cherokee family reunion essay

Cherokee Family Reunion

Ashley Campion

Created on December 18, 2023

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PRESENTATION

Learning Intention

Today, we will explore the importance of family and community in Cherokee culture by examining the traditions and significance of Cherokee family reunions.

Language Objective

I will use appropriate academic vocabulary to discuss and present my analysis of the theme, incorporating words such as "cultural identity," "family dynamics," and "theme development."

Success Criteria

• Clearly articulates the theme of family and cultural identity in "Cherokee Family Reunion."
• Uses specific examples from the text to support my analysis.
• Demonstrates effective use of academic vocabulary.
• To the right is an image of an actual Cherokee Family Reunion.
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Introduction

Larissa FastHorse is an American playwright and choreographer. Born and raised in South Dakota, she is a member of the Lakota Nation’s Rosebud Sioux Tribe. This selection from her play Cherokee Family Reunion introduces the Bearmeat and White families, all of whom have gathered to celebrate the wedding of the mother of the White family, Emma, to the father of the Bearmeat family, John. Members of the Bearmeat family, including Uncle Jasper, Aunt Nell, Aunt Polly, and Granny, look on as the children in both families meet each other for the first time. Christopher of the Whites and Lizzie of the Bearmeats experience an uncomfortable attraction to each other, while the other children—Morgan, Hillary, Dylan, Twodi, and Meli—eye each other with suspicion.*Watch StudySync Video

Background and Context

• Larissa FastHorse is a Native American playwright and choreographer who grew up in South Dakota as part of the Sicangu Lakota tribe.
• FastHorse is deeply involved in advocating for the representation of indigenous people in art. She requires that theatres who produce her plays hire at least one other indigenous artist to work on the play, and feature work from at least one other indigenous artist in the building. She co-founded Indigenous Direction, an organization that, according to its website, supports the creation of accurate work “by, for, and with indigenous peoples.”
• When injuries forced FastHorse to end her career as a ballet dancer, she turned to writing. In an interview, FastHorse said that her writing process begins with reading and talking to people until she has an idea. Then she does extensive research. As characters show up in the world she imagines, she dives into writing.

relating to beliefs, customs, and practices handed down through generations

traditional

deeply feeling attraction or caring about someone else

a reckless troublemaker

a group's beliefs, customs, social interactions and achievements that separate them from another group

the way two individuals relate to each other

On the day of Emma White and John Bearmeat’s wedding, the members of the two families meet for the first time. At first, Aunt Nell is wary, saying the White kids could be hooligans. To prove her wrong, Christopher White asks her to dance, whisking her around the dance floor. Emma is excited that her children will get to grow up in Cherokee, but they remind her that they’ll soon be off to college. When the White kids put on the silly wedding song the Chicken Dance to unite both families, the Bearmeat think they’re being made fun of because of the song name’s similarity to the traditional Cherokee Quail Dance. Shortly after, Granny Bearmeat ends the festivities. Then Christopher White and Lizzie Bearmeat, who were eyeing each other earlier, bump into each other on the porch and feel attraction. They awkwardly discuss how they are now part of the same family.

FROM SCENE 1: THE WEDDING DAYUNCLE JASPER. This is my favorite part, the reception! Take it away! WEDDING SINGER. This is a little song I wrote for Emma and John’s first dance. (The wedding band plays while JOHN and EMMA dance. *Note: Recorded music can be used when UNCLE JASPER announces the first dance.)UNCLE JASPER. Everyone join in. Bearmeat family, and a White to dance with! Come on, mix it up now. (The kids awkwardly pair up and dance. CHRISTOPHER and LIZZIE spot each other and walk slowly together, it’s a movie moment. Suddenly AUNT NELL and AUNT POLLY pop up between them. AUNT NELL speaks right in front of CHRISTOPHER.)AUNT NELL. We don’t know anything about these kids. They could be thieves. Hooligans. Hare Krishnas. AUNT POLLY. Oh, Nell. You’re being dramatic. AUNT NELL. Am I? (Notices CHRISTOPHER.) What do you want?

