The Cherokee Phoenix

Introduction: More Than a Newspaper

In the annals of press history, few publications occupy a space as powerful and evocative as the Cherokee Phoenix. The Phoenix is traditionally recognized not merely as a newspaper – but as a living symbol of cultural assertion, political struggle, linguistic innovation, and Native American perseverance in the face of overwhelming pressures. Originating at a critical moment in the early 19th century, the Cherokee Phoenix became both a voice and a battleground: a place where the Cherokee Nation articulated its worldview, defended its sovereignty, and resisted cultural marginalization.

I. Historical Context: The Cherokee Nation in an Era of Transformation

The Cherokee Nation of the early 19th century was at a crossroads in its political, cultural, and social evolution. In the decades prior to the 1820s, the Cherokee people had undergone a remarkable process of internal reform. They abandoned traditional forms of tribal retribution, adopted a written constitution, and embraced elements of Western education. Most significantly, the Cherokee language was codified in a written form through a syllabary developed by Sequoyah in 1821 – a singular achievement by an Indigenous community in North America.

This cultural dynamism coincided with increasing pressure from the United States federal government and neighboring states – especially Georgia – to compel the Cherokee and other tribes to cede their lands and relocate west of the Mississippi River. Georgia, supported by federal policies like the Indian Removal Act of 1830, aggressively sought to dissolve Cherokee governance and claim their territory for white settlers. This clash over sovereignty, law, and land was not abstract: it was real, violent, and existential.

Against this backdrop, the Cherokee Nation saw an urgent need to strengthen internal unity, develop a collective voice, and communicate with the broader American public. It was in this environment of cultural achievement and political threat that the Cherokee Phoenix emerged – not merely as a recorder of events but as an active agent in shaping them.

II. Founding the Phoenix: Collaboration, Literacy, and Purpose

The Cherokee Phoenix was launched on February 21, 1828, in New Echota, then the capital of the Cherokee Nation in present-day Georgia. Its establishment was the result of collaboration between the General Council of the Cherokee Nation and missionaries like Samuel Worcester, who cast the printing type for Cherokee syllabary characters.

Elias Boudinot (born Galagina Oowatie), a young Cherokee who had received formal education and later chose his English name after an American statesman, became the first editor. His leadership was critical not only because of his educational background, but because he believed the press could serve political and cultural functions: to educate Cherokee citizens, unite their communities, and communicate Cherokee perspectives to a wider — often hostile — audience.

From its first issue, the Cherokee Phoenix was printed in both English and Cherokee — a pioneering bilingual approach that reflected the Nation’s dual need to sustain its own linguistic traditions while reaching English-speaking readers. Sections in Cherokee used the syllabary created by Sequoyah, marking the newspaper as the first publication in a Native American language in the United States.

Thus, in its very form — its typeface, languages, and editorial scope — the Phoenix represented both cultural self-affirmation and political strategy.

III. Editorial Vision: Advocacy, Education, and Internal Dialogue

The Cherokee Phoenix was far more than a news sheet. It was a vehicle for community formation, cultural education, political commentary, and public affairs. Its dual presence in Cherokee and English facilitated several core functions:

A. Internal Communication and Literacy

For Cherokee citizens scattered across towns and settlements, the Phoenix served as a means of sharing tribal laws, council decisions, official notices, and cultural reflections. It fostered literacy in both languages and encouraged Cherokee readers to engage with tribal issues in meaningful, informed ways.

B. Cultural Preservation and Expression

The Phoenix published prayers, historical descriptions, stories, and reflections on contemporary life — all of which helped create a shared cultural narrative at a time when Cherokee traditions were under threat from assimilationist pressures. It offered space for Cherokee voices to define themselves rather than be defined by others.

C. Political Advocacy and Public Outreach

Perhaps most strategically, the newspaper became a platform to educate white Americans — lawmakers, journalists, and citizens — about Cherokee sovereignty, law, and resistance to removal policies. Recognizing that public perception mattered, Boudinot and his colleagues engaged in fundraising tours and subscribed exchanges with newspapers across the United States and even Europe. This network amplified Cherokee perspectives far beyond their immediate geographic boundaries.

As a result, the Phoenix was not simply reporting events. It was shaping narratives, challenging misconceptions, and contestating dominant political discourses that sought to justify forced removal and exploitation of Cherokee lands.

IV. Name, Audience, and Expanding Scope

By 1829 — just one year after its first issue — the Cherokee Phoenix took on an extended name: the Cherokee Phoenix and Indians’ Advocate. This renaming signaled a shift in editorial ambition: from exclusively serving Cherokee internal communication to advocating more broadly for the rights and dignity of Indigenous peoples throughout the United States.

Articles were included that addressed debates around Indian removal policies, U.S. Supreme Court cases affecting Native tribes, and the erosion of tribal autonomy across the continent. The newspaper sought to educate sympathetic non-Native readers about Indigenous legal and moral claims, urging them to consider justice and fairness in a nation built on principles that often excluded Native voices.

Through this expansion, the Phoenix became an early platform for intertribal and intercultural advocacy, elevating issues beyond local or immediate Cherokee concerns.

V. Internal Political Divisions and Editorial Tensions

Despite its achievements, the Cherokee Phoenix also reflected internal political divisions within the Cherokee Nation. One of the most notable tensions arose around the question of removal — whether to resist removal at all costs or negotiate treaties that could mitigate suffering.

