The UTA Land Acknowledgement Courtyard is a centrally located commemorative site and community space dedicated to the Native lands upon which the university sits. The courtyard was dedicated on Indigenous Peoples’ Day, Monday, October 10, 2022.
The primary reason for location is the presence of the round building known as the Roundhouse Planetarium. Its shape reminds us of the importance of the circle in many Native cultures. Its use as a planetarium evokes imaginings of the first people who looked up at the stars at this site.
The courtyard’s landscape features a variety of native plants, selected because they are native to the North Texas region and because of their historical uses by Native peoples of the region. The landscape was designed by Professor David Hopman and his landscape architecture students in consultation with the local Native community, including native plant and seed expert Annette Anderson (Chickasaw and Cherokee). Professor Hopman and members of the Native campus community continually maintain the plants to ensure their vitality.
Honoring Native Plant Nations
by Annette Anderson (Chickasaw and Cherokee)
LCSW, Indigenous Institute of the Americas Council
The relationship between the first humans of this hemisphere and the various Nations above, on, and below Mother Earth is very sacred. Our relationships go back thousands of years before time was recorded. Our stories say we must practice respect, equality, and reciprocity. We are told that plants, animals, and humans all spoke the same language and learned from one another as equals in earlier times. Our Native medicine makers and healers still use their ancestral knowledge to talk to the plants and receive permission before planting and harvesting.
Our universal understanding is that two-legged Nations are no better than other Nations; this includes the eight-, six-, and four-legged, winged, swimming, slider, and plant Nations. These deep familial bonds have influenced our values.
The value of equality should guide our consideration and approach to the Plant Nations. Our ceremonies, songs, agricultural practices, harvesting, medicine gathering, and medicine applications are all influenced by this relationship. When we plant gardens in honor of our ancestors and their ties to the land, we ask that you understand the value of these plants goes beyond the scientific knowledge obtained through Western research models. These plants are our grandmothers, grandfathers, mothers, and fathers. For those who practice our Traditional foundations of knowledge, we ask that you help us keep these values, traditions, and promises to the plant nations:
- Plants are our relatives.
- Plants were gifted to us for many purposes; they sustain our lives. Our nutrition, housing, oxygen, warmth, shade, medicines, and more depend on our plants.
- All plants have value. We accept this as a fact, a way of knowing. Weeds are only plants that we have not learned of their medicinal value.
- Plants were put on Mother Earth in their pure and complete form. Deconstructing the molecular components of a plant to extract the active ingredients is a dangerous Western medicine concept.
- Every plant has a personality and should be approached, talked to, and prayed with. We should receive permission from the plant before gathering.
- Plants should not be exploited for profit. They have inherent rights as our relatives. We should protect them from overharvesting.
- Plants should be used with careful respect and in moderation. Plants were not put on this earth for recreational purposes. When plants are used in that way, there are health repercussions. Sugarcane, Opium Poppy, Tobacco, Coca, and Coffee plants all have medicinal properties that can affect health negatively when misused.
- Plant medicine was never meant to be used in capsules or tablets. Natural plants’ bitter, unappealing taste can deter overdosing; swallowed capsules and tablets circumvent our tastebuds and gag reflexes.
- When creating smoke from a plant as when smudging, building a fire, or cooking, our thoughts and words will be heard more clearly as prayers rise with the smoke. Be sure your thoughts and words are in a good way.
- Our agricultural methods, ecological land management, and medicine gathering should always be approached with permission, reciprocity, and honorable harvests. Our footprints on this earth are stepping on our relatives. Let us be lovingly careful of where we walk and how we walk on this earth.
Introduction to the Landscape & Plants
by Professor David Hopman, ASLA, PLA, Associate Professor and Landscape Architect
The plants in the land acknowledgment courtyard are the culmination of a long journey. The journey involved many indigenous nations and committed affiliates. I am proud and honored to have supported the process by helping with the selection, design, installation, and maintenance of the plants in the courtyard.
My personal life journey has brought me to a philosophical and ethical place that is deeply resonant with many Native American sensibilities. A place where ecological services provided by plants, what the plants can do for us, is no longer sufficient. I believe in a more reciprocal relationship where we also honor and provide services to plant communities and the animals, and other living things that the plants support.
The Land Acknowledgement Courtyard (LAC) is a dramatic departure from business as usual for planting design on the UTA campus. This departure would have been much more difficult, or even impossible, without the support of the Native American community at UTA. All of the plant species in the LAC are indigenous to the North Texas area. The species were here before European colonization in the 19th century and have long and deep ties to the first Nations in the area. Many of the ceremonial, medicinal and practical uses for these Nations are documented below. Special thanks go to Heena Shrestha for her help with researching and documenting the species. Heena is a Master of Landscape Architecture student and Graduate Research Assistant in the landscape architecture program at UTA.