CHRISTOPHER. I’d love to have this dance, ma’am.(CHRISTOPHER dramatically sweeps AUNT NELL into his arms and leads her into a dance. LIZZIE and AUNT POLLY are smitten. The dance ends. Whites and Bearmeats can’t get away from each other fast enough.)CHRISTOPHER (cont’d) .If you need anything at all, just ask for Christopher. (Joins his family.) GRANNY. Clearly a hooligan. AUNT NELL. It’s the smooth ones you have to watch. EMMA (to her kids) .It’s so nice of my children to celebrate my wedding in a clump like this. I had a beautiful childhood in hills very like these. I want Cherokee to feel like your home. MORGAN. Hillary and I are only here for the summer, Mom.DYLAN. Christopher and I only got two years of high school, then we’re going back to civilization. They roasted a whole pig. It’s got a face.

JOHN. Twodi, Meli you are the grown-ups, act like it. This is your turf so it’s up to yuns to make the first move.MELI. Dad, this isn’t the first Thanksgiving. TWODI. Well, their last name is White and they are ... white. JOHN. Not funny, Twodi. You want your old dad happy, right? Emma and I want you kids to have this summer together to become a family. By fall half of you will be gone to college. MELI. I’m not going anywhere. JOHN. I know, Meli. EMMA. Can you try to mingle a little? Make like it’s a party? HILLARY. Sure, Mom. (EMMA goes to mingle. HILLARY gets an idea.)

HILLARY. Hey guys, this is a wedding right? What dance does EVERY wedding need?DYLAN. Yes! Perfect!HILLARY. Get my iPod. (DYLAN goes.) JOHN. How about a Friendship Dance? To share the culture you are proud of with your new step siblings. Go share. Now. MELI. Come on guys. Let’s share. Twodi, you sing. We’ll dance. (The kids gather onstage. DYLAN returns and gives JUSTIN the iPod. The White kids circle up. Bearmeats are unsure.) HILLARY (to MELI). It’s silly, but it’s not a wedding without the “Chicken Dance,” right? MELI. Do you mean the Quail Dance? HILLARY. What? MELI. The traditional Cherokee Quail Dance?

HILLARY. Whatever. Come on, join the circle. Hit it!(JUSTIN hits the music, the “Chicken Dance.” The White kids enthusiastically do the “Chicken Dance” in all its glorious, accordion stupidity. The Bearmeats have clearly never seen anything like it. They are horrified or laughing heartily.) LIZZIE. What kind of dance is that? MELI. Are they making fun of us? MORGAN. It’s the “Chicken Dance,” it’s stupid but you have to do it. TWODI. No, we don’t. MORGAN. Oh, you’re too cool for the “Chicken Dance”? TWODI. Yes.

UNCLE JASPER jumps in. JUSTIN cuts the music.)UNCLE JASPER. Okie dokie. I think that’s enough dancing. GRANNY. Thank you for coming to celebrate my son and my new daughter-in-law, but I am sure they would like some time alone. Let’s get this place cleaned up. (Everyone cleans. TWODI and MORGAN toss a couple glares at each other. CHRISTOPHER and LIZZIE bump into each other on the porch. It’s instant chemistry. ) CHRISTOPHER. Sorry. LIZZIE. I’m a klutz. You’re totally cute. (Horrified.) I mean it was cute what you did with Aunt Nell. You’re not cute. I mean you are but—Hi. CHRISTOPHER. You’re cute too, roomie. LIZZIE. Roomie?

CHRISTOPHER. We’re living together now, Brady Bunch style.LIZZIE. Yeah, right. Welcome to the family. (LIZZIE flees. CHRISTOPHER smiles.)