Elias Boudinot, while opposed to forced displacement, came to believe that voluntary removal negotiated through treaties might be inevitable. His position put him at odds with other Cherokee leaders — most notably Principal Chief John Ross, who was committed to resisting removal outright and defended Cherokee sovereignty through legal and diplomatic avenues.

Ross eventually prohibited the newspaper from publishing pro-removal arguments. In response to this editorial restriction and political controversy, Boudinot resigned his position as editor in 1832. He was replaced by Elijah Hicks, an anti-removal Cherokee and brother-in-law of Ross.

This episode illustrates how the Phoenix — as a public forum — mirrored the fractured debates within the Nation itself. It was not simply a mouthpiece for tribal leadership; it was also a site of struggle over interpretation, direction, and political strategy.

VI. Suppression and the Decline of the Original Press

By the early 1830s, tensions over removal had intensified. The federal government had passed the Indian Removal Act of 1830, and conflicts between state and tribal authorities escalated. Publication of the Cherokee Phoenix became increasingly difficult due to financial strain, political pressure, and the erosion of Cherokee self-government.

In 1834, the newspaper published its final issue of that era due to these mounting pressures and inconsistent resources. The following year, in 1835, a contingent of the Georgia Guard seized and confiscated the printing press to prevent any further publication. Though not explicitly declared, the objective of this intervention was political: to prevent Cherokee resistance from gaining momentum and to stifle Indigenous voices that challenged state and federal policies.

With that act, the original Phoenix press was silenced — a symbolic extinguishing of Indigenous voice on the printed page at a critical prelude to the forced removal known as the Trail of Tears.

VII. Removal, Intervening Decades, and Newspaper Legacy

The period following the closure of the Phoenix was one of profound upheaval for the Cherokee people. Forced removal on the Trail of Tears — a brutal displacement that cost thousands their lives — uprooted the Nation from Georgia and the Southeast to Indian Territory (present-day Oklahoma).

Yet the commitment to newspapers and literacy continued. In 1844, the Cherokee Nation began publishing the Cherokee Advocate in Tahlequah, Oklahoma, continuing aspects of the Phoenix’s mission. This publication endured through the 19th century and early 20th century despite challenges such as funding shortfalls and the suppression of tribal institutions during Oklahoma statehood.

The press remained a cornerstone of governance, community discourse, and cultural preservation — even amid displacement, political disruption, and cultural trauma. In the late 20th century, as the Cherokee Nation reconstituted its government, interest in Indigenous journalism revived. Eventually, the historic name Cherokee Phoenix was restored in the early 21st century, reflecting a desire to reconnect with historical roots and reaffirm cultural identity.

VIII. The Cherokee Phoenix in the Modern Era

Today, the Cherokee Phoenix continues to publish as an independent newspaper owned by the Cherokee Nation, now headquartered in Tahlequah, Oklahoma. It produces print editions twice a month, maintains a growing digital presence, and reaches audiences far beyond tribal borders. The newspaper reports on Cherokee government affairs, community and cultural events, history and heritage, and contemporary topics affecting tribal citizens and Indigenous communities at large.

Modern editions are characterized by vibrant journalism, multi-platform engagement (including social media and mobile applications), and a commitment to quality reporting. Its editorial independence is protected by tribal constitutional provisions and supported by legal frameworks that uphold press freedom — a remarkable achievement considering the historical efforts to silence Indigenous press voices.

Recent initiatives such as programs offering free subscriptions to Cherokee citizens demonstrate how the newspaper continues to serve as a community resource and a means of strengthening civic engagement and cultural continuity.

IX. Language, Literacy, and the Power of Print

One of the Cherokee Phoenix’s most enduring contributions lies in its linguistic and literacy legacy. The decision to print in both English and the Cherokee syllabary was not simply symbolic – it was revolutionary. It validated Cherokee as a written language, preserved linguistic heritage, and helped forge a literate community that could articulate its own stories, laws, and worldviews.

The Phoenix thus participates in what scholars describe as “print capitalism” – the idea that printing and shared texts contribute to collective identity and political belonging. Through print, the Cherokee imagined themselves as a unified community with shared concerns and aspirations, even in an era when dominant political forces sought to deny them status and rights.

X. A Symbol of Resilience and Cultural Continuity

The history of the Cherokee Phoenix is a narrative of resilience. From its establishment in New Echota to its suppression and eventual revival, the newspaper embodies the Cherokee Nation’s refusal to be voiceless. It survived forced displacement, cultural erasure, and political censorship – only to rise again as both a historical artifact and a living institution.

The metaphor of the phoenix, a mythical bird that regenerates from its ashes, resonates deeply. This was no accident: the name reflects the Cherokee Nation’s belief in regenerative strength – whether cultural, linguistic, or political.

As the Cherokee Phoenix continues its work in the modern era, it reminds us that Indigenous voices are not static relics of the past. They are dynamic participants in contemporary journalism, culture, and global Indigenous dialogues. Its existence challenges assumptions that Native Americans have been passive victims of history – instead showing that they have been active narrators of their own stories.

Conclusion: Legacy and Continuing Relevance

The Cherokee Phoenix stands at the intersection of media history, Indigenous resilience, and cultural survival. As the first Native American newspaper and the first to print in a Native language, it shattered conventions of its time. As a platform for political advocacy and intercultural communication, it resisted erasure and amplified voices that others sought to silence. And as a modern newspaper, it continues to inform, educate, and empower the Cherokee Nation and beyond.