Irony and Opportunity from the Chickasaw Nation

A recent post from Chickasaw TV website recently reflected a revised version of their history, presenting the Chickasaw community as a place where enslaved people found "refuge".

Knowledge of this statement came while I was in the midst of a conversation with a young college student who is ardently researching his own family of Chickasaw Freedmen, In the midst of our cordial dialogue he was casually surfing and suddenly exclaimed "Whoa, the Chickasaw Nation has an article about slavery on their website! When did that happen?" He went to the then scrolled and was shocked to see what was stated, and suggested that I also get on the site, which I did.

And there is was, with the blatant headline:

"Runaway Slaves Found Refuge With the Chickasaw People."

What in the world was this?

A former slaveholding tribe, the same tribe that produced 4 regiments of Confederate soldiers that fought in the Civil War to keep people enslaved, is now "rebranding" their history to become a people who gave runaway slaves "refuge"!

History shows that this is the tribe that produced: 
-1st Regiment of Chickasaw Infantry
-1st Regiment of Chickasaw Cavalry 
-1st Battalion of Chickasaw Cavalry
-Shecoe's Chickasaw Battalion of Mounted Volunteers

These are all Confederate regiments who fought for the South in the Civil War. They fought in various battles and skirmishes, but clearly not to continue to offer "refuge" to runaways. In fact it is clear that many of the enslaved ran away from the Chickasaws to join the Union Army, and to fight for their freedom.


It is not clear when this was placed on the website of Chickasaw TV, but for those of us who today celebrate and honor the legacy of Dr. Martin Luther King Jr., to see this post on this holiday is more than disappointing. It dishonors the history and legacy of Dr. King, and it dishonors those whose ancestors were enslaved in Indian Territory.

This is clearly the first time, any website pertaining to the Chickasaw Nation made even a mention of slavery, but depicting the nation as a place where runaway slaves fled to and took refuge is a distortion and simply not true. But sure enough there on the  Chickasaw website is a fabricated story of runaways who found their way to Chickasaw country for refuge, as they fled bondage from white slave masters.

If the goal of the webmaster and the Chickasaw Nation is to present slaveholders and kinder and gentler than southern white slaveholders, the words of those once enslaved will refute that. Kiziah Love, a former Chickasaw slave interviewed in the 1930s as part of the slave narrative project spoke of many cruelties experienced by those enslaved around her.

"The slaves lived in log cabins scattered back of the house. He wasn't afraid they'd run off. The didn't know as much as the slaves in the states, I reckon. But Master Frank had a half-brother that was as mean as he was good. I believe he was the meanest man the sun ever shined on. His name was Buck Colbert an he claimed he was a patroller. He was sho' bad to whup Negroes. He'd stop a Negro and ask him if he had a pass and even if they did he'd read it and tell them they had stayed over time and he'd beat em most to death. He'd say they didn't have any business off the farm and to get back there and stay there."

One time he got mad at his baby's nurse because she couldn't git the baby to stop crying and he hit her on the head with some fire tongs and she died. He wife got sick and she sent for me to come a take care of her baby. I sho'd did't want to go and I begged so hard for them not to make me that they sent an older woman who had a baby of her own so she could nurse the baby if necessary.

In the night the baby woke up and got to crying and Master Buck called the woman and told her to git him quiet. She was sleepy and was sort of slow and this made Buck mad and he made her strip her clothes off to her waist and began to whip her. His wife tried to git him to quit and he told her he'd beat her iffen she didn't shut up. Sick as she was she slipped off and went to Master Frank's and woke him up and got him to go and make Buck quit whipping her. He had beat her so that she was cut up so bad she couldn't nurse her own baby anymore.

Her words are sobering and painful to read. And while  it is known that every slave holder was not prone to such violent acts of physical cruelty, but the very act of "ownership" of another human being in and of itself is the a cruelty. And to depict Chickasaw community before and after removal as a place of "refuge" is an effort distort history.
It is noted that everyone did not own slaves, and this is true for Chickasaws as well as others on the American continent. But to suggest that there was an anti-slavery, "come-to-me-my-brother" sentiment in an Indian nation that fought for the south in the Civil War, and that refused to grant their former slaves citizenship after freedom is simply wrong.

There is more honor in admitting to history, acknowledging that history,  and making the effort to know the people who later become Freedmen as well as to get to know those who descend from the enslaved. Truly that is the better way to tell the story. And it is essential that the descendants of the enslaved tell their stories and present their ancestors in the light of dignity that they deserve. The slaveholder descendants in the Chickasaw Nation do not need to "dress up" slavery. It can never be made a pretty part of history. The better gesture is  to acknowledge it, without "dressing it up" 

Chickasaws owned slaves, as did many others in North America. But to paint and to distort one's own history as a place of refuge, clearly makes even current tribal policies of excluding descendants of those same slave completely even more incomprehensible.

The confederate Chickasaw Mounted Rifles in the Civil War were surely not fighting to bring in more people of African ancestry and give them refuge, and nothing could be further from the truth. The anti-black sentiments were strong and they prevail to this day. Chickasaw Freedmen are fully aware that they have, at present no possible way of applying for citizenship and having it granted----although their presence in Chickasaw country predates the days of removal, from Mississippi.