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• A Thirtieth Anniversary Gathering in Memory of the Little Tennessee Boston College Law School Digital Commons @ Boston College Law School Boston College Law School Faculty Papers 1-1-2010 Setting It Straight: A Thirtieth Anniversary Gathering in Memory of the Little eT nnessee River and its Valley Zygmunt J.B. Plater Boston College Law School, [email protected] Follow this and additional works at: http://lawdigitalcommons.bc.edu/lsfp Part of the Environmental Law Commons, and the Land Use Planning Commons Recommended Citation Zygmunt J.B. Plater, Setting It Straight: A Thirtieth Anniversary Gathering…in Memory of the Little Tennessee River and its Valley. Newton, MA: Z. Plater, 2010. This Article is brought to you for free and open access by Digital Commons @ Boston College Law School. It has been accepted for inclusion in Boston College Law School Faculty Papers by an authorized administrator of Digital Commons @ Boston College Law School. For more information, please contact [email protected] . SSSeeettttttiiinnnggg IIIttt SSStttrrraaaiiiggghhhttt::: aaa TTThhhiiirrrtttiiieeettthhh AAAnnnnnniiivvveeerrrsssaaarrryyy GGGaaattthhheeerrriiinnnggg ......... iiinnn MMMeeemmmooorrryyy ooofff ttthhheee LLLiiittttttllleee TTTeeennnnnneeesssssseeeeee RRRiiivvveeerrr aaannnddd IIItttsss VVVaaalllllleeeyyy Created: 200,000,000 BC — eliminated by TVA: November 29, 1979 R.I.P. AAA RRReeeuuunnniiiooonnn ooofff TTTeeelllllliiicccooo DDDaaammm RRReeesssiiisssttteeerrrss::: fffaaarrrmmmeeerrrsss &&& lllaaannndddooowwwnnneeerrrsss,,, ssspppooorrrtttsssmmmeeennn,,, ttthhheee EEEaaasssttteeerrrnnn BBBaaannnddd ooofff CCChhheeerrroookkkeeeeeesss,,, &&& cccooonnnssseeerrrvvvaaatttiiiooonnniiissstttsss Vonore Community Center, Vonore, Tennessee, November 14, 2009 The Little Tennessee River: A Time-Line 200,000,000 BC — God raises up the Great Smoky Mountains, and the Little T starts flowing westward down out of the mountains. 8000 BC — archaic settlements arise in the meadows along the Little T in the rolling countryside West of the mountains. 1000-1400 AD — Early proto-Cherokee Pisgah culture; villages are scattered along the Little T. [Show full text]
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• Barry Lawrence Ruderman Antique Maps Inc Barry Lawrence Ruderman Antique Maps Inc. 7407 La Jolla Boulevard www.raremaps.com (858) 551-8500 La Jolla, CA 92037 [email protected] The Memoirs of Lieut. Henry Timberlake, (Who accompanied the Three Cherokee Indians to England in the Year 1762) Stock#: 51417ct Map Maker: Timberlake Date: 1765 Place: London Color: Uncolored Condition: VG+ Size: 15 x 9 inches Price: SOLD Description: With The Extremely Scarce Map of the Cherokee Country. 8vo, early 19th-century straight grain blue morocco, covers bordered with gilt curl device. Rebacked to style. Engraved folding map; engraved folding plate. viii (including half-title and title), 160 pages (i.e., complete). Timberlake's book was not a great success at the time and hence is scarce on the market. However, modern historians have held Timberlake's map in high regard and his descriptions of the manners and customs of the Cherokee and other observations have become an essential reference tool for scholars and archaeologists. Henry Timberlake Henry Timberlake (1730-1765) was born in Hanover County, Virginia. He joined the Virginia Militia at the Drawer Ref: Case Maps Stock#: 51417ct Page 1 of 2 Barry Lawrence Ruderman Antique Maps Inc. 7407 La Jolla Boulevard www.raremaps.com (858) 551-8500 La Jolla, CA 92037 [email protected] The Memoirs of Lieut. Henry Timberlake, (Who accompanied the Three Cherokee Indians to England in the Year 1762) outset of the French & Indian War in 1756. He was later commissioned as an Ensign. After an undistinguished participation in the action around Fort Duquesne and Pittsburg, he participated in the campaign against the Cherokee in 1761, where he gained a knowledge of the Overhill Country of Tennessee at Fort Robinson and accompanied two other soldiers on a trip to the Cherokee Country, down the Holston River to the French Broad River and the Little Tennessee River. [Show full text]

