally.

About Juniperus californica

This variety of juniperus grows up to 26 feet high and is mainly found in numerous California habitats although its range extends into Baja, southern Nevada, northwestern Arizona, and Guadalupe Island in the Pacific Ocean. In California, it is found in the Peninsular, California, and Transverse Ranges, in the Sacramento Valley, Sierra Nevada, and in the Mojave Desert ranges. The bark is ashy grey and has a shredded appearance. The shoots are fairly thick compared to other junipers.  The foliage is bluish-gray and scale-like. The juvenile leaves on the seedlings are needle-like and grow in whorls of three. The adult leaves are scale-like and grow to 5 millimeters on lead shoots. The blue-brown berry-like cones have a whitish-waxy bloom and usually contain a single seed. The male cones are 2-4 millimeters long and shed their pollen in early spring. It is largely dioecious producing cones of only one sex, but around 2% of plants are monoecious, with both sexes on the same plant.

Culinary and Medicinal Uses

Many Native American communities ate the berries fresh or dried the berries in the sun to preserve them for future use. The Cahuilia would grind the dried berries into flour and make mush or bread from the mixture. The Kawaiisu seeded the berries and pounded them into a meal, then molded them into cakes and dried them for future use. The Mendocino dried the fruit and then boiled it when they wanted to eat it. They also used the wood of this tree to make mush stirrers, ladles, and bows for hunting. 

Many tribes used an infusion of leaves to treat a variety of ailments. The Apache and the Gosiute for example,  made an infusion of leaves to treat colds and coughs. They also gave this infusion to pregnant women as an aid to help relax their muscles. The Costanoan made a decoction of the leaves to treat pain and to cause sweating. The Diegueno made an infusion of leaves and bark and drank this mixture to treat hangovers and high blood pressure. The Mahuna made an infusion of the berries or chewed them raw to cure fevers.

Did You Know...

Juniper is associated with protection and fortune making it the perfect herb to usher in the new year.

The juniper tree's name is derived from the Latin word Juniperus which is a combination of the word junio which means young and parere meaning youth or evergreen.

Juniperus Californica provides food and shelter for turkeys and deer and is a host for the sequoia sphinx moth.

Other names for California juniper are white cedar, sweetberry cedar, Huata cedro, white cedar, and Cedros Island juniper.

Juniperus California is closely related to the Utah Juniper, J. osteosperma.

Medicinal Monday - White Spruce

Picea glauca or white spruce is a cold- hardy evergreen native to North America and occurs naturally as far north as Newfoundland. This tree can be found throughout New England. This beautiful evergreen tree is steeped in ancient myth and magic. In Greek mythology, the Spruce tree was dedicated to Artemis, the Greek Goddess of the Moon and the Hunt, in Gaelic tradition, spruce trees are sacred to Druantia, the eternal mother goddess, and in Native American tribes in the Southwest, spruce trees symbolized the sky, and Salavai, an ancient medicine man, chose to become a spruce tree. Native Americans and First People of Canada found several interesting medicinal uses for the white spruce tree. This tree is not fussy and grows in a wide range of environments.

About White Spruce

White spruce is native to the northern parts of North America and Canada and is believed to be one of the first tree species to grow after the glaciers receded. White spruce trees usually live between 250 and 350 years, but trees up to 1,000 years have been documented. The White Spruce tree is an important tree woven into the fabric of North America. White Sprice is a large tree with a narrow crown and a pyramidal shape that can grow up to 150 feet tall. The leaves or needles are four-sided, sharp, and stiff. They grow in a spiral on the branches of the tree. What makes these needles unique is that they grow out of the branch from a strong woody peg. They are whitish-green and smell like a skunk when young, and as they mature, the needles become more pleasant smelling. The seed cones are light brown and hang from the upper branches. The scales of the pine cone have a smooth rounded outer edge. Pollen cones are a pale red. The bark is loose, scaley, and greyish-brown.

