The life of Nan-ye-hi (Nancy Ward)

Ghighau (Beloved Woman) of the Ani-Yunwiya (Principal People) Ms. Ada Winn and Dr. J. Mark Rodgers A fresh wind is blowing within the body of Christ. Across denominational, racial and political lines the Spirit of God is exposing the roots of ritual-based, Christian religion. This exposure is showing many of us ways in which our religious expressions have supplanted an authentic relationship with the fullness of the Father. Starting down this path of the revelation of our citizenship in Gods Kingdom we begin to encounter many paradigms. Paradigms for whatever reason, we may have chosen to ignore. Comfort in America is being displaced with a kind of holy unrest. It is in this place of holy unrest that we begin to collide with realities which are uncomfortable to look directly in the eye. Whether or not we like to admit it, the cultures that most dramatically shaped our nation as we know it were those of the Greeks and Romans. Even in this modern era, their societies continue to influence government structures, health care delivery systems, educational institutions and perhaps most importantly, religious structures in America. It is the third century Roman church that is responsible for when we worship, where we worship, how we worship and with whom we worship. It is said that Christian faith conquered Rome and then Rome conquered Christianity. It is out of a conquering mindset that most people view American history. Perhaps one of Gods Kingdom perspectives is viewing America from a lens other than that of July 4, 1776. Could it be that God views the United States from a minority status as well as seeing the vast accomplishments that we now enjoy? Over the millennia, European societies developed along the lines of artificially supported living environments. I use the phrase artificially supported living environments to describe a community that has to go outside the bounds of its territory for the basics of health and welfare. These societies exploited environmental conditions for the purpose of gaining greater wealth and opulence. Wealth represented power and power, in turn, controls.

During this same time period, Native American societies lived in cooperation with their environment. This contrasts the ideals of exploitation versus stewardship. When Europeans arrived on the North American continent, they found a pristine environment with little impact from thousands of years of human habitation. European societies had a need for industrial revolution where Native Americans did not. Native America would never have found need for such endeavors since their society was empowered by the land in which they dwelled. Having been left to their own devices, Native American culture more than likely, would have continued on its path of environmental harmony. First nations people did not have philosophies or religious basics toward a concept of taking more from the land than they needed. Wealth and status achieved thru exploitation of the land was contrary to the fabric of their society. It is out of thousands of years of stewardship that we examine the life of one Native American we know as Nancy Ward. Her native name was Nan-ye-hi. As was the custom of many Europeans, we simply refused to learn the language and anglicized her name into Nancy out of convenience. Out of respect for her, I will use her native name for the remainder of this discussion. She was born sometime around 1737 in Chota. Chota was the capital of the Cherokee nation. Nan-ye-hi was described as a strikingly beautiful woman with a tall erect figure, prominent nose, piercing black eyes, and silken black hair. Because her skin was tinted like a reddish-pink rose, she was given the nickname Tsistuna-gis-ka, or Wild Rose. As she grew older, Nan-ye-hi matured with a stately but kind disposition. It was said that she carried a queenly and majestic character. Cherokee societies were matrilineal. It was women who were stewards of the land, not the men. Warriors received their status in the tribe, not from their fathers lineage, but from their mothers. It was in this matrilineal society that women derived their basics of life in the tribe. The women enjoyed more matrimonial rights than men. Upon marriage, the men became members of their wifes clan. Their homes along with its contents belonged to the women. Children belonged to the mothers clan. It was into matrilineal lines of the tribal leadership that Nan-ye-hi was born.

Her mother was said to have been Tame Doe. Tame Doe was a niece of Old Hop. Old Hop was a principle chief. One of Tame Does brothers was Attakullakulla, a celebrated Peace Chief. Historians rated him as one of the most influential Indian leaders among Southern Tribes. He was named Little Carpenter by the whites because of his diplomatic skills. These skills included fitting parts of treaties together into a workable diplomatic document. Nan-ye-hi was a member of the Wolf Clan. This was one of the seven Cherokee tribal clans. Cherokee education was partly accomplished by imitation, reputation, repetition and observation. The parents of children along with the older men and women provided themselves as teachers. Cherokee boys and girls were taught to respect the elderly. Patriarchs were called the old ones and referred to as wise old men. Elders of the clan and tribe spent much time with youngsters teaching them age-old legends. These legends of the people were the colorful part of tribal history.

It was during her early education by tribal elders that Nancy learned of a trip where some of the Chiefs of the Cherokee nation had traveled to London, England. Little Carpenter made this trip and was presented before King George III. There was quite a stir in London at the time to have Native Americans present. It was during this exchange that the King represented that there would be no further incursion into the Cherokee lands

west of the Appalachians. The English made sure that one of the impressions made upon these tribal leaders was Britains military prowess. Such an impression was made upon these chiefs; it forever altered their perception of the potential of what lay just across the mountains in the thirteen colonies. Nanye-hi believed in the need for the Cherokee to sue for peace whenever possible. She was not afraid to fight, as we will soon learn. Her reason for supporting tribal peace was to save the lives of her loved ones and to preserve the land she so loved. By todays modern standards Nan-ye-hi married young. She married King Fisher while only 16 years of age. King Fisher was a leader within the tribe. This leadership was tested during one of the fiercest battles recorded in Cherokee history, the battle of Taliwa. Led by their great war chief, Oconostota, the Cherokee were determined to drive the Muskogean or Creeks out of their land. In 1755, Creek opponents reportedly outnumbered a 500-man Cherokee war party. In support of her husband, Nan-ye-hi was chewing the musket balls for his rifle. This chewing of the soft musket balls was done in hopes that they would become more lethal. I imagine King Fisher was both directing his men in battle as well as watching over his young bride. There were war whoops and screams, the sound of musket fire and the yelling of commands over the din of the battle. King Fisher was struck down in the midst of the fight. His mortal wound, more than likely, occurred while attempting to gain a better advantage to lead his tribe to victory. It is said this injury occurred at the lowest ebb of fighting. I imagine that a husband and wife glanced at each other for one brief moment realizing the tragedy that had befallen them. This 16-year-old bride witnessed the flicker of life leave her mortally wounded husband, an event not uncommon to many Cherokee women on the day of that battle. I am sure King Fishers closest warriors come to his side. Consoling the heart of a widowed child bride in the midst of what looked like defeat. It was at this time that Nan-