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Cherokee Family Reunion

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This modern-day Brady Bunch blends two nearly grown families when a Cherokee man, John, and a white woman, Emma, get married and move into his small community, surrounded by his family. Before the wedding decorations are down, the two groups are thrown into planning the biggest family reunion in Cherokee, N.C., complete with a historical reenactment! Looking for acceptance, Emma hopes that playing out the story of Henry Timberlake, a white explorer visiting the Cherokees in the 1700s, will help the kids realize what it is like to fit into a foreign world. Instead, cultures clash, young love blooms and history threatens to repeat itself. Through music, dance and some wild fights, everyone learns what it really means to be a family.

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CHA expanding offerings at Mountainside Theater

by Anthony Brown Apr 4, 2012 A&E , Front Page 0 comments

“A Cherokee Family Reunion” to be presented there this year in addition to “Unto These Hills”

By SCOTT MCKIE B.P.

ONE FEATHER STAFF

     The Cherokee Historical Association (CHA) is expanding its offerings and will be adding new plays each year that will run in conjunction with “Unto These Hills”.  A new play, “A Cherokee Family Reunion”, written by Sicangu Lakota playwright Larissa Fasthorse, is set to open at the Mountainside Theater on July 16. 

Sicangu Lakota playwright Larissa Fasthorse has written a play entitled "A Cherokee Family Reunion" that will debut at the Mountainside Theater on July 16. (Photo contributed)

     “’Unto These Hills’ will run forever,” said John Tissue, CHA executive director.  “We will run that show forever, but we want to have a season at Mountainside Theater and have multiple offerings.” 

     “We know most of our regional folks have seen ‘Unto These Hills’ a million times, but this will be a reason to draw them back into the theater to see some new stuff.  The idea is for every year to have something new.” 

     Fasthorse is coming back for her fifth season as choreographer at “Unto These Hills”. 

     A special read-through of the new play is scheduled for Friday, April 13 from 4-6 at the Mountainside Theatre. 

     Information from the CHA describes “A Cherokee Family Reunion” as, “Set in modern day Cherokee, NC, the long-time widower of the Bearmeat family has found love again with a woman from ‘up north’, Emma White.  But, before the wedding decorations are down, the two nearly-grown families are thrown into planning the biggest family reunion of the year, complete with a historic performance of Cherokee history.  Emma bravely leads the charge to reenact Henry Timberlake’s visit to the Cherokee Nation in 1761.  But, the new family quickly runs into a minefield of culture shock, who can tell what history, family ties and young love.  Through music, dance and some wild fights, everyone learns what it really means to be a family and a Cherokee today.” 

     Tissue said next year’s show, written by playwright Rob Lauer, has a working title of “Little Will” and is about the life of Will Thomas.

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Sustaining the Cherokee Family: Kinship and the Allotment of an Indigenous Nation

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Julie L. Reed, Sustaining the Cherokee Family: Kinship and the Allotment of an Indigenous Nation, Journal of American History , Volume 99, Issue 2, September 2012, Pages 617–618, https://doi.org/10.1093/jahist/jas255

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The allotment policy carried out in Indian Territory from 1887 to 1934 divested tribes of their common landholdings despite treaty guarantees. While Angie Debo's And Still the Waters Run (1940) is the definitive text exposing the resulting “orgy of exploitation,” Rose Stremlau's Sustaining the Cherokee Family, a community study of three-dozen families in Chewey, Oklahoma, points out “that is not the whole story, at least not for Cherokees” (p. 5). Stremlau argues that allotment was not simply a policy aimed at dividing communal lands into individually owned tracts, but it was a “profoundly gendered” program that targeted the most intimate aspects of Indian peoples' lives—their families (p. 18). Yet, despite this, Cherokee households remained “egalitarian, flexible, inclusive, and decentralized” (p. 22). Instead of stripping Cherokee people of the most basic features of their society—kinship, hospitality, reciprocity, and communalism—allotment led Cherokee people, both those who participated and those who resisted, to draw upon traditional Cherokee values and respond in a calculated and informed manner.