Medicinal Uses of White Spruce

One of the most common medicinal uses of the white spruce tree was to strip the bark and needles from the trees, boil them in water, and drink this mixture to cure various ailments from coughs and colds to scurvy and rheumatism. Most often the resin was combined with grease or lard and was used to treat wounds and infections. The Abnaki made an infusion of the cones to treat urinary trouble and the Algonquin chewed the inner bark to treat coughs, they also made an infusion of the tips of the branches and used the mixture to heal the insides. The Chippewa made a decoction of the twigs and used them as an herbal steam for rheumatism. The Cree found many uses for the white spruce tree. They made a poultice from the resin to treat blood poisoning, they made a mixture of resin and lard and used it as an ointment to treat skin irritations, and they would grind rotten dry wood into a powder and use it as a dusting powder on babies to treat rashes. 

The Eskimo Inuktitut made a decoction of the gum and took it for respiratory infections, they also made a poultice of the resin to treat wounds. The Gitksan made a decoction of the inner bark to treat the flu and the Iroquois would chew the resin-like gum to facilitate digestion. The Koyukon made an infusion of the needles to treat kidney problems. They also believed that trees took away the power of evil spirits and thought that sleeping under them offered protection. The Micmac used parts of the tree for stomach trouble and would also make a tonic from the bark, leaves, and stems to treat scurvy. The Ojibwa made a compound of the outer bark to treat diarrhea and used the dried leaves as a fumigator. The Shuswap chewed the hardened pitch of the white spruce tree to clean their teeth and the Tanana made tea from the tree tops and combined it with the tips of young birch trees and drank it to treat body aches. Young Tanana girls would use twigs to clean their teeth and scratch their heads.

Practical Uses of White Spruce
There are so many practical uses for the white spruce tree. The roots of the spruce were used as lashing for canoes, baskets, and other weaving projects in many Eastern tribes.  The roots of the spruce tree were divided and woven into baskets that could hold water. The roots were also used to sew baskets and canoes.  The resin was used to seal canoes. Spruce wood was steamed and bent and used to line the inside of a canoe.  The wood was also used to make handles. It was also an important fuel source. 

Many Native American and First Peoples communities made snowshoe frames out of saplings of White Spruce and sometimes used the wood to make bows. The bark was used to make cooking pots and trays to gather berries. Many tribes used the wood to make canoe paddles and the bark to make flooring or roofs. Dead stands of trees were used to make a moose hide stretcher and small pieces of wood were used to make floats for fishing nets. The needles were sometimes used as flooring in wigwams as well as to make pillows and bedding, they were also burned to keep bugs away. The Tanana would eat the fresh sap during the summer and the cambium was used as a food in times of food shortages.

Did You Know...

The genus Picea is the Latin word given to all pine trees. It originated from the Greek word pissa, meaning pitch. 

The word Glauca comes from the Greek word glaukos which translates to bright milky, grayish, or sparkling.

One name this tree goes by is skunk spruce because when the needles are crushed they give off a mild skunk-like odor.

Other names this tree goes by include cat spruce, single spruce, western white spruce, pasture spruce, Adirondack spruce, and Canadian spruce.

White spruce trees provide cover for moose, martens, and lynx. 

Plants used for veterinary aids

 The Chippewa made a decoction of the Sweet Flag roots and used it on fishing nets as a charm, and to "rattlesnakes away." The Ojibwa made a tea out of Sweet Flag root with sarsaparilla root and used this mixture on nets to catch fish. The Omaha put the plant into the feed of ailing horses to make them feel better. 

Horse Chestnut Some Native American communities made a mush from the nuts that was formed into a poultice and placed on the lower legs of horses to heal wounds. 

Canadian wild ginger he Iroquois made a decoction of this shrub and mixed it with whisky and gave it to sick horses.

cow parsnip  The Ojibwa also boil the roots and sprinkle them on fishing nets to attract fish. T

The Iroquois made a decoction of white pine tree twigs and used it to treat boils on horses.

Full Moon Walk with IAIS December 26 @ 6

If you are looking for a fun and refreshing way to walk off some of the holiday goodies you have been eating then join the staff of the Institute for American Indian Studies for a Full Moon Walk on Tuesday, December 26 at 6 p.m. This year, even the moon is in a festive mood and will be fully illuminated on December 25th, 26th, and 27th. This full moon after the Winter Solstice takes the highest and longest path along the night sky. One of the names of the December full moon is “Long Night Moon” because it shines above the horizon longer than most full moons, making this walk extra special. 