ye-hi distinguished herself from other women. Even though it was common for women to be in support of their warrior husband that day, it was very uncharacteristic for this young girl to join in the battle and continue the fight. Her unwavering bravery that day rallied the Cherokee warriors and routed the Muskogees from northern Georgia. After the appropriate time of mourning, the tribe celebrated Nan-yehis efforts in this nationally significant battle by bestowing upon her the honor of Ghighau or Beloved Woman. Nan-ye-hi was in her teens when vaulted into her high position. This honor was ordinarily bestowed on older women. Ghighau was more than a term of endearment, it enabled Nan-ye-hi to participate in negotiations for treaties, to commute death sentences passed upon by tribal leadership and to prepare portions of ceremonial offerings given to the men of the tribe. The Beloved Woman title was a lifetime distinction. During state counsel meetings in the townhouse, Ghighau sat with the Peace Chief and War Chief in the Holy Area near the Ceremonial Fire. As head of the Womens Counsel, she would represent the view of women in the tribe. The female counsel did not hesitate to vote to oppose the decisions made by the ruling headsmen. Particularly if they felt that the welfare of the tribe was at stake. It was during the lifetime of Nan-ye-hi that tribal leadership passed all but two of the land cession treaties with the Cherokee.

It was sometime during this timeframe that Nan-ye-hi met a trader named Bryant Ward. Some believe that Nan-ye-hi and her friends protected the life of this trader during a time of hostility. Bryant Ward and Nan-ye-hi were married shortly there after. As a woman in a matrilineal society, she had rights to take a husband as she pleased, even when this choice was outside of her race. What is more interesting is that she took his last name in direct conflict with her cultural upbringing. You may recall that the men took their wifes heritage after marriage. Nan-ye-hi was sending yet another message that it was possible to make changes in order to preserve a way of life. During the 1700s white settlers began in earnest to encroach upon Cherokee lands. Discovery of the New World triggered a long struggle for control and supremacy between European Nations. The surge of newly arriving immigrants increased annually. These new comers pressed westward, as settlements grew crowded in the east. They saw vast stretches of wilderness seemingly uninhabited except for scattered tribal villages. All native people were viewed as inhabitants having no recorded claim or title to the land. There was little civil government along the frontier. Colonial Europeans moved into Indian territories one way or another. Settlers from the east were simply not going to be contained by the physical barrier of the Appalachian Mountains. The British government was growing more and more incapable of ruling the colonies. King George III had forbid development of lands west of the Appalachian Mountains. Rising unrest was apparent in the colonies. The land to the west was much too enticing. Spaniards viewed all native people of the Americas as a curiosity. This curiosity posed no serious treat to their interests. Colonists saw them as ignorant savages. They continued to view native society from the view point of Roman dominated thinking. Natives were to be exploited pushing them out of the way. To the white man, land was an object of trade or barter. The vast wilderness offered farming space. The forests were filled with wild game. This game offered meat for the table and pelts that could be sold. All of this land along with its many resources appeared free for the taking.

Trade between the native people and Europeans was more exploitation than market place equality. Often times trade goods were of inferior nature, with firearms misfiring and leaving Indians injured from their use. The demand of animal skins to pay their debts to the English traders increased yearly. Hunting was changed from an enjoyable act of providing for their family to an ever-increasing business proposition. Up until 1750, an average of 54,000 deerskins per year were shipped from Charles Town (today known as Charleston, South Carolina). By 1759, it is said that over 1.5 million deerskins were shipped annually through the Charles Town port. This big kill, as it is called, almost exhausted the deer population in the South. Native American immune systems were not accustomed to many European diseases. From the outset of European contact, small pox, scarlet fever and measles killed by the millions. Those who did survive were often disfigured and scared for life. In some cases American Colonists used these diseases as a form of biologic terror. One American General wrote of his introduction of disease contaminated blankets into native populations in the hopes it would have the desired result. More died in this American Holocaust than died in Hitlers concentration camps during World War II. The Cherokee nation and its warriors were first the pawns between the British and French, then between the colonies of Virginia and South Carolina and then a pawn between the British and the American colonies. All of these groups saw the strategic importance of this large nation with its thousands of warriors positioned at the back door of the new colonies. Living in their native land the Cherokee had little comprehension or understanding of the international political forces, which were closing in from all sides. The colonial government of Virginia was one of the first to take action to solidify their interests. They sought to control the lucrative fur trade by building Fort Loudon on the Little Tennessee River. After the fort was garrisoned, tensions flared with the clash of

cultures. The Cherokee allowed the fort to be built conditional upon continued trade support from the British. The support never came. This lack of support included the confiscation of Cherokee horses and the jailing of innocent tribal members. To most British officers the Indians were something to be bought and sold. When their usefulness was over they were to be discarded. As a result of this lack of support some Cherokee took matters in their own hands. White settlers retaliated with many deaths on both sides. Official tribal leadership wanted to settle the matter peacefully with the Colonial government of Virginia. Twenty-eight leading Chiefs traveled to Charles Town, Virginia under a flag of truce to resolve problems. They arrived only to be arrested and taken to Fort Prince George under armed guard. While being held there small pox broke out in the camp. The Cherokee nation wanted their leaders back. History records every possible avenue of negotiation was attempted by the tribe. They finally had to plan some sort of use of force. As the battle unfolded, British soldier under the command of Ensign Alexander Milan opened fire with blind rage and killed all twenty-eight of the unarmed shackled tribal leaders within the forts stockade. The Cherokee reacted by laying siege to Fort Loudon. Upon hearing the plight of the Fort a force lead by General Archibald Montgomery was dispatched to relieve the siege. Hearing about the relief columns march toward Loudon, Cherokee warriors met and defeated the British in a mountain pass called the battle of Crows Creek. Defeat of the relief column demoralized those in the fort finally forcing a surrendered. After leaving the fort Cherokee warriors killed 28 in revenge of their lost leaders. After the defeat of Fort Loudon, and Crows Creek, colonial government released Colonel Grant, a British military leader, to burn and pillage the middle towns of the Cherokee nation. There was an attempt at peace offered by the Cherokee but the British Colonel wanted his pound of flesh. A Lieutenant Francis Marion wrote with eloquent terms what he saw take place in the middle towns. We proceeded by Colonel Grants orders to burn the Indian cabins. Some of the men seemed to enjoy this cruel work laughing hardily at the curling flames, but to me it appeared a shocking sight. Poor creatures, thought I, who surely need not grudge such miserable habitations, but when we came according the orders to cut down the fields of corn, I could scarcely refrain from tears. Who, without grief, could see the stately stalks with bared ground leaves and tasseled tops? The staff of life sink under our swords with all their precious load to wither and rot un-tasted in their mourning field. I saw everywhere around the footsteps of little Indian children where they had lately played under the shade of their rustling corn. When we are gone, thought I, they will return and peeping through the weeds with tearful eyes will mark the ghastly ruin where they had so often played. Who did this? they will ask their mothers and the reply will be, The white people did it, the Christians did it. Thus for cursed mammons sake, the followers of Christ have sowed the selfish tares of hate .