Plants of the Courtyard
White Sage
Medicinal Uses
White Sage, scientifically known as Artemisia ludoviciana, plays a vital role in the medicinal practices of various Indigenous communities. It serves as a pediatric remedy, with its leaves chewed, especially by children, during sweats to address respiratory disorders. As a pulmonary aid, its infusion is taken to alleviate chest and throat constrictions. Among the Cheyenne, it serves as an analgesic when used as snuff for headaches and a hemostat for nosebleeds. The Comanche use White Sage leaves for insect and spider bites, and the Crow people utilize it as a dermatological aid and astringent. The Flathead found it useful as a cold remedy and for dermatological issues, while the Aanliih use it as a febrifuge for high fevers.
Practical Uses
Among the Blackfoot, its leaves are placed in moccasins as a natural foot deodorant, and poultices of its leaves are applied to blisters and burst boils. It is used to flavor meat and the leaves are chewed as confection. It is also used as a deodorant for saddles, pillows, and quivers, and even put on a fire to attract horses by keeping flies and mosquitoes at bay. Additionally, it was employed as toilet paper and used to cleanse individuals who are afraid of ghosts.
Whirling Butterflies
Medicinal Uses
Oenethera (Gaura) lindheimeri, commonly known as Whirling Butterflies, has been employed for its medicinal properties by several Indigenous communities. Among the Hopi people, a decoction made from the plant’s roots was used as a treatment for snakebites. The Navajo recognized its medicinal value by using Whirling Buterflies as a burn dressing, suggesting its ability to soothe and heal burns, and as a treatment for inflammation, indicating its anti-inflammatory properties.
Rattlesnake Master
Medicinal Uses
Eryngium yuccifolium, commonly known as Button Snakeroot or Rattlesnake Master, played a crucial role in the traditional medicine practices of several Native American Nations. Among the Cherokee, it was utilized as a pulmonary aid, with a decoction used to prevent whooping cough. Additionally, it served as a snakebite remedy and toothache remedy, with an infusion held in the mouth for toothaches. In Creek culture, Rattlesnake Master was valued as an analgesic for neuralgia and kidney troubles, with cold infusions of the root taken to alleviate these conditions. The plant had various other medicinal uses, including anti-rheumatic applications, blood purification, cathartic properties, as a gastrointestinal aid, and for kidney support. It was also regarded as a panacea, believed to promote overall health. Furthermore, it was considered a sedative, inducing feelings of peace and tranquility. Among the Meskwaki, it functioned as an antidote for poisons and was used for bladder trouble.
Dwarf Yaupon Holly
Medicinal Uses
Yaupon Holly, scientifically known as Ilex vomitoria, has a range of medicinal uses within Indigenous communities. Among the Cherokee, it serves as an emetic, with an infusion of its leaves taken to induce vomiting. Additionally, it has been documented as a hallucinogenic plant, used to “evoke ecstasies.” The Creek and Natchez communities also use Dwarf Yaupon Holly as an emetic, emphasizing its role in promoting purging and cleansing of the body. Among the Seminole, the bark of this plant is utilized as a psychological aid, specifically for addressing old people’s dance sickness, characterized by nightmarish dreams, and talking during sleep.
Practical Uses
It was used to craft arrows and ramrods, highlighting its versatility and importance in tool-making and day-to-day activities.
Sideoat Grama
Practical Uses
Bouteloua curtipendula, commonly known as Sideoats Grama, has several practical and symbolic applications within Indigenous cultures. Among the Apache, Chiricahua, and Mescalero Nations, this grass was utilized as a container material. It is placed on hot stones to prevent steam from escaping, displaying its heat-resistant properties, which are valuable for traditional cooking methods. Among the Kiowa and many other cultures, Sideoats Grama is recognized as good fodder, serving as a valuable food source for livestock. Additionally, it holds symbolic significance, as it is worn by individuals who have killed an enemy with a lance, as the grass resembles the feathered lance. Among the Tewa, Sideoats Grama is used for its fibers, which are bundled, dried, and fashioned into hairbrushes, emphasizing its versatility and practicality in daily life.
Inland Sea Oats
Practical Uses
Chasmanthium latifolium, commonly known as Inland Sea Oats, played a significant role in the traditional food practices of the Cocopa Nation. The seeds of this plant were harvested, dried, and ground to create nutritious porridge or mush. This porridge served as a valuable source of sustenance for the Cocopa people, providing them with essential nutrients and nutrition in their diet. The utilization of Inland Sea Oats for porridge reflects the resourcefulness of Indigenous cultures in making the most of their natural surroundings to meet their nutritional needs.
Prairie/Canada Wildrye
Medicinal Uses
Canada Wildrye, scientifically known as Elymus canadensis, holds several medicinal applications within Indigenous communities. In the Iroquois community, it is associated with ceremonial medicine, as a decoction of the plant is combined with other plants to prepare a medicinal solution for soaking corn seeds before planting. Canada Wildrye is also used for kidney health, with a compound decoction of its roots taken to support kidney function and address stricture conditions. Additionally, the decoction of Canada Wildrye roots is used as a soak for ‘corn medicine,’ aiding in crop growth and protection.