As participants walk along the beautifully wooded trails on the grounds of the museum under the glistening full moon they will learn what names Native Americans gave the December full moon and what it meant to them. Participants will learn how different Native American peoples traditionally used the monthly cycles of the moon and nature’s corresponding signs to track the seasons. 

A highlight of this experience is to learn, firsthand the beauty of December's full moon from a Native American perspective and to experience it as Eastern Woodland Indians have for centuries. For example, the most common name for the December Moon, attributed to the Mohawks, is the Cold Moon which perfectly describes the cold days and nights during this time of year. The woodland walk ends at the newly restored 16th-century Algonkian village where a warm fire, hot chocolate, and stories will greet participants. 

 Please dress appropriately for the weather, bring a flashlight, and wear sturdy footwear. If there are weather-related concerns on the day of the program, please contact the museum at 860-868-0518. The price of participation is $5 for IAIS Members and $10 for Non-Members. To register click here 

About The Institute for American Indian Studies 

Located on 15 acres of woodland acres, the Institute For American Indian Studies preserves and educates through archeology, research, exhibitions, and programs. They have the 16th c. Algonquian Village, Award-Winning Wigwam Escape, and a museum with temporary and permanent displays of authentic artifacts from prehistory to the present allows visitors to foster a new understanding of the world and the history and culture of Native Americans. The Institute for American Indian Studies is located at 38 Curtis Road, Washington, CT.

Medicinal Monday Common Holly

So many of us grew up thinking that Holly, one of the most festive holiday plants is poisonous.  While it is true that saponin-laden holly berries are relatively toxic and must be avoided, the dried leaves of Ilex aquifolium, known as Common Holly have an interesting history in botanical medicine.  It is also the traditional Christmas holly used in Europe and throughout much of the United States for decoration. The glossy green prickly leaves and bright red berries (produced only by female plants) are made into wreaths and garlands wherever Christmas is celebrated. The only New England state Common holly is found in is Massachusetts. 

About Common Holly

Common Holly is native to Europe, North Africa, and Western Asia and has become naturalized in America's Pacific Northwest. Common holly is a large ornamental flowering evergreen tree or shrub in the Aquifoliaceae or holly family. The tree is slow-growing and can reach up to 50 feet tall and 25 feet wide. This tree/shrub is often found in well-drained soil and is often the dominant understory in a woodland forest. It prefers full to partial sun and protection from cold winter winds.  The leaves are leathery, glossy, and dark green, and are edged with spiny teeth. Clusters of small fragrant white flowers appear in the spring. This tree has male and female parts. The female plants require a male pollinator to produce fruit. When the flowers are pollinated, a reddish fruit, called a drupe (stone fruit) is produced by the female plant. The fruit ripens to a bright red color that matures in October and November. Each fruit contains three to four seeds that don't germinate until the second or third spring.

Medicinal Uses

The leaves of Common holly can be used almost any time of the year and are most often used to treat fevers, rheumatism, coughs, and jaundice. The root has been used as a diuretic. The berries contain saponins and are toxic and should never be used. Some Native American communities made tea from the leaves to alleviate digestive disorders and the flu. Historically, the leaves of other holly species have been used by American Indians as a heart stimulant, laxative and to induce vomiting. Specifically, the Micmac used a root decoction to treat coughs and fever. In times when food was scarce the roots were also consumed. 

Did You Know...

Common Holly is also known as Christmas, English, European, Holm, and Oregon Holly.

Common Holly is listed on the invasive plant list in Oregon, California, and Alaska. It is also invasive in Redwood National Park and Yosemite National Park.

The genus name, llex comes from the Latin name Quercus ilex for holm oak and refers to the similarity of their leaves. 

The word aquifolium also comes from Latin and is the word for acus meaning needle and folium meaning leaf.

The nectar of the flower attracts bees, butterflies, and other insects. 

This shrub was once among the traditional wood used to make Great Highland bagpipes. 

Medicinal Monday...Meadow Salsify

Meadow Salsify is a pretty yellow biennial perennial plant that is in the Aster family.  Originally introduced from Europe, it can be found in Connecticut and across much of the United States. As its name implies, it is often found in fields and meadows. Native American communities found several interesting uses for this pretty yellow flowering plant that is in the Aster family.