It was in the face of political turmoil that Nan-ye-hi found herself. She was an advocate for peace, but also stood her ground with the chiefs regarding secession of land. Just as strongly as Nan-ye-hi fought for peace in tribal counsels, her cousin, Dragging Canoe was urging war. Dragging Canoe saw that the settlers from the east were simply not going to be contained by the physical barrier of the Appalachian Mountains. The British government was growing more and more incapable of ruling the colonies. Rising unrest was apparent as the colonies prepared for war against British rule. The land to the west was simply too enticing to keep the whites away. The fledgling independence movement found its way across the Appalachian Mountains into what is now East Tennessee. Having to face either the tyranny of British rule or hostile Indians, some chose to face the Cherokee. Despite stern warnings from the Crown of England for all white settlers to leave native land west of the Appalachian Mountains, settlements at Watauga and Nolichucky were created.

The Cherokees first reaction was not war. The Cherokee Tribal council negotiated a tenyear lease agreement with the Wataugans. In exchange for this land lease, they were to receive the equivalent of a $1,000 per year in trade goods. Their desire was to live peacefully along side of the white settlers while they remained stewards of the land. The Wataugans also agreed to no further encroachment on native lands. There was a peaceful coexistence during the early years of the lease. This peace was short lived when the white settlers continued to want more land while not providing trade goods as promised.

All of the early colonies were, of course, associated with English rule. The Wataugans formed an association that became the root of the first independent government in the Americas. It is said by those who live in the Elizabethton, Tennessee area (the original Fort Watagua site) that the independence movement was started at this location spreading into the thirteen colonies. The English became infuriated with the treaty/lease agreement made with the Wataguans. England felt threatened by any association with a Tory camp. This was construed as an act of aggression against colonial rule. Ultimately setting the stage for British troops to once again wage war against the Cherokee nation. After many violated treaties by the settlers, a battle erupted during the summer of 1776 with the Wataugan and Nolichucky settlements. Nan-ye-hi sent messages to Fort Watauga and the surrounding communities warning of an attack. Some might question her motives in warning the whites. However, her desire was to live peacefully with the white population. The Cherokee lead by Dragging Canoe, Nan-ye-his cousin, were defeated by the white settlers due to the preparation they were allowed to make before the attack. The attack on Fort Watauga was repelled. During this battle, Chief Old Abram captured two prisoners who were taken back to Cherokee villages. One of the captives was a Mrs. William Bean. She was tied to a pole with leather thongs where dry tree branches were laid around her feet and lit on fire. Nan-ye-hi, learned of the planned execution. She kicked the burning branches away, stomped out the remaining small flames and cut the thongs, diffidently freeing Mrs. Bean. She then addressed the angered warriors and spoke with harsh words, It revolts my soul that Cherokee warriors would stoop so low as to torture this woman. No woman shall be tortured or burned at the stake while I am Honored Woman. This incident shows Nan-ye-hi exercising her official position as Ghighau. Nan-ye-hi led Mrs. Bean to her home in Chota, the town of sanctuary. She asked Mrs. Bean to teach her and the members of her family how to process cows milk to make butter and cheese. She was hoping to encourage interest in her people for raising their own meat and farm crops. Dependence solely on dwindling wildlife resources of the forest and expensive supplies would spell certain failure of her people. Nan-ye-hi also was taught the art of weaving cloth or home spun by Mrs. Bean. When it was safe to do so, Nan-ye-hi sent Mrs. Bean back to her home. Nan-ye-his son, Five Killer, and her brother, Long Fellow, escorted Mrs. Bean to protect her during the journey. Throughout Nan-ye-his life, her tribe was approached many times with further acquisitions of land. More than 500 treaties would be signed with the native peoples of America, only two were ever kept by either the British or American government. Hostilities continued to flare as native warriors retaliated for white encroachments and white settlers exacted their revenge on native populations for what they felt were atrocities. Nan-ye-hi found herself continuously in a place of attempting to mediate between warring factions. Piece by piece, treaty by treaty the Cherokee nation was being dismantled.

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One such treaty occurred at Sycamore Shoals, and is known as the Transylvania Treaty. This treaty is recognized today as the largest private land acquisition in the history of the United States. It involved most of middle Tennessee and Kentucky. Some 20 million acres were involved in this transaction. Chief Attakullakulla, Little Carpenter, was involved in the negotiations for this land. This treaty was deception on a massive scale. Dragging Canoe, the son of the peace chief Little Carpenter, saw through the negotiations and immediately suggested that no one sign such a treaty, barter away lands that had been their hunting ground for millennia. His persuasive speech created real problems for those negotiating the land treaty. Henderson, as leader of the Transylvania Land Company, and his partners were greatly upset by the turn of events from Dragging Canoes talk. Their way of dealing with this intrusion into their lucrative deal was to hold a very large feast. The most important element of this feast was serving the Indians a lot of rum. The land company continued in making very persuasive talks, displaying the many trade goods that were part of the deal. Despite his sons pleading, Attakullakulla and the chi efs present accepted Hendersons offer.