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Genealogy FAQs

We get asked all kinds of things all the time…some of it of general applicability, others useful only to a particular individual. We’re sharing some of these questions, minus information that would identify the writer of the question, in the hope that it proves useful or informative.

LIST OF QUESTIONS

• Am I Cherokee?
• Can you give me information about the Reservation Rolls of 1817?
• Can you help find my biological parents?
• Do you have tribal council records from 1890?
• What birth records and documentation do you need?
• Where can I get a copy of the Old Settlers List?
• Where do I get my tribal application?

GENEALOGY BASICS WHERE TO BEGIN With most genealogical research, it is best to begin with yourself and work back through the previous generations. It is not a good idea to attempt to start with someone on the Trail of Tears, for example, and then try to work forward. At the very least, you will want to identify each ancestor by name. But in order to complete even the most basic genealogy project, you will need to research and make note of the following information about each of your ancestors.

INFORMATION TO COLLECT

• Names (including maiden names of females)
• Date and place of birth
• Date and place of marriage
• Date and place of death
• Names of siblings (i.e., brothers and sisters)
• Roll and Roll Number (when tracing Cherokee ancestry)

Here’s a sample of what the information might look like: Name: William Cox Born: 7-June-1894 in Delaware Dist, Cherokee Nation Married: 15-October-1919 in Blount County, Tennessee to Polly Morris Died: 3-April-1973 in Nashville, Tennessee Roll. Census Information: 1896 Census, Delaware Dist – Roll #517.

BEYOND THE BASICS People have many and varied reasons for studying their genealogy, and in many cases, they need more than a simple list of names and dates to achieve their goals. Many of you come to this web-site, or visit the Genealogy Department at the Cherokee Heritage Center because you are interested in establishing your ancestral ties to the Cherokee Tribe. Perhaps you wish to do this in order to get a CDIB card, or a Tribal Membership Card, or you wish to become a member of First Families. In these cases, you will be required to supply hard-copy documents to prove your genealogy.

WHERE TO BEGIN Documenting Your Genealogy As you trace your genealogy, you will want to research and collect certain kinds of documents which prove that you are legally related to a particular individual, and that one generation is legally related to another. These are called Primary Source Documents. You may also want to include other information which reflects the character and personal details of your ancestors’ lives. These are called Secondary Source Documents. Below are examples of each and hints on where to find them.

PRIMARY SOURCE DOCUMENTS Primary Source Documents are generally defined as “government records made at the time of the event, by the parties involved.”

Listed below are nine types of Primary Source Documents. To assist you in efforts specific to researching your Cherokee genealogy, we have noted additional information to help you locate the documents.

1. Birth Records 
: Oklahoma birth records have been kept since 1925 and are available from: Division of Vital Records Oklahoma State Dept. of Health 100, NE 10th Ave, PO Box 53551, Oklahoma City, OK 73152-3551.

Birth Affidavits for Minor Cherokees born (1902 to 1906) were included in the Dawes Applications, and are available from:  Oklahoma Historical Society 2401 N Laird, Oklahoma City, OK 73105-4997.

Guion Miller Applications also include birthdates and proof of family relationships. These are available from:

John Vaughn Library/Ballanger Room, NSU (Northeastern State University) Tahlequah, OK 74464.

2. Death Records: 
 Oklahoma Death Records have been kept since 1920. 
(Contact Division of Vital Records, 
Oklahoma State Dept. of Health) 
County probate records have been kept since 1907.
Some deaths were also recorded in the Dawes and Guion Miller Applications. 
(Contact John Vaughn Library-NSU).