About Meadow Salsify

This plant has grass-like leaves that are lance-shaped and curved backward at the tip. The leaves are tufted with wooley hairs when young and become hairless as the plant matures. The grows up to three feet tall and has a single hairless erect stalk. The roots, stems and leaves have a milky sap. A solitary yellow-like Daisey flower blooms on the stalk from May to August. The fruit is slender and has a pappus of white feathery bristles. Their feathery pappus, similar to a dandelion plume has allowed these plants to spread across North America by the wind.

Medicinal and Edible Uses

Many Native American communities ate the roots of meadow salsify, raw and cooked. They have a sweet flavor because of their inulin content. In the spring the flowering stem including buds was boiled and served like asparagus. The root was also harvested in the autumn and dried for use in the winter. It is said the roots taste like parsnips when cooked.

The most common use of this plant was to treat liver and gallbladder problems because of its detoxifying effect. Many Native Americans used the milky sap to treat gallstones. They would also wait for the sap to curdle and then chew it to aid in digestion. A syrup was made from the root to treat coughs and colds and a tea was made to stimulate the appetite. An extract was made from boiling the roots and was used to relieve heartburn and liver trouble.  The Navajo Ramah made a cold infusion of this plant and gargled it with the mixture to treat a sore throat. They also used this cold infusion to treat boils. A cold infusion also was given to horses to treat them for internal injuries.

Did You Know...

This plant is also called Jack Go to Bed At Noon, Noonflower, Noontide, Meadow's Goat Beard, and Yellow Goat's Beard.

The origin of the genus name Tragopogan is derived from two words, Tragos meaning goat and pogon meaning beard, that refers to its feathery seedhead.

It is called Jack Go to Bed at Noon because this flower closes by noon on sunny days and forms a slim pod.

Bees and other insects are attracted to the flowers for their nectar and pollination.

Holiday Market Features Indigenous Artists & @ Institute for American Indian Studies November 25 & 26, December 2 & 3, 9 & 10

Once again this year, the Institute for American Indian Studies located at 38 Curtis Road in Washington is hosting a one-of-a-kind holiday shopping experience that celebrates Native American culture. What makes this Holiday Market unique is that it offers both deeply traditional crafts and more contemporary artistic expressions rooted in Native American cultural experience. Artists represented here are some of the finest working in the area today. It is a celebration of Native American diversity and inspiration. 

The Holiday Market located throughout the Institute’s impressive exhibition galleries takes place on Saturday, November 25 and Sunday, November 26, and Saturday, December 2, and Sunday, December 3. The final weekend for the holiday market is on Saturday, December 9, and Sunday, December 10. The market is free and open to the public from 11 a.m. to 4 p.m. each day. This is one of the few Holiday Markets that showcases only Native American-inspired artwork. 

There are so many gifts to choose from including Native American jewelry, paintings, photography, and decorative gourds, to pottery, rattles, flutes, candles, apparel, and more at a variety of price points. The chance to talk with the artists who have created these one-of-a-kind objects and to learn about the culture that inspired them makes your gift purchase even more meaningful. 

For music lovers, musicians, and collectors, the magical-sounding authentic Woodland Native American flutes handcrafted by Allen Madahbee are truly unique. Madahbee is an Anishinaabe, born on Manitoulin Island, and is a registered Native American in Canada and the United States. In addition to the one-of-a-kind flutes, Madahbee is offering handmade beaded moccasins, woodcarvings, rock sculptures, and original paintings inspired by his ancestors and experiences. 

Another vendor, Kim Lewis from Native Visions will be offering an array of Native American Art from Oklahoma and the Southwest including a fine selection of original paintings and prints, Zuni Fetishes, silver jewelry, pottery by Mel Cornshucker, plus Hopi, and Navajo Kachinas. 

Primitive Technologies, a nationally known small business that has worked with everyone from filmmakers to museum curators to recreate the material culture of prehistoric Native American life. They offer exquisite wood-fired replica pottery, hand-constructed from local river clay, hand-carved flint arrowheads and flint animal necklaces, carved stone art, traditional stone tools, containers made out of natural materials, unusual jewelry, and decorative gourds. 