It was at this point that Dragging Canoe made his pronunciation that Middle Tennessee and Kentucky would be a dark and bloody land for the whites to settle. He immediately broke from the Cherokee nation, forming what is now known as the Chickamaugian Cherokee and tried his best to defend his way of life. This decision in affect split the nation in half. Both halves were a threat to each other as both white governments in involved in American took opposite side with the Cherokee. The end result of Dragging Canoes continued warfare only brought the wrath of American Colonial military leaders against the Cherokee nation while the British attempted to supply Dragging Canoe. Cherokee leadership attempted on more than one occasion to distance them with Dragging Canoe, but it was to no avail. The colonies that were fighting for their own independence saw those who were aligned with the British as a significant force in their back door. An attempt was made at the first Long Island Treaty to persuade the Cherokee to be neutral in the fight between the American colonies and England during the Revolutionary War. There were promises that were made to the Cherokee of trade goods, however the fledgling country called the United States could not make good in its promises and the treaty never made any significant inroads to the Cherokee nation. It was at the meeting at Long Island that one of the first Independence Day celebrations were held in America. From the minutes of those in attendance was recorded the following: The anniversary of the declaration of Independence was observed. The soldiers belonging to the garrison were paraded and fired two rounds: each in six platoons and for the thirteenth one general volley.

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The great guns were also fired. The Indian chiefs were made acquainted with the festivities in the following speech along with whiskey delivered to them: Brothers, just one year ago the thirteen United States declared themselves free and independent, and that they would no longer be a subjection and slavery to the King of Great Britain. The Americans have now for one year since their freedom fought against the enemies that cam in ships over the great water, and have beat them in many battles; have killed some thousands of them and taken many prisoners, and the Great being above hath made them very prosperous. We hope therefore, that this day and every day hereafter will be a day of rejoicing and gladness. Brother as this day general rejoicing through the thirteen united colonies from Canada to the Floridas, we hope our brothers the Cherokee will now rejoice and be merry with us. The American government was simply trying to buy time, as they had no ability to make good on the promises in the Cherokee-American treaty at Long Island. The only significant source of trade goods would be the British. The British then sent some 60horse loads of provision to Dragging Canoe who was living in what is now known as Chattanooga, Tennessee. The English, of course, objected strongly to the treaty at Long Island, citing that anyone who could sign agreements with the Independent American Colonies would not receive support. And thus the stage was set for more conflicts.

Another flare up occurred between the Over Mountain Men of the Watauga settlement shortly after the battle of Kings Mountain. The British had promised that they would invade the southern coastland and join forces with the Cherokee to drive the independent white settlers off of Indian land. This had great appeal to Dragging Canoe and tribal leadership, however the British were unable to make good their threat. This prevented the Cherokee and the British from a frontal and rear attack at the colonies. The Cherokee knew that if they were going to war against the whites that they needed to immediately take action on their own. Nan-ye-hi again found herself forewarning frontier settlers of an eminent attack by Dragging Canoe. She had seen that very time the Cherokee were on the warpath, her nation suffered tragically at the hands of the white. She had witnessed indiscriminant killing on both sides. Perhaps she hoped that by sending her warning much bloodshed could be avoided. Keep in mind that Nan-ye-hi never acted on her own in any of these warnings to frontier settlers. Her tribal leadership had met and voted to continue

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peacefully. The warring chiefs would not listen to those who were in leadership of the tribe. In sending warning of attack Nan-ye-hi was representing what she thought was the true nature of official tribal leadership. The continental army attacked Dragging Canoes many villages near Chattanooga, Tennessee. By attacking from up-river from canoes the Continental army surprised the Chickamaugans. As a result, they recaptured the British supplies sent to their aid. Many villages were burned and the Canoe had to move deeper into the valleys protected by the Cumberland Plateau. The Chickamauga Cherokee never fully recovered from this attack. A new treaty was demanded by the Cherokee in order to prevent further battles with the new American Colonies. This treaty meeting was held in 1781 at Long Island. This was the second such meeting at Long Island. Nan-ye-hi rose from the negotiations and eloquently addressed both parties present. You know that women are always looked upon as nothing, but we are your mothers. You are our sons. Our cry is all for peace. Let it continue. This peace must last forever. Let your womens sons be ours, our sons be yours, let your women hear our words. The sincerity and appeal of her words reached the hearts of her listeners. Colonel William Christian was chosen to answer Nan-ye-his talk. Mothers, we have listened well to your talk. It is humane. No man can hear it without being moved by it. Such words and thoughts show the world that human nature is the same everywhere. Our women shall hear your words and we know how they will feel and think of them. We are all descendants of the same woman. We will not quarrel with you because you are our mothers. We will not meddle with your people if they will be still and quite at home and let us live in peace. This is one of the very few treaties, if not the only one, which did not ask for land. Her talk placed Nan-ye-hi in the ranks of great women of America. The time of her talk was July 1781. Nan-ye-hi had witnessed the burning and pillage of her tribe. She had every right to be bitter in seeing everything she loved destroyed; however, she chose a different path--the path of peace. It took fortitude and character for any woman warrior to not want to strike back. The Paris Peace Treaty formally ended the Revolutionary War, but the fighting for the Cherokee was far from over. Old Tassel wrote the Carolina governor, Martin, the following letter. Your people from Nolachuckie are daily pushing us out of our lands. We have no place to hunt on. Your people have built have built houses within one days walk of our towns. We do not want to quarrel. We hope our elder brother will not take our lands from us because he is stronger than

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we are. We are the first people that ever lived on this land. It is ours and why will our elder brother take it from us? We have done nothing to offend our elder brother since the last treaty. We hope that you will take pity on us, your younger brother and send Colonel Sever, a good man, to have all your people moved off our land. Governor Martin heard Old Tassels letter and ordered Colonel John Sevier to warn trespassers to stay off Indian land, but John Sevier was closely aligned with pioneer interests and simply ignored the governors word.

