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Herbs & Cultures

Forest, prairie and Rocky Mountains

North America

139 remedies · 8 traditions

From the eastern forests to the prairies, deserts and the Rocky Mountains, hundreds of First Nations and Native American peoples each hold their own knowledge of plants and healing. In the 19th century, Eclectic physicians built on it.

Characteristic plants

History and today

Cultures and traditions

Dates refer to surviving sources or written records where possible. Much orally transmitted knowledge predates its first written record.

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Southern Appalachians

Cherokee medicine

In the southern Appalachians for centuries; a living tradition

The Cherokee call themselves Aniyvwiya, 'the real people', or Tsalagi. They lived in a large area of the southern Appalachians, in what are now North and South Carolina, Georgia, Tennessee, Alabama and Virginia. Their towns lay along rivers such as the Oconaluftee, the Tuckasegee and the Little Tennessee. The mother town was Kituwah, on the Tuckasegee, and one of the old names of the people is Ani-Kituwah, 'the people of Kituwah'. Around 1821 Sequoyah devised a writing system for Cherokee, and within a few years thousands of Cherokee could read and write. In 1828 the Cherokee Phoenix appeared, the first Indigenous newspaper in North America. Shortly afterwards, with the Indian Removal Act of 1830 and a treaty most Cherokee had never accepted, they were driven from their land. In 1838 and 1839 the US Army drove them to Indian Territory, present-day Oklahoma. On that Trail of Tears perhaps four thousand died, nearly a fifth of the people. A few hundred hid in the mountains or were allowed to stay; from them came the Eastern Band. At the end of the 1880s the ethnologist James Mooney worked among the Eastern Band. From the healer Ayunini, Swimmer, and others he received notebooks of sacred formulas, written in Sequoyah's syllabary. He published them in 1891 and the stories in 1900. A century later J. T. Garrett, himself a member of the Eastern Band and for years director of the Cherokee hospital, wrote down what elders had taught him about the plants.

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Upstate New York and southern Ontario

Haudenosaunee medicine

The league of the Five Nations arose between 1400 and 1600; a living tradition

The Haudenosaunee, 'the people of the longhouse', are also known as the Iroquois. Originally they were five nations in what is now New York State. From east to west these were the Mohawk (Kanien'kehá:ka), the 'keepers of the eastern door', the Oneida, the Onondaga, the 'firekeepers' with whom the council met, the Cayuga and the Seneca, the 'keepers of the western door'. Early in the eighteenth century the Tuscarora from the south joined them, and since then people speak of the Six Nations. According to tradition, the Peacemaker and his spokesman Hiawatha brought the divided peoples to peace under the Great Law of Peace. The white pine became the symbol of the league: the Tree of Peace, under which the weapons were buried. Archaeologists date the founding of the league to somewhere between 1400 and 1600. The Haudenosaunee lived in villages of longhouses covered with the bark of the elm. Families were matrilineal: you belonged to your mother's clan, and the eldest women of a clan chose the chiefs and could also remove them. Women worked the fields of corn, beans and squash, the Three Sisters. Men hunted, fished and went to war. As early as the winter of 1535 to 1536, Jacques Cartier's crew near present-day Quebec recovered from scurvy with an infusion of annedda, an evergreen tree the Indigenous inhabitants showed them. Those inhabitants were St. Lawrence Iroquoians, related to the Five Nations but a different people, who later disappeared. In the seventeenth and eighteenth centuries the Haudenosaunee controlled a large territory and played the Dutch, French and English off against each other. In the American War of Independence most nations sided with the British. In 1779 the army of Sullivan and Clinton destroyed dozens of villages and fields. Many Haudenosaunee then moved to Canada, among other places to the Grand River in Ontario; others stayed on reservations in New York. Reservation life brought hard times, with drunkenness, quarrels and accusations of witchcraft. In 1799 the Seneca Handsome Lake had visions. His teaching, the Gaiwiio or Good Word, forbade alcohol, witchcraft, love medicines and abortion and gave the old ceremonies a new place. From it grew the Longhouse religion, which still exists.