3. Marriage Records :
 Marriage records are usually available from the county clerk in the county where the marriage occurred.
 Some marriages of Cherokee citizens were also recorded in the Dawes and Guion Miller Applications.

4. Census Records :
 Oklahoma Federal Census Records are available for the years 1900-1920.
 Complete lists of Rolls, Censuses and where to find them are published in various genealogical books. Specific to those relating to Cherokee Ancestry, we recommend: Exploring your Cherokee Ancestry, by Tom Mooney. This book is available from the Cherokee Heritage Center Museum shop ($12.50).

5. Probate Records : 
Wills, estates, guardianship and other legal papers should be available from the county court clerks. Records of this nature should be available from the date the specific county was formed and forward.

6. Land Records & Plats: 
 Purchases and sales of property usually also record residency and marital relationships.
 Available from various county clerks; Records of this nature should be available from the date the specific county was formed, and forward. 
Cherokee Allotment Plats of 1906 were recorded and available at the Cherokee County Clerks Office/Tahlequah, OK. 
Allotment information is also available in bookform at the Rudsill Branch of the Tulsa Public Library System, Tulsa, OK.

7. Military Records:
 These records include muster-in and muster-out dates, pay vouchers, pension papers, military bounty and land warrants.
 These records are available from:  National Archives & Records Service, 
8th and Pennsylvania, NW
, Washington, DC 20408
.

8. Church Records:
 These records often contain birth, death, marriage and funeral information. 
Another good source is the book: A Guide to Cherokee Documents in the Northeastern United States
by Sr. Paul Kutsch — available on microfilm from the Oklahoma Historical Society.

9. Court Records:
 Civil and criminal records are kept on the county level from the date the county was formed and forward. They may also be located in the circuit or superior court(s) where the event occurred.

SECONDARY SOURCE DOCUMENTS Secondary and Supplemental Source Documents, loosely speaking, include just about every kind of printed material that doesn’t come from government records, but from information that was published or recorded at the time that your ancestors were alive.

Inclusion of these kinds of records and documents is strongly encouraged, as this is the kind of information which reflects the character and personal details of your ancestors’ lives. It renders your genealogy less statistical in nature, and more like a story, or family history.

Additionally; these materials will provide valuable and rich information for future generations of genealogists.

Listed below are seven types of Secondary/Supplemental Documents, with tips on where to find this kind of information, and tips about properly documenting your collection.

1. Bible Records:
 (Date and/or updated)
Include photocopy of the page showing publisher, date of publication, pages showing names, dates, and events. Also identify and note current location and owners of the family Bible.

2. Obituaries:
 (Dated and identified)
Include name of newspaper and location. 
Most public libraries maintain archives of local papers.

3. Newspaper Clippings: 
 (Dated and identified)
Include name of newspaper and location. 
Anniversaries, biographical sketches, awards, marriage notices and other noteworthy events are frequently published in local newspapers.

4. Family Histories/Genealogies: 
 (Dated and identified)
Published family genealogies are especially valuable. Include photocopy of the title page, publisher, date of publication, and note direct ancestral descent. Also identify and note current location and owners of the book.

5. County Histories/Portraits and Biographical Histories:
 (Published works – dated and identified). Many Oklahoma counties have at least one history with biographical information.

6. Personal Papers:
 (Dated and identified)
 Un-Published records include personal letters, diaries, journals, reunion records, and manuscripts. 
Many un-published Cherokee documents are indexed in Kristen L Southwell’s Cherokee Nation Papers, Inventory and Index — which is available from:  University of Oklahoma Western History Collections, 
630 Parrington Oval – Room 452
 Norman, OK 73019.

7. Tombstone Inscriptions:
 (Photographs and Transcriptions) 
Include name and location of the cemetery. 
Many Cherokee inscriptions are listed in Tyner and Timmons Our People and Where They Rest (available from our Museum Shop)
. Other published sources are available, including Talking Tombstones, by Ruby Cranor, which includes transcriptions of tombstones in Washington County, Oklahoma.

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