By 1784, Nan-ye-hi home in the beloved town of Chota would no longer remain a prominent place in Cherokee history. It was burned and pillaged first by the British and later by American Colonists. Legend has it that prior to Nan-ye-hi moving from Chota, she opened her home to orphaned Indian children. These orphans were made up of mostly outcast abandoned half-breed children, waifs of white traders and Indian women. Her sanctuary and protection may have represented the only real sanctuary these youngsters enjoyed. The Cherokees once again placed faith in what has become known as the Hopewell Treaty; the first meeting of the newly formed federal government of the United States and any Indian tribe. The commission met in Hopewell, South Carolina. Unfortunately, the new federal government did not consult those attempting to create the new State of Franklin (which later became Tennessee) or the Cumberland Leaders (the remnant of the Transylvania Land Company). The commission met with the Cherokee independent of these groups. It was in this meeting that the Cherokee acknowledged the authority of the United States for the first time. The Federal Commission disavowed all previous treaties. The commission stated,

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Congress is now sovereign of all our country which we point out for you on the map. They want none of your lands or anything else, which belongs to you. As an earnest of their regard for you, we propose to enter into a treaty perfectly equal and comfortable to what we now tell you. If you have any grievances, we will hear them. We will take such measures to correct them as they may be proper. Old Tassel replied, The land were are now on is the land we were fighting for in the late war. The great man above made it for us subsist upon. The red men are the aborigines of this country. It is but a few years since the white man found it. I am of the first stock: a native of this land. The white people are now living upon it as our friends. From the beginning of the friendship between white people and red, beads have been given as confirmation of friendship, as I now give you these beads. At this point, he handed the commissioner a string of white beads. Old Tassel continued, The people of North Carolina have taken our lands without consideration and are now making their fortunes out of them. Taking a map offered by the commissioner, Old Tassel marked the boundaries claimed by the Cherokee and continued, in the forks of the French Broad and Holston are 3,000 white people on our lands. This is a favored spot and we cannot give it up. It is within 25 miles of our towns. They must be removed. They are too numerous and cannot be removed, replied the commissioner. They settled there when the Cherokee were under the protection of King George of England. You should have asked the King to remove them (which they had). Is not congress, which conquered the King of England, strong enough to remove these people? asked the chief. Old Tassel insisted that they would not give up the land. He finally agreed to leave the matter to congress. Congress set the boundaries of the Hopewell treaty as follows: On the Cumberland River 50 miles north of Nashville and run to a 0.6 miles south of the Nolachuki and southward to the Oconee River. The town of Greenville the proposed capital of the State of Franklin was returned to the Cherokee. Before signing the treaty, Nan-ye-hi again addressed those present, I am glad there is now peace. I take you by the hand in real friendship. I have a pipe and a little tobacco to give the commissioners to smoke in friendship. I look on you and the red people as my children. Your having determined one peace is most pleasant for me, for I have much troubled during the late war. I am old, but I hope yet to bear children who will

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grow up and people our nation as we are now under the protection of congress and shall have no more disturbances. The talk I have given you is from the young warriors I have raised in my town as well as myself. They rejoice that we have peace and hope the chain of friendship will nevermore be broken. Nancy delivered two strings of beads, a pipe and some tobacco to the white commissioners. The last part of the treaty stated, Any settler who fails to remove within six months from the land agreement to the Indians shall forfeit the protection of the United States and the Cherokee may punish him or not as they p lease. Unfortunately, this treaty was never kept. In later years the Supreme Court ruled in favor of the Cherokee hold on tribal lands. The tribe found that the United States government would not honor their own courts decisions with regard to Indian affairs. Congress had no ability to enforce frontier law west of the Appalachian Mountains and the Hopewell Treaty became just another broken promise to the native people. Congress firmly believed it had the power to force trespassers off Cherokee lands as they promised in the Hopewell Treaty. The Cherokee placed great faith in the Congressional guarantee. However, as each day passed, they continued to see Hopewell as a continued loss of sovereignty. The Indians had ever right according to congressional law to removed from their lands white settlers. Of course, as the frontiersmen saw the Cherokee taking legal action according to the Hopewell Treaty, they themselves stuck back with bloody atrocities. An unreasoning hate for Indians had developed among white frontiersmen. One frontiersman was quoted as saying, An Indian has no more soul than a Buffalo. To kill either is the same thing. When you have killed an Indian, you have done a good act and have killed a wild beast. Old Tassel was quoted with the following statement: We have had several treaties with the Americans when boundaries were fixed and fair promises made that the while people would not cross over, but we always find that after a treaty, they settle much faster than before. The truth is if we had no land, we have fewer enemies. As you might suspect, the militia of the fledgling State of Franklin took great offense at the Treaty of Hopewell. This treaty gave there planed state capitol back to the Cherokee. There were many attacks back and forth between both sides. Major Hubbard of the Franklin Militia arranged for a parley with Old Tassel, Hanging Maw of Chota and his brother together with Old Abram and his son under a flag of truce. When the chiefs were seated, Major Hubbard closed the door and handled an outraged frontiersman a tomahawk saying, Take the revenge to which you entitle. The chiefs, realizing their betrayal, made no effort to resist. The young frontiersman killed all five of the unresisting Cherokee leadership. Colonel John Sever was blamed for the massacre; however, no action was taken in this regard.

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The Secretary of War, General Knox, stated, The disgraceful violation of the Treaty of Hopewell with Cherokee Indians requires the serious consideration of Congress. If so, direct and manifest contempt for the authority of the United States be suffered with impunity, it will be in vain to attempt to extend the arm of government to the frontiers. Indian tribes can have no faith in such embasel promises and lawless whites will ridicule a government which shall make Indian treaties ands regulate Indian boundaries on paper only. James C. Grave, serving as federal agent to the Creek nation summed up his thoughts with the following; It is to be regrettable that the insationable rage of our frontier brethren for extending their limits cannot be checked and kept within the bounds set by them by the general government. The United States, like most countries, is unfortunate in having the worst of people on her frontiers where there is the least energy to be expected in civil government and where unless supported by military force, civil authority becomes a nullity. Shortly after it official formation, the state of Tennessee (former state of Franklin) addressed a formal meeting in Congress in which they request, that Indian titles in that state be extinguished at the earliest possible moment. The Indians at best were but tenants at will and the treaties guaranteeing them the lands were contrary to the rights of Tennessee. By the 1800s it was quite clear that history was set against the Cherokee. In 1803, President Jefferson consummated the Louisiana Purchase. The states of Tennessee, Georgia and the Carolinas as well as members of congress wanted the Indians removed westward to other lands. In the terrible fight that ensued at the Battle of Horseshoe Bend in March of 1814, their rose another name that would indelibly affect all native people in the Americas. In support of their agreements made with the new United States the Cherokee sided with the new government against an uprising of the Creek Nation. General Andrew Jacksons army defeated the Creek