Jeanne Morningstar Kent, a recognized Abenaki artist and enrolled member of the Nulhegan Band, Coosuk-Abenaki of Vermont will be offering her artfully crafted decorative gourds in all sizes. Kent’s work is housed in many museum collections including the Smithsonian’s National Museum of American Indian Studies, Lake Champlain Maritime Museum, Roger Williams University, Chimney Point Museum, and many more. What makes these gourds unusual is that they utilize traditional Abenaki and Wabanaki designs. 

Brandy Sawyer Emmans of Cherokee descent and owner of bthunder will once again be at the holiday market. Runway model for the Sky Eagle Collection, Native American educator, and advocate for MMIW (Missing, Murdered Indigenous Women), bthunder offers an evocative selection of contemporary Native American-inspired art, jewelry, apparel, candles, and accessories. 

Not to be missed is Eva Newell, an enrolled citizen of the Pokanoket Tribe, Pokanoket Nation in Rhode Island. Eva is a multi-talented artist who offers a range of artwork including beadwork, coil baskets, paintings, and glass mosaic storyteller vases. When she is not vending, Eva is an exhibit artist and craft instructor who has worked with institutions throughout New England."Newell's beadwork and baskets are also extraordinary. Eva will be participating during the December 9th and 10^th market only.

 

The Museum's Gift Shop will be open and brimming with gifts large and small in many price ranges. Here you will find a distinctive collection of Native American jewelry, including wampum jewelry crafted by Annawon Weeden, Mashpee Wampanoag, and Pequot artist Dan Simonds, head of the Wampum Wear Collective. A highlight is the jewelry and gift items from Eighth Generation, owned by the Snoqualmie Tribe in Seattle, which partners with Native artists across the country. The result is some of the most beautiful and authentic items available. 

For foodies, there is a wonderful selection of traditional Native American food products from Sweet Grass Trading Company from the Winnebago Tribe of Nebraska. And, in the spirit of the Metis culture, Pemmican Patty’s products offer a selection of bisonberry-blended jerky that will connect you with Native foodways and nutrition. The gift shop also has a good selection of books and children’s items. 

Although entrance to the museum and the Holiday Market are free, donations are always appreciated. A tour of the museum for a nominal fee is a fun and insightful experience that compliments this unique shopping experience. 

About The Institute for American Indian Studies 

 Located on 15 acres of woodland acres the Institute For American Indian Studies preserves and educates through archeology, research, exhibitions, and programs. They have a 16th c. Algonquian Village, Award-Winning Wigwam Escape, and a museum with temporary and permanent displays of authentic artifacts from prehistory to the present allows visitors to foster a new understanding of the world and the history and culture of Native Americans. The Institute for American Indian Studies is located at 38 Curtis Road, Washington, CT.

Medicinal Monday Arumleaf Arrowhead

One of the most interesting things about the use of plants as medicine by Native Americans is that they have to know when to harvest the plants. At times, the medicinal qualities are inert, undeveloped, or dispersed by being too old. In most cases, external afflictions are treated with lotions or poultices, while internal troubles are almost invariably treated with medicinal tea. Sagittaria arifolia also known as Arumleaf Arrowhead is in the water-plantain family that was used for food as well as medicinally.

About Arumleaf Arrowhead 

This aquatic perennial plant can be found in New England including Connecticut and has spread throughout much of North America including Alaska and most of Canada. This plant doesn't grow in most of the south of North America. Arumleaf Arrowhead can be found growing in slow-moving and stagnant ponds, lakes, and small streams. This attractive plant has arrowhead-shaped leaves that rise from a fleshy tuber.  The whorls of flowers grow on an erect and stout single stem around arrowhead-shaped leaves that float. The flowers bloom from June-September depending on where they are located. The many veined leaves have three white petals and three sepals and are either staminate or pistillate. The lowest node bears female flowers and the upper nodes bear male flowers. The male flowers have yellow stamens and the female flower has a spherical cluster of pistils that develop into a group of tiny fruits. The leaves that are submerged have no true leaf blade. The roots are tipped with starchy tubers and the plant spreads by long creeping above-ground horizontal stems and often forms dense colonies. Arumleaf arrowhead may be found both in calm water and along the muddy shores of rivers and ponds and in marshes, swamps, and wet prairies. It is often found in moderately deep water with the blades floating or barely raised above the water.