Practical Uses
Among the Gosiute people, Canada Wildrye’s seeds were once used as a source of food, indicating its value as a dietary resource. Furthermore, the foliage and lemmas of this plant are utilized as palatable fodder for livestock.
Eastern Red Cedar
Medicinal Uses
Juniperus virginiana, also known as Eastern Red Cedar, has a rich history of medicinal applications among various Indigenous communities. It serves as an abortifacient and anthelmintic, traditionally used by Cherokee people to address female obstructions and worm infestations. The plant’s anti-rheumatic properties make it valuable for alleviating rheumatism, and it is employed both internally and externally for this purpose. Additionally, it serves as a cold remedy when its infusion is taken to combat colds. Eastern Red Cedar is also used as a dermatological aid, often applied as an ointment to treat itch, skin diseases, and “white swelling.” Furthermore, it acts as a diaphoretic to promote sweating, aids in treating measles, and serves as a remedy for various miscellaneous diseases.
Practical Uses
Eastern Red Cedar is a remarkably versatile plant with practical applications. Among the Chippewa community, it is used for dyeing purposes. The Comanche employ the leaves for smoke fumigation and the fruits as a source of food. Nixtamalization, a traditional practice of preparing soaked corn with wood ash, incorporates Eastern Red Cedar wood ash to release niacin (Vitamin B3) and reduce mycotoxins, enhancing the nutritional value and safety of corn.
Switch Grass
Practical Uses
Panicum virgatum, commonly known as Switch Grass, was employed by the Caddo Nation for a specific practical purpose—it was used as a building material for constructing their traditional houses. The tall and sturdy nature of Switch Grass made it suitable for weaving or thatching walls and roofs, contributing to the construction and structural integrity of Caddo houses.
Downy Phlox
Medicinal Uses
Phlox pilosa, or Downy Phlox, holds multiple medicinal and symbolic roles within Indigenous cultures. Among the Meskwaki people, it is regarded as a blood medicine, with an infusion of its leaves taken to purify and cure the blood. Additionally, the infusion of Downy Phlox leaves is employed as a wash for eczema, suggesting its dermatological benefits in soothing and treating skin conditions. Notably, it is also used as a component in love medicine, where a compound containing its root is utilized for matters of love and affection.
Fragrant Sumac
Medicinal Uses
Fragrant Sumac, scientifically known as Rhus aromatica, holds diverse medicinal applications within Indigenous communities. Among the Ojibwa and Ojibwa of the South, this plant plays a ceremonial role, with its bark and berries used in medicine ceremonies and other unspecified medicinal applications. Furthermore, it serves as an antidiarrheal remedy among the Ojibwa of the South, where a compound decoction of the root is taken to alleviate diarrhea. The Natchez tradition employs the root as a poultice applied to boils, indicating its use as a dermatological aid. Additionally, the Midoo people pound and consume the berries, suggesting potential dietary or medicinal purposes.
Practical Uses
In Modesse culture, Fragrant Sumac serves a practical and cultural purpose as the wood is fashioned into large plugs used to maintain pierced earlobes open in young girls.
Little Bluestem
Medicinal Uses
Little Bluestem, scientifically known as Schizachyrium scoparium, had medicinal applications within Native American Nations, particularly among the Comanche. The stem ashes of this plant were used for treating syphilitic sores, suggesting potential therapeutic properties.
Practical Uses
Little Bluestem demonstrated various practical applications among Native American Nations. Among the Lakota, it was utilized for its fiber, as the grass was rubbed into softness and used as insulation in moccasins during winter. This innovative use of the plant contributed to the creation of warm and insulating footwear, helping the Lakota people withstand the harsh cold weather conditions of the winter season.
Yucca
Practical Uses
This plant offers a wide array of practical uses, ranging from fiber and basketry to construction and dyes. The leaves of the yucca plant are skillfully twilled into mats, used in cradles, for drying various fruits, and employed as the foundation for coiled baskets by tribes like the Papago and Havasupai. Yucca fiber, obtained by pounding the leaves, serves as a crucial resource for cordage, securing corn husks, and creating ropes, while the stems and roots are used in making shoes, snowshoes, and even clothing, such as leggings, moccasins, and dresses. Additionally, yucca’s role extends to the realm of dyes, where its flowers are employed to produce red-brown hues. Yucca’s utility as a building material for thatching dwellings and roofing is another testament to its adaptability.
Hercules’ Club
Medicinal Uses
Zanthoxylum clava-herculis, commonly known as Hercules’s Club or Toothache Tree, was significant in Native American traditional medicine, particularly among the Houma Nation. The plant’s root was employed as an orthopedic aid, grated, and mixed with whisky to create a salve. This salve was applied topically to swollen limbs, for its potential anti-inflammatory or pain-relieving properties. Additionally, Hercules’s Club was used as a remedy for toothaches. The root and bark were poulticed and applied directly to aching teeth, relieving dental pain.