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nations with the help of the Cherokee. It was a massacre more than a battle. It is a fact that Chief Junaluska of the Cherokee nation, one of the war leaders battling in support of Andrew Jackson saved his life in the battle. This battle vaulted Andrew Jackson into the national spotlight and ultimately into the White House. The treaties of 1817-1819 further eroded Cherokee homelands. United States commissioners resorted to bribery and other illegal means. The two thousand Cherokee who had already moved west were told they could have no western land until an equivalent acreage had been ceded in the east. This of course was a lie. As a result of this falsehood, fifteen western Cherokee chiefs were persuaded to sign by proxy. Wellplaced bribes enticed thirty-one eastern chiefs to sign. The eastern chiefs who signed the cession papers moved west, fearful for their lives. By this time official Cherokee Council leadership had passed a law that any chief that ceded further land would be put to death. The transaction was bitterly resented by the Cherokee Council and rejected by Cherokee national mandate. Nan-ye-hi continued as an advocate for her country and nation for several years. She spoke of the necessity of her people to devote more attention to farming and raising stock as a means of survival. Nan-ye-his seeds were sown in fertile soil and one of the last treaties with the Cherokee, Article 14 of the Holston River Treaty, guarantees their ability and assistance in husbandry and agriculture as they continued to prosper in their land. Nan-ye-hi Ward addressed her nation for the last time on May 2 of 1817. The Cherokee ladies now being present at the meetings of the chiefs and warriors in counsel have thought it their duty as mothers to address their beloved chiefs and warriors now assembled. Our beloved children and head men of the Chero kee nation we address you warriors in counsel we have raised all of you on the land which we now have, which God gave us to inhabit and raise provisions we know that our country has once been extensive but by repeated sales has become circumscribed to a small tract and never have thought it our duty to interfere in the disposition of it till now, if a father or mother was to sell all their lands which they had to demand on which their children had to raise their living on which would be indeed bad and to be removed to another country we do not wish to go to any unknown country which we have understood some of our children wish to go over the Mississippi but this act of our children would be like destroying your mothers. Your mothers, your sisters ask and beg of you not to part with any more of our lands, we say ours you are descendants and take pity on our request, but keep it for our growing children for it was the good will of our creator to place us here and you know our father, the great president will not allow his white children to take our country away only keep your hands off of paper talks for it is our own country for if it was not they would not ask you to put your hands to paper for it would be impossible to remove us all

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for as soon as one child is raised we have others in our arms for such is our situation and will consider our circumstance. Therefore children dont part with any more of our lands but continue on it and enlarge your farms and cultivate and raise corn and cotton and we your mothers and sisters will make clothing for you which our father, the president, has recommended to us all we dont charge anybody for selling any lands, but we have heard such intentions of our children but your talks become true at last and it was our desire to forewarn you all not to part with our lands. Nancy Ward to her children Warriors to take pity and listen to talks of your sisters, although I am very old yet cannot but pity the situation in which you will hear of their minds, I have great many grandchildren, which I wish them to do well on our land. This address was taken to the counsel meeting by Nan-ye-his son, Five Killer, and accompanied by her distinctive walking cane, which represented her official vote and authority in her absence. Nan-ye-hi made one final attempt to stay on her land prior to her death. One stipulation of the 1817-1819 treaty had a reservation clause: Each head of a Cherokee family residing on lands herein or hereafter ceded to the United States who elects to become a citizen of the United States shall receive a reservation of six hundred and forty (640) acres to include his or her improvements for life, with reversion in fee simple to children, subject to widows dower. Nan-ye-his Reservation number 767 was registered with United States government. The State of Tennessee flatly refused to recognize these individual reservation grants. Nan-ye-hi died in the Amovey district near the Ocoee River at the home of her brother, Long Fellow. Her white husband had left her some years earlier for other relationships. They had continued to be friends. Wards white family had reportedly received her with great respect when they visited on occasion. She lived a long and fruitful life. She has been called Princess and Prophetess. Some referred to her as that beautiful, winsome and resourceful woman, Nan-ye-hi. Shortly after her death, a voice began to emerge urging westward voluntary removal before the white government forced the issue. The faction was lead by Major Ridge. Unable to persuade official following from the tribe, Major Ridge and his party signed the Removal Treaty illegally. Major Ridge was not the principal chief of the Cherokee nation at the time of his signature on the treaty. The state of Georgia militia crossed over into Tennessee and held Principal Chief John Ross at gunpoint to prevent him from interfering with the illegal signing of the treaty. The Removal Treaty was not ratified according the Cherokee law at their annual meeting at Red Clay near Cleveland, Tennessee. It was hoped that Chief John Ross, the official elected leader of the Cherokee nation according the custom and law, would be able to persuade Congress that the

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Removal Treaty was illegal. Congress ratified the treaty and the wheels were set to remove the Cherokee from their homeland. Andrew Jackson by the margin of one vote pressed the removal treaty through Congress. Chief Junaluska, the Indian who had saved Jacksons life said, If I had known that Andrew Jackson would later drive us from our home, I would have killed him that day at Horseshoe Bend. Some accounts state that Junaluska was on the Trail of Tears in the back of a wagon. Near deaths door due to illness he crossed a road near the Hermitage. The Hermitage was Jacksons home in what is known as Nashville, Tennessee. Reportedly, Andrew Jackson did not even bother to come outside to greet his old friend. Junaluska died shortly thereafter, just across the Tennessee state line into what is now Kentucky. The legendary trail of tears removed all native people east of the Mississippi River. 6,000 Cherokee died in the internment camps the summer of 1838 prior to their forced march. Mostly the younger children, older men and women suffered horrid fates in the camps. Huddled in stockades without shelter, food, water or sanitation facilities many simply could not survive the long hot summer. Some women were forced into prostitution to arrange food for their children. It is one of the most sorted pages in American history. Nan-ye-hi was spared the indignity of seeing her nation devastated by this last attack Nan-ye-hi, and those she represented, planted many seeds in her nation that would not come of age until after her death. By the time of the