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Northern Plains, the Dakotas

Lakota medicine

On the northern plains since the eighteenth century; a living tradition

The Lakota are the westernmost people of the Oceti Sakowin, the Seven Council Fires, whom outsiders called the Sioux. Their eastern relatives are the Dakota and the Nakota. The Lakota themselves consist of seven groups, among them the Oglala, the Sičháŋǧu (Brulé) and the Hunkpapa. In English they are also called the Teton Sioux. According to the historical record their ancestors lived by the western Great Lakes and were pushed west by the Anishinaabe and the Cree in the seventeenth century. Around 1730 they acquired the horse, and the buffalo hunt became their livelihood. According to their own tradition the people once emerged from Wind Cave in the Black Hills, so their journey west was a return home. The Black Hills, Ȟe Sápa, became the centre of their land. In the stories White Buffalo Calf Woman brought the sacred pipe and taught the people the ceremonies. In the nineteenth century the Lakota made treaties with the United States, in 1851 and 1868, which promised them the Black Hills. When gold was found there, the government no longer kept to the treaty. After the Battle of the Little Bighorn in 1876 the groups were forced onto reservations. In 1890 Sitting Bull was killed at Standing Rock, and two weeks later the army killed more than 250 Lakota at Wounded Knee, many of them women and children. On the reservations the government banned the Sun Dance and other ceremonies. Around 1912 the ethnologist Frances Densmore wrote that healing with sacred stones and conjuring over the sick were forbidden, but that some old men were allowed to go on treating the sick with herbs.

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Around the Great Lakes

Anishinaabe medicine

Around the Great Lakes; the Midewiwin is centuries old and still alive

Anishinaabe is the name of a family of peoples around the Great Lakes: the Ojibwe, who in the United States are also called Chippewa, the Odawa, the Potawatomi, the Mississauga, the Nipissing and the Algonquin. The Ojibwe, Odawa and Potawatomi together formed the Council of Three Fires, in which the Ojibwe were the 'keepers of the faith'. According to tradition, which is also recorded on birch-bark scrolls, the Anishinaabeg once lived on the Atlantic coast, at the mouth of the St Lawrence. Seven prophets, the seven fires, foretold their future. A shell, the miigis, showed them the way west, to 'the place where food grows on the water'. They found that place at the lakes where wild rice grows. In the eighteenth and nineteenth centuries the Anishinaabeg made treaties with the British, Canadians and Americans. Many Potawatomi were driven west. Children had to go to boarding schools, where their language was forbidden.

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Northern Vancouver Island, British Columbia

Kwakwaka'wakw medicine

On the northwest coast of Canada; recorded by George Hunt and Franz Boas, 1890–1930; a living tradition

The Kwakwaka'wakw are 'the people who speak Kwak'wala'. They live on northern Vancouver Island, on the islands nearby and on the coast of British Columbia opposite. The old name Kwakiutl comes from Kwagu'ł, a single community at Fort Rupert where Franz Boas did most of his work; the name was later wrongly applied to all Kwak'wala speakers and even to their neighbours. Each nation has its own clans, chiefs and stories. Families, the na'mima, have hereditary ranks, names, songs and dances, which are shown and confirmed at a potlatch. At such a feast the host gives away a great deal to the guests; whoever gives more gains more standing. Copper plates also had great value. After the first contact with Europeans in 1792 came the diseases. Between 1830 and 1880 the number of Kwakwaka'wakw fell by three quarters; the smallpox epidemic of 1862 alone killed more than half. In 1885 Canada banned the potlatch, on pain of prison. The feasts went on in secret. In enforcing the ban, hundreds of masks and other ceremonial objects were confiscated. Only in 1951 was the ban dropped. Children had to go to boarding schools, where Kwak'wala was forbidden.

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Hoopa Valley, northern California

Hupa medicine

In Hoopa Valley in northern California since around AD 1000; a living tradition

The Hupa call themselves Natinixwe, 'the people of the place where the trails return'. They live in Hoopa Valley on the Trinity, just above where it flows into the Klamath, in northwestern California. Their language is Athabaskan, related to languages in Alaska and Canada and to those of the Diné and the Apache. According to the historical record they came from the north around the year 1000. Their cedar-plank houses, their canoes and their basket hats resemble those of the northern peoples; the sweat house and acorn bread they took over from their Californian neighbours. Until the gold rush of 1849 the Hupa had little contact with outsiders. Then miners came into the valley. In 1864 the government signed a treaty recognising the land of the Hupa, and the Hoopa Valley Reservation was created. So the Hupa are among the few Californian peoples who were never driven from their land. The first being in their stories is Yimantuwinyai. He travelled through the world before there were people, and made many things as they are now. When a jealous man shot him in the mouth with a poisoned arrow, he rolled about in a frenzy until he came to his senses under a California bay laurel. On that spot a herb grew, Scouler's St John's wort, which he put in his mouth and made a medicine. Later he woke with a swollen belly, saw redwood sorrel growing, chewed it and was cured. 'This plant will be a medicine for the people,' he said. Then he went across the ocean to the north and said to his grandmother: 'I have made the medicines for the people.'