Medicinal and Culinary Uses

Many Native American communities prized the tubers as food and would boil, bake, roast, or dry them. The Cheynne would peel the skin off the stems below the flowers and eat them raw. 

The most common use among Native American communities of this plant was digestive. Commonly the roots were steeped for indigestion. Another common steep a tea of the roots and use it as a diuretic. Many communities also made a poultice from the tubers and used the mixture to treat wounds and sores. The Ojibwe eat the corms for indigestion and in addition to boiling them to eat, they also candied the tubers with maple syrup. The Cheyenne and Chippewa used the leaves in a variety of medical mixtures. The Navajo used this plant to treat headaches. The Cheyenne gave dried leaves to horses to treat urinary troubles and sore mouths. 

Did You Know..

The prefix of the genus name, sagitta means arrow.

Arumleaf arrowhead is sometimes known as wapato, or occasionally as floating arrowhead. 

It is listed as endangered in Connecticut and New Jersey and threatened in New Hampshire and Ohio.

The tubers are a favorite of muskrats and beavers that store them in large caches.

Arum leaf arrowhead was one of the staple foods that kept the Lewis and Clark expedition fed in the winter of 1805.

The difference between Sagittaria latifolia and Sagittaria arifolia is that Sagittaria latifolia doesn't have leaves that float.

The poisonous arrow arum looks similar to the arum leaved arrowhead, except for the veins on the leaves. 

Medicinal Monday - American Bittersweet

When most of us think about bittersweet, we think of the invasive Oriental Bittersweet that spreads like wildfire, whose vines climb up trees strangling them, and has beautiful red berries that stay red throughout the drab winter months. What many of us don't realize is that in New England you can also find American Bittersweet, a shrub in the same genus as Oriental Bittersweet. In a nutshell, the difference between American and Oriental bittersweet is that Oriental bittersweet has fruit and flowers located in the leaf joints along the stem, and American bittersweet only flowers at the end of the branches in clusters. 

About American Bittersweet

Celastrus scandens, also known as American bittersweet is native to central and eastern North America. This sturdy perennial climbing vine, which can grow up to 30 feet twines its way around trees and shrubs for support. New stems are green and become grey-brown and woody with age. The bark of the vine is lightly textured with scattered grayish pores, and older stems have flaky bark. The oblong leaves are finely serrated around the edges, hairless, and taper to a sharply pointed tip. Like their invasive cousin, Oriental bittersweet, the leaves turn a bright yellow in the fall. 

Tiny scentless white flowers usually bloom in May and June at the tips of the branches. They have 5 petals and 5 green sepals with male and female flowers on separate plants. Male flowers have five stamens with yellow tips. Female flowers have five non-functioning stamens surrounding a lobed stigma at the top. The fruit is initially green, then yellow, and finally turns red in late summer. The fruit splits open in the fall to reveal a bright red fruit inside that can live through the winter. It grows in partly shady areas around woodland edges, in fields and forests, on prairies, along rocky bluffs, and in thickets. American bittersweet spreads both by seeds and root suckers that tend to form large colonies in the wild. 

Medicinal Uses

The roots of American bittersweet were used by Native Americans to induce vomiting and to treat symptoms of tuberculosis. This sturdy shrub was also used in many other ways. The Cherokee made a strong compound infusion of the roots and red raspberry leaves to help ease the pain of childbirth. They would chew the roots to treat coughs and would boil the roots to treat cancer. An infusion of the bark was taken to settle stomach aches and to treat other gastrointestinal problems. 

The Chippewa and Delaware boiled the roots and used it as an ointment to treat sores, and a decoction of the stalk was applied to skin problems. The Delaware also made an infusion of the roots and used it to treat colds and coughs and to clear up liver spots. The Iroquois made an infusion of the leaves and stems and gave this mixture to women to help regulate menstruation and to soothe the soreness from pregnancy. They also mixed an infusion of the root bark with wine and drank it to cure anemia, and an infusion of the leaves and stems was used as a diuretic. Children were given a decoction of the roots which was used to relieve the pain of teething. The Meskwaki made a compound from the root and gave it to women to help relieve the pain of labor. The Ojibwa used the berries to treat stomach trouble.