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Indian Removal Act of 1838, the Cherokee nation had a form of government similar to that of the colonies. They had a supreme court; the tribe elected their leadership; they had a newspaper and a written language and had adapted many of the ways of the colonists. It was against the Cherokee constitution for any one to hold official office within the nation that did not have a belief in God. The unofficial Cherokee national anthem became Amazing Grace. I had the privilege of visiting Nan-ye-his home site near Benton, Tennessee. Her gravesite is now a Tennessee Historic Site. I have visited many hallowed places from Plymouth Rock to the Freedom Hall in Philadelphia, Pennsylvania. There is stillness in such places an honor that felt very tangible. This chapter regarding the life of Nan-ye-hi is not simply a historic visitation for me as an individual. My family was in Fort Watauga during the time period of Dragging Canoes attacks. It is highly likely that Nan-ye-his two warnings to these settlements may well have saved my familys life ultimately, saving my own. Could it be that neither my children nor I would enjoy this life without her compassion on the early settlers of Tennessee? A few years ago I become friends with Mrs. Ada Winn of Oklahoma City, Oklahoma. Ada is a relative of Nan-ye-hi. This relationship is yet another enter-weaving of the tapestry of peace handed down thru the blessing of Nan-ye-hi. Adas friendship has grown beyond casual acquaintance. Her family and ours have become interlocked just as the early settlers of Nan-ye-hi time. Recently our families exchanged gifts of honor. This exchange of gifts is called by some as protocol. My family was partially responsible for the Earliest English translation of the bible. This work occurred in 1527. One of the translators was named Thomas Matthew whos real name was John Rogers. John used an alias in his translation work to attempt to avoid martyrdom. This attempt failed on February 4, 1555 in Smithfield, England. John was given the opportunity to renounce the heresy of translating the bible into English; he replied That which I preached I will seal with my blood. John Rogers became one of the first martyrs during the reformation at the hand of Queen Bloody Mary. I presented Ada with a leaf of the second printing of the bible dating from 1549. To some degree my family had entered into a blood covenant so that in future generations the Cherokee could

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one day translate into their own language a gospel for themselves. Ada in return gave us her family bible. The bible was written in Cherokee and belonged to her Grandfather Jacob Hummingbird. This exchange will forever be one of the highlights of my familys collective life. Ada and I have reconciled our past thru another blood covenant. We are reconciled by the covenant of blood of the cross of Christ Jesus. Ada and I along with some other friends visited the site in North Georgia of the illegal signing of the Removal Treaty by Major Ridge. We witnessed a holy rage descended on Mrs. Winn. It looked as if the anger of a dozen generations was residing within her. She had a choice to make. She had every right to be angry for what had happened. The consequences of that treaty continue to leave its legacy even today. Ada had a choice of anger and bitterness or the way of peace. The peace of blessing passed down to her by the generations of Nan-ye-hi. We then witnessed the peace beyond understanding manifest within our friend. As her ancestors before, Ada chose the way of peace, speaking forgiveness and reconciliation as Nan-ye-hi had hundreds of years before. As I walked Nan-ye-his land my heart is grateful for the compassionate acts of this wonderful lady I have never met. My family enjoys the blessing of walking with one of her ancestors. It would be interesting to know who else walks this country today that does not know they are alive because of Nan-ye-hi. I felt as if there were those watching from past generations. I seemed to hear a question in my mind. What will be the outcome of this white mans visit? History is waiting for a generation to admit the madness of it all. Two sessions of Congress have failed to pass a resolution of apology to the native people. I have personally visited a number of congressional leaders in Washington DC in an attempt to garner support to pass this resolution. For the most part, those I talked to did not see the need to deal with the past. I wonder what lies ahead for a nation built on such a weak foundation. A nation that corporately cannot find the words, We are sorry. Nan-ye-hi might not have ever worshiped in a church. Scripture challenges us that authentic relationship is evident by visible fruit of the outward life we lead. Could it be there are many expressions of a life in Christ free from the label of savagery or paganism? Nan-ye-hi lived a Creator God dominated life; she lived in a Creator God dominated society. Subsequent to her life her nation would not allow national office to be held by anyone who did not uphold these truths. Can you hear the Cherokee singing their unofficial national anthem Amazing Grace from their death march called the Trail of Tears? Many generations of little children will peep from the weeds of their exile and view their inheritance from the land cut down and rotting in the sun. When they ask their mothers, Who did this, they will say. The white people did it, the Christians did it, all for cursed mammons sake. Less than 5% of native people profess a true relationship with Christ. They often only see Christianity as white mans religion. Many more than this offer a yes to the response of being a Christian. This yes is tempered with generations of those who have been given the choice of being seen as civilized Christians or being killed. Most tribal people cannot find cultural identity within traditional Roman Christendom. Roman Christendom