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Across North America

Indigenous healing traditions of North America

Thousands of years; different for each people and place

North America is home to hundreds of Indigenous peoples, each with their own language, culture and knowledge of plants and healing. That knowledge is thousands of years old and was passed on mainly orally and through ceremony. Europeans learned a great deal from Indigenous healers. A well-known example is the winter of 1535 to 1536, when Jacques Cartier’s crew suffered from scurvy near present-day Quebec. They were cured with an infusion of a tree, the annedda, probably the eastern white cedar, on the advice of Domagaya, a son of the Iroquoian chief Donnacona. At the same time Indigenous traditions were heavily suppressed. In the United States the Code of Indian Offenses of 1883 banned many ceremonies. In Canada the potlatch was banned from 1884 to 1951. Only in 1978 did the American Indian Religious Freedom Act protect the right of Native Americans to practise their religion, including ceremonies and sacred plants.

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United States, centred on Cincinnati

Eclectic medicine

United States, c. 1830–1939

The Eclectics were a movement of American physicians in the nineteenth and early twentieth centuries. They opposed the harsh medicine of their time, with bloodletting and poisonous remedies such as mercury. Instead they worked mainly with plants. The movement had roots in the folk medicine of the settlers and in the knowledge of Indigenous peoples. Samuel Thomson, a herbal healer from New Hampshire, patented his own system in 1813, with lobelia and cayenne pepper as its main remedies. Wooster Beach founded a school in New York and called his approach “reformed medicine”. From it grew Eclectic medicine. The Eclectic Medical Institute began in 1833 in Worthington, Ohio, and had students in Cincinnati from 1845 to 1939.

From the kitchen

Recipes from North America

All recipes (6) →

Registry

Herbs from North America

Search herbs, spices and other natural ingredients by name, use, or tag. Traditional use is cultural and historical information, not medical advice.

139 results

  • Caution

    Mineral · № 364

    Colloidal silver

    Silver particles in water. There is no evidence that colloidal silver treats infections, HIV or other diseases; it can, however, cause argyria, a permanent blue-grey discoloration of the skin and organs.

    Western herbal medicine
  • Caution

    Food · № 13

    Cranberry

    Vaccinium macrocarpon

    A food berry. Products may help lower recurrent UTI risk for some women, but findings are mixed; it does not treat an existing UTI.

    Indigenous healing traditions of North America+1Folklore
  • Caution

    Herb · № 579

    Chaparral

    Larrea divaricata

    Traditionally attributed effects: astringent, stimulating, cleansing, diuretic; detoxifies the liver and body, anti-inflammatory, for arthritis, strengthens bladder and kidneys, externally for haemorrhoids, boils, bedsores and bruises.

    Western herbal medicine
  • Caution

    Herb · № 189

    Pine

    Pinus spp.

    The scent of needles and resin is experienced as fresh and cleansing. Pine buds and needles contain essential oil and vitamin C; a medicinal effect has hardly been studied.

    Haudenosaunee medicine+3Folklore
  • Caution

    Herb · № 948

    Threeleaf goldthread

    Coptis trifolia

    A small evergreen herb with golden-yellow thread-like roots. These contain berberine, a bitter compound that inhibits bacteria in laboratory tests; related to Chinese goldthread (huang lian).

    Haudenosaunee medicine
  • Caution

    Herb · № 966

    Devil's club

    Oplopanax horridus

    An ivy-like shrub with large, hand-shaped leaves and spines over the whole stem and the leaf veins. Research into a blood-sugar-lowering effect is at an early stage.