Culinary Uses

The inner bark was cooked in times when food was scarce. The Ojibwa made a  thick soup when other food was not obtainable in the winter. The Ojibwe name of bittersweet is manidobima kwit which means spirit twisted and refers to the twisted intestines of Winabojo, their cultural hero. The Potawatomi and Menominee, among other tribes, also cooked and ate the inner bark when food was scarce. 

Did You Know...

Other common names for American bittersweet are false bittersweet, climbing orange root, fever twig, staff vine, and Jacob's ladder.

All parts of American bittersweet are poisonous, however, some songbirds, ruffed grouse, pheasant, fox, and squirrels eat the fruit of this shrub.

It was given the name bittersweet by colonists in the 18th century because they thought the fruit of this plant looked like the fruit of common nightshade.

Oriental and American bittersweet have been known to hybridize with their offspring being more aggressive and the berries not as hardy.

The berry produced by bittersweet is technically called an aril. The berry usually contains two seeds that are often widely distributed by birds that feed on the berries.

Native Americans also used American bittersweet in decorations, and even today it is commonly used in dry flower arrangements and for winter decor. 

Tellabration! A Celebration of Oral Tradition November 18 in Washington Connecticut

Storytelling is how we communicate. We share experiences and knowledge through stories. Tellabration! was started by internationally acclaimed storyteller J.G. "Paw Paw” Pinkerton in Connecticut in 1988 as a means of building community through storytelling. The following year it expanded nationwide under the umbrella of the Storytelling Network, and by 1998, there was Tellabration! events in cities and towns around the world. 

Guests are invited to join the Institute for American Indian Studies on Saturday, November 18 at 1 p.m. for a Tellabration! at the Washington Montessori School on 240 Litchfield Road in Washington, Connecticut. Guests will enjoy an amazing array of stories that are personal, traditional, humorous, historical, poetic, spiritual, and instructional. 

Darlene Kascak (Schaghticoke Tribal Nation, and Education Director at IAIS) will make history come alive from the oral traditions of her indigenous ancestors that have been passed down and preserved from one generation to the next. Motoko, whose repertoire includes Asian folktales, Rakugo and Zen tales, and oral memoirs from her childhood in Osaka, Japan, will enchant audiences of every age. Drawing from her own travels, internationally known storyteller Valerie Tutson will bring to life an assortment of myths, folktales, and historical accounts from the African continent and African Diaspora. 

After the storytellers have concluded their performances, there will be an open mic opportunity for up-and-coming storytellers to share their stories with a live audience. 

One of the many important takeaways from this event is that the audience will learn that the art of storytelling is not just reading from a book. It’s a performance that captures the essence of what a book or folktale wants to convey and brings people together. Storytelling is one of the most important ways in which we come to understand our world. 

 Participants are asked to pre-register for this event by visiting https://iaismuseum.charityproud.org/EventRegistration/Index/13983 The price of participation is $15 for the general public and $10 for members of the Institute. This program is supported by a grant from the Connecticut Humanities in partnership with the CT Storytelling Center. 

 About The Institute for American Indian Studies 

 Located on 15 acres of woodland, the Institute For American Indian Studies preserves and educates through archeology, research, exhibitions, and programs. They have a 16th c. Algonquian Village, Award-Winning Wigwam Escape, and a museum with temporary and permanent displays of authentic artifacts from prehistory to the present that allows visitors to foster a new understanding of the world and the history and culture of Native Americans. The Institute for American Indian Studies is located at 38 Curtis Road, Washington, CT. 

Medicinal Monday...Wake-Robin

Great White Trillium is one of the most showy spring flowers with large white blossoms up to three inches long. The plant is native to eastern North America and parts of Canada and was used medicinally by many Native American communities. It is Ontario's official flower and is often referred to as the birth root because of its medicinal qualities.