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is referring to all facets of the Christian faith currently in America. This includes everyone from Roman Catholics to the Charismatic church. May God have mercy on the genocide that has occurred under the banner of the Cross. Let us acknowledge today: Jesus is part of the tribe of Judah. He is a man of color, not a white man. He wore traditional regalia (special clothing). There was power associated with His clothing. (The women who touched the hem of your garment) He celebrated the many feasts of His Father. His tribes calendar is kept in cycles of the moon. His Bible is a tribal book. Jesus celebrated his ancestors (linage of Christ). His nation was lead by tribal elders. Throughout His tribes history animals played important roles (whales, lions, bears, donkeys, ravens, doves). His Bible celebrates the created order. (The trees will clap their hands) He did nothing during His life of His own accord, but always stayed submitted to His Fathers will. He used water as a sign of purification. He celebrated the land of His inheritance. He took nothing from it you did not need. His nation fought fiercely all those who attempted to take their land from them. His nation spared no one who lived within their enemys camp. He upheld all of His tribes laws. His Father held their nation accountable to past generations who did not keep their covenants. Jesus allowed false counsel to be spoken of Him, without taking revenge, for the sake of His tribe. He died a tortured death at the hands of a conquering nation (Roman empire) to save His people. All who come to Jesus for their salvation are not saved apart from being in-grafted into His tribe. Perhaps you are someone who has not enjoyed a relationship with the Jesus who is one of the Chiefs from the Tribe of Judah. Maybe you have delayed this relationship because all you have witnessed is a form of religion called Christianity. If that is the case know there is much more than a social doctrine called the church. There is a open door for you to have a relationship with the Chief whos name is Jesus. The Chief of the Tribe of Judah sets with two other Chiefs. The highest Chief is known as the Father. He is the creator of all things. The Father sets at the head of the Lodge known as Heaven. To the Fathers right sets His son, Chief Jesus. Chief Jesus stands at the entrance of the lodge and only those he knows thru relationship are allowed to enter in. The lodge is very big. It holds all who want to come in and become family with the Chiefs. There are many nations with very colorful clothing. They speak many languages within the lodge called heaven. The third Chief s seat is empty most of the time. The third chief, for the most part, dwells on earth with all the members of the tribe. The third Chief is always looking for anyone who might want to enjoy the safety, comfort, wisdom and protection of the tribe of Judah. The Chief is a great warrior and protects all of His tribe. In the lodge there are 24 other elders who offer support for the three Grand Chiefs. Within the lodge are living creatures of wonderful origins. They represent the best of the Greats Chiefs design. To

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become a member of this tribe you do not have to loose your own heritage. You do not have to put on other peoples culture. In having a relationship with the Chief he welcomes you into the Lodge of heaven with all your regalia. He wants you to bring your stories to be honored and revered around the council fire. There is only one problem in joining the tribe. You can only be a member by being born into the tribe. This made the Great Chiefs sad for many years. He wanted all people to be part of His Kingdom. So the elders met for a big council. They decided to send the Chiefs Son who sets on the right hand to the earth to die a terrible death. He gave his blood at the hand of a dominant society so that all people can become members of the tribe. As you might expect, there is a protocol or gift giving that is part of joining the tribe. The shedding of the Chiefs sons blood was very costly. You must bring to the three Chiefs your most valued possession, your very life. It is the only gift that the Tribe will accept. Are you ready to pay the price? Wont you invite this relationship to begin today? Speak to him in first person. He is not a historic figure who once lived many years ago. He is here with us now. He is real. Maybe you want to pray something like this: Chief Jesus, you are a great leader who lives with your Father in a great lodge called the Kingdom of Heaven. I acknowledge that you stand at the door of the lodge wanting me to come into you. I know that you are the doorkeeper and no one can enter your lodge except thru you. I enter your lodge with a gift of protocol, my very life. This gift is offered with full knowledge you exchanged your life with mine. I understand you lead your people with great hope. I really need hope. It has been a struggle to keep everything around me on earth. Your land can never be taken from you. Show me how to understand the things that can never perish or be taken away. Greater yet is your kingdom and its reign on the earth. I understand I can never be taken from your kingdom. I like that way of thinking. I wish to be part of your tribe thru a relationship with you as Chief and leader of my life. Come into my life and rule and reign with full authority. I understand you love me, perhaps in ways I have never felt before. That sounds like a good thing to me. I dont always feel loved by those around me. Take my hurts upon you and help me become a member of your tribe. Heal me from the inside out. Reconcile me to the Grand Chief who sets high and lifted up at the front of the Lodge. Show me how to bring my tribal ways into alignment and support of yours. I also want to invite the third chief to come into my life. This invitation is most important to me in understanding the ways of the tribe. I understand He is the teacher and comforter who lives in me forever. Come Holy Spirit with all you have to offer. Show me the Fathers kingdom. I would like to know others who are part of the tribe to teach me the wisdom of your lodge. Would you help me find those who walk in your truth? Would you show me your ways? Kindle in me the fire of your love.

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Fire is important to the Cherokee. Women were keepers of the fire in their homes. Each year the women ceremoniously extinguished all flame within the tribe. One of the roles of the Ghighau was to reintroduce new fire. In countless ceremonies Nan-ye-hi would have helped in rekindling the fire within her tribe. It was said that if the principle people kept the fire burning the Creator God would reveal truth. An eternal flame now burns at Red Clay, Tennessee. Red Clay was the last capital of a united tribe called the Cherokee prior to the Trail of Tears. God the Father wants us to spread truth to all people without the spin of our culture. What will be the outcome of your visit to the life and land of Nan-ye-hi?" Works Cited: Adair, James. The History of the American Indians. London: Edward and Charles Dilly, 1775 Aldenman, Pat. Nancy Ward/Dragging Canoe. Johnson City: The Overmountain Press, 1990. Mails, Thomas E. The Cherokee People. New York: Marlowe & Company, 1996. Rozema, Vicki. Footsteps of the Cherokee. Winston-Salem: R. R. Donnelley & Sons, 1995. Smith, Chadwick Corntassel. Cherokee Nation History Course. Tahlequah: Cherokee Nation, 2000 Recommended Reading: The Bible, by The Holy Spirit Releasing Heaven on Earth, by Alistair Petrie One Church Many Tribes, by Richard Twiss Trail of Tears: The Rise and Fall of the Cherokee Nation, by John Ehle Illustration Credits: http://www.friendlyplanet.com/images/athens-parthenon-greece-big.jpg http://www.britishbattles.com/waterloo/images/trafalgar/battle-of-trafalgar.jpg http://www.indianer-web.de/suedost/floudoun.jpg http://www.thewataugans.org/images/fort%20view(.25).jpg http://www.chattoogariver.org/content/quarterly/Su2004/images/draggingcanoe.jpg http://tngenweb.org/carter/pictures/cartovmn.jpg http://www.wnfoundersmuseum.org/ftnash.htm/ftnash_replica_1937.jpg http://www.maxdstandley.com/giclees/i/the_trail_of_tears.jpg http://images.encarta.msn.com/xrefmedia/sharemed/targets/images/pho/t029/T029048A.jpg http://www.cherokeemountain.com/images/TRAIL%20OF%20TEARS.jpg http://smithdray.tripod.com/NancyWardGrave.jpg Mails, Thomas E. The Cherokee People. New York: Marlowe & Company, 1996. Illustrations on pages: 80, 85, 86-87, 88, 94 & 108

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