    Kwakwaka'wakw medicine
  • Caution

    Herb · № 995

    Devil's walking stick

    Aralia spinosa

    A shrub or small tree of the ivy family, related to American spikenard, with very prickly stems, huge doubly pinnate leaves and in late summer large sprays of small white flowers with purple berries. The fresh root is sharp and emetic.

    Cherokee medicine
  • Caution

    Herb · № 14

    Echinacea

    Echinacea purpurea

    Studied for colds and respiratory infections. It may slightly reduce the chance of catching a cold; effects on duration and other conditions are uncertain.

    Indigenous healing traditions of North America+5Folklore
  • Caution

    Herb · № 972

    Single delight

    Moneses uniflora

    A small plant of the heath family with a single nodding, white, fragrant flower. The pounded plant irritates the skin and can raise blisters.

    Kwakwaka'wakw medicine
  • Caution

    Herb · № 188

    Maple

    Acer spp.

    Maple syrup is the boiled-down sap of the sugar maple. It consists mainly of sugar and some minerals, such as manganese; it is a sweetener, not a medicine.

    Indigenous healing traditions of North America+3Folklore
  • Caution

    Herb · № 1000

    Galax

    Galax urceolata

    A low evergreen herb of the Diapensia family with glossy, round, toothed leaves that turn bronze to wine red in winter, and in spring a slender spike of tiny white flowers. Plants in flower smell sharp, almost like a skunk. Its effect has not been studied.

    Cherokee medicine
  • Caution

    Herb · № 944

    Yellow pond-lily

    Nuphar lutea (incl. N. variegata)

    A water plant with floating leaves and yellow, globe-shaped flowers. The rhizome contains alkaloids whose effects are poorly studied.

    Haudenosaunee medicine
  • Caution

    Herb · № 182

    Yellow jessamine (gelsemium)

    Gelsemium sempervirens

    Contains alkaloids such as gelsemine that act on the nervous system. In the 19th century it was used for nerve pain, migraine and fever, but its toxicity makes any use dangerous. Homeopathic gelsemium is so diluted that it contains no active substance.

    Eclectic medicine+1
  • Caution

    Herb · № 327

    Fragrant sumac

    Rhus aromatica

    Traditionally attributed effects: astringent, tonic, antidiabetic, diuretic.

    Indigenous healing traditions of North America+1
  • Caution

    Herb · № 274

    American cranesbill

    Geranium maculatum

    Traditionally attributed effects: astringent, stops bleeding, tonic.

    Indigenous healing traditions of North America+4
  • Caution

    Herb · № 596

    Smooth sumac

    Rhus glabra

    Traditionally attributed effects: astringent, cleansing, tonic, wound-healing, antiseptic; strengthens the digestive tract (ulcers, diarrhoea), curbs excessive secretions (urine leakage, night sweats, bleeding), may lower blood sugar, for prolapse.

    Indigenous healing traditions of North America+3
  • Caution

    Herb · № 170

    Gumweed

    Grindelia camporum

    The sticky herb was traditionally used for coughs, asthma and bronchitis, and externally for poison-ivy rashes. Clinical evidence is lacking.

    Indigenous healing traditions of North America+2
  • Caution

    Food · № 962

    Ground plum

    Astragalus crassicarpus

    A low legume with purple-pink flowers and thick, round pods that lie on the ground like small plums. Only the young pods are edible.

    Lakota medicine+1
  • Caution

    Herb · № 987

    Hearts-a-bustin'

    Euonymus americanus

    A shrub of the spindle family, up to two metres tall. In autumn the warty pink fruits burst open to show seeds in a bright red aril. Seeds and fruits are strongly purgative, as in other spindles, and the genus is considered poisonous.

    Cherokee medicine
  • Caution

    Herb · № 307

    Indian tobacco

    Lobelia inflata

    Traditionally attributed effects: relaxing, expectorant, induces sweating, emetic, antispasmodic, anti-asthmatic.

    Indigenous healing traditions of North America+4
  • Caution

    Herb · № 994

    Indian physic

    Gillenia trifoliata (syn. Porteranthus trifoliatus)

    A perennial of the rose family with three-parted leaves and loose sprays of white or pale pink flowers with five narrow petals. The root is emetic and purgative; it was listed in the United States Pharmacopeia as American ipecac.