About Great White Trillium

Most trilliums are native to the woodlands of North America where they cluster together making a beautiful understory in the forest. In the spring the cup-shaped blossoms are bright white and change to a soft pink and are surrounded by solid green leaves with deep veins that radiate from the base of the leaf. Leaves, petals, and sepals all come in groups of three. The petals have wavy edges and in the center have several yellow stamens. Each plant has a single flower at the end of its stalk. Flowers give way to berry-like capsules. In the summer, this plant goes dormant along with other shade-loving perennials, only to reappear the following spring. The Great White Trillium is a long-lived but slowly maturing perennial. Its seeds are usually spread by ants, which take their fruit underground to eat, leaving the seed behind.

Medicinal & Culinary Uses

One of the most common uses of this plant among many Native American tribes was to use the root to facilitate childbirth. Tea made from the roots was given to mothers after childbirth to stop bleeding. It was considered to be a sacred female herb and only spoken of to the medicine woman.  The Chippewa made a decoction of the roots and applied the mixture to aching joints and dropped it in sore ears. The Menominee prescribed the root for menstrual cramps. The Menominee also made a poultice of the root and applied it to eye swellings and took it as a diuretic. The young leaves were cooked and eaten by some Native Americans and are said to taste like sunflower seeds.

Did You Know...

The seed of the Great White Trillium has an appendage called an elaiosome that is very sweet and attracts ants, who take the seed back to their nest, eat the flesh, and discard the seed. 

Seeds that are dispersed by ants are called myrmecochory.

White-tailed deer eat the foliage and flowers of the white trillium.

The flower's common name is Wake-Robin, which was the title of American naturalist and essayist John Burrough's first essay collection, Wake-Robin.

The Great White Trillium is an official symbol of Ontario and the state wildflower of Ohio.

Medicinal Monday - Plants Used for Witchcraft and Magic

Like many indigenous tribes around the world, Native Americans believed in witchcraft and magic. These beliefs were passed down by oral tradition. There were many traditions such as vision quests to gain enlightenment and direction and many dances and ceremonies to honor spirits and ancestors. Historic records show that Algonquian and Iroquois accepted witchcraft as part of their world and would use it to explain disasters. 

Many plants were used to ward off witchcraft. Below find five used by different Native American Communities from around the country. 

Fool's Huckleberry

Fool's Huckleberry is a shrub that has a skunk-like order and beautiful orange flowers that droop in clusters. It is found in nutrient-rich areas of coniferous forests and along stream banks. Among the many medicinal uses,  the bark of Fool's Huckleberry was used by the Nitinaht to counteract evil spells.

The roots of Sweet Flag, an aquatic plant that resembles cat-o-nine-tails

Sweet Flag is of ancient origins and was used by many Native American communities for magical purposes. The Cheyenne, for example, would tie a piece of Sweet Flag root to a child's clothes to keep the night spirits and ghosts away and the child safe from harm.  The Algonquin considered the root a magic charm and carried it to avoid getting sick. The Dakota, Pawnee, Ponca, Winnebago, and Omaha made garlands from the leaves of Sweet Flag and used them in sacred ceremonies. They also made a paste from the roots and rubbed it on a warrior's face to prevent fear. The Iroquois used Sweet Flag to detect bewitchment.  

Limestone Bittercress

Limestone Bittercress can be found in Connecticut although it is on the endangered list. It has been found to have many health benefits as it is rich in many vitamins and minerals. This perennial was used for other purposes besides health benefits. It was a favorite of the Iroquois, who considered the root to be a valuable medicine and used it as an antidote to counteract all kinds of poison. They also used it ceremonially, to divine a perpetrator of witchcraft.

The umbrels of Cow Parsnip

Cow Parsnip cannot be missed with its bright beacon of clusters of white showy flowers. This plant is the only member of the genus Heracleum native to North America and is in the carrot family. It can grow up to ten feet and is found on riverbanks, in forest clearings, and meadows. Although it had many medicinal uses, some Native American communities used it for magic!  The Menominee and Ojibwa use this plant as a smudge to drive away evil spirits as well as to drive away bad spirits from the camp of a hunter. 

Roots of the Oyster Plant

The Oyster Plant is in the Aster family and was originally consumed as a vegetable before it was used medicinally. It is said that its roots have a taste that is similar to oysters.  The roots were mostly used to treat digestive problems. The Navajo Ramah, however, had an additional use for the Oyster Plant which they used in ceremonies as an emetic.