    Cherokee medicine
  • Caution

    Herb · № 942

    Jack-in-the-pulpit

    Arisaema triphyllum

    An arum with a green or striped hood over the spadix. All parts contain needle-shaped crystals of calcium oxalate, which raw cause a fiercely burning mouth and swelling.

    Haudenosaunee medicine
  • Caution

    Herb · № 940

    Joe-Pye weed

    Eutrochium purpureum en E. maculatum (syn. Eupatorium)

    Tall, purple-pink flowering plants of the daisy family, related to European hemp agrimony. They may contain pyrrolizidine alkaloids, which damage the liver with long use.

    Haudenosaunee medicine+1
  • Caution

    Other · № 384

    Jojoba

    Simmondsia chinensis

    The liquid wax from the seeds resembles the sebum of human skin and is quickly absorbed. It is used for dry skin and hair; medical claims have been little studied.

    Indigenous healing traditions of North America
  • Caution

    Herb · № 970

    Barestem lomatium

    Lomatium nudicaule (in Boas: Peucedanum)

    An umbellifer with blue-green leaves and yellow umbels. The seeds are strongly aromatic; related lomatiums are being studied for antiviral effects.

    Kwakwaka'wakw medicine
  • Caution

    Herb · № 155

    Pokeweed

    Phytolacca americana

    Formerly used for swollen glands, tonsillitis and rheumatism. Because of its toxicity it is not a safe herb; there is no evidence of benefits that outweigh the risks.

    Indigenous healing traditions of North America+5
  • Caution

    Herb · № 990

    Butterfly weed

    Asclepias tuberosa

    A milkweed with bright orange flower umbels that attract many butterflies, and a thick, tuberous root. For a milkweed it contains few cardiac glycosides, but it does contain steroids that in larger amounts can cause weakness, seizures and eye damage. The root was listed in the United States Pharmacopeia as pleurisy root, an expectorant.

    Cherokee medicine
  • Caution

    Herb · № 949

    Liverleaf

    Hepatica nobilis (incl. H. americana en H. acutiloba)

    An early spring flower of the buttercup family with three-lobed leaves. Fresh, the plant contains irritating compounds.

    Haudenosaunee medicine+1
  • Caution

    Herb · № 370

    Oregon grape

    Mahonia aquifolium

    Traditionally attributed effects: cleansing, purifies the blood, tonic, stimulating, supports the liver; improves appetite and digestion, promotes liver and bile secretion, purifies the blood, helps with skin problems, sudden diarrhoea and chronic constipation.

    Indigenous healing traditions of North America+1
  • Caution

    Herb · № 929

    Mescal bean

    Dermatophyllum secundiflorum (syn. Sophora secundiflora)

    An evergreen shrub or small tree of the pea family with purple, grape-scented flowers and hard, bright red seeds. The seeds contain cytisine, a poison resembling nicotine. A single seed can be fatal.

    Indigenous healing traditions of North America
  • Caution

    Other · № 388

    Meadowfoam

    Limnanthes alba

    Traditionally attributed effects: nourishing carrier oil.

  • Caution

    Herb · № 629

    Mormon tea

    Ephedra viridis, E. nevadensis, E. californica

    Traditionally attributed effects: opens the surface in wind-cold with sneezing and a watery nose, mildly eases wheezing and promotes urination.

    Chinese medical traditions+1
  • Caution

    Herb · № 999

    Orange jewelweed

    Impatiens capensis

    An annual, juicy herb with orange, spotted flowers. Ripe seed pods burst open when touched and shoot the seeds away, hence the names touch-me-not and jewelweed. The sap contains saponins and naphthoquinones; one study found it can prevent a poison ivy rash after short exposure, though washing with soap works at least as well.

    Cherokee medicine
  • Caution

    Herb · № 153

    Osha

    Ligusticum porteri, L. sinense en L. wallichii

    The root is traditionally used for sore throats, coughs and early colds. There is virtually no clinical research.

    Indigenous healing traditions of North America+3
  • Caution

    Herb · № 974

    Pacific crabapple

    Malus fusca

    A small apple tree with small, sour, oval apples and very tough wood. The bark contains tannins.

    Kwakwaka'wakw medicine
  • Caution

    Herb · № 154

    Passionflower

    Passiflora incarnata

    Used for anxiety and sleep problems. NCCIH notes some indications of an effect on anxiety but limited evidence.

    Indigenous healing traditions of North America+3Folklore