An Interesting Irony
There is an interesting irony however, that prevails today. Many descendants of Chickasaw Freedmen, and nearby Choctaw Freedmen, have relatives who are enrolled in the nations. As inter-racial marriages have occurred over the years, some have spouses, in fact who are enrolled Chickasaws, and even a well known politician from Oklahoma--a man of African Ancestry--is an enrolled Chickasaw. However, his enrollment comes from an ancestor on a blood roll, and not from one who was enslaved. 

The current policy of several of the former slave-holding tribes, is clear---the blood of the slaves meant nothing, and ties of the descendants of those who were enslaved, means nothing today. This is no secret to Chickasaw Freedmen descendants. Their blood and their life meant nothing while slavery prevailed, and it means nothing now, although Freedmen descendants have a direct blood tie to those who labored and sustained the wealth of the Chickasaw slaveholders.

And sadly, to date, there has yet to be a voice spoken on behalf of Chickasaw Freedmen descendants or Choctaw Freedmen descendants from those of African ancestry who are enrolled in their nations. No one has yet to point out the travesty of the disenfranchisement of their kinsmen from within. And to see a statement, that somehow Chickasaw-held African slaves were given refuge--and to see the statement coming from a tribal-sanctioned site is disturbing.

An Opportunity
Yet, as much as their statement is disturbing, it also presents an opportunity for a new dialogue. There is an opportunity for those in the Chickasaw Nation who wish to mention slavery in the Territory, to truly address it with honesty and clarity. There is an opportunity for there to be dialogue between the Freedmen of both Choctaw-and Chickasaw Nations, to engage in dialogue with descendants of Choctaw and Chickasaw slave holders.

On this day, honoring the legacy of Dr. Martin Luther King we can learn much from the words of this wise man, on this day. And perhaps someday on the soil of Tuskahoma to Tishomingo, as Dr. King said, that perhaps "the sons of former slaves and the sons of former slave owners will be able to sit together at the table of brotherhood."

If there is such a desire to extend an olive branch, the opportunity should be seized.

1896 Roll and Chickasaw Freedmen

When the 1896 Roll was compiled, prior to the official Dawes enrollment process, there were many Chickasaw Freedmen who had begun to be interviewed.  Many were aware of their status as Freedmen, and were wishing to make sure that their status as having the blood of their fathers be acknowledged. Many appeared and went into great detail about their family background. They knew that they were "Negro" as stated in many of the records, but they also went into significant detail about their Chickasaw heritage, hoping that their possession of " Indian blood" would be recognized.

However, their possession of African blood was evident and was a point that the Chickasaw Nation chose to point out was the basis of their exclusion. In the case of Aaron Simon, who was applying as a Chickasaw citizen, the attorneys for the Chickasaw Nation replied and pointed out clearly that there was no place for people from the "Negro race" among their citizens by blood, even if the applicant contained the coveted "Indian blood." The response is seen clearly in this official statement by Chickasaw Nation attorneys that follows.

The first reason to reject all freedmen states clearly: "The laws of the Chickasaw Nation forbid the inter-marriage between a Chickasaw Indian by blood with any negro."

The letter points out that the nation refused to adopt the Freedmen according to the treaty, and that they were vehemently against this and because they refused to do so, once again, the Freedmen with Indian blood were not to be considered as Chickasaws by blood. In case after case, the applications made by Freedmen unfolded, until they were suddenly as a policy brought to an end. The result was that Freedmen applications were to simply be "summarized" as the concept of family units consisting of Indians and Freedmen was not to be tolerated within their nation. The applications of Freedmen seeking admission by blood contains useful data for historical as well as genealogical research. Hopefully many will start to look at these records.

These records are part of National Archives record group M1650

Ancestors Beyond Indian Territory? Census, Slave Schedules and More

Many who have ancestors who were Freedmen from the Five Tribes, often have multiple challenges as they research their families. That is because they also have another line of the family that came from the United States and who migrated to Indian Territory and married Freedmen from the various tribes.

So those researchers are faced with learning how to research their Oklahoma Freedmen based families with Dawes and Pre-Dawes records, AND they have to learn the basics of African American Genealogy and learning how to research families who were once enslaved in the American south. At some point they will reach the "Wall of 1870" where they find their ancestor documented there and can go no further. That is because in the census years before that, their ancestors were enslaved and were not listed in the census by name? So what are the resources and what records are there?

Here is a useful list that might assist you in finding more of your family:

1) Records from The Era of Freedom -This includes records from the Freedmen's Bureau, the Freedman's Bank, Co-habitation Records, Civil War pension files, and various state census records

Pension Index card of Afr. Am Civil War soldier 


2) 1860 and 1850 Slave Schedules - Though the names of the enslaved are not revealed, these documents can be used to learn more about the community where the family was enslaved, and there are clues about the size of the slave community, the number of dwellings, and data if some of the enslaved were fugitives. A detailed article about how to use slave schedules is provided here from the blog, "My Ancestor's Name".

3) Court Records One cannot emphasize the value of court records in genealogical research. The names of slaves are found in probate court records, where wills will often list the names of enslaved people. Also the transfer of slaves often from the slave holder to others in the family can be revealed in these records. Additional records such as tax records, deeds, bills of sale and much more can be found in the court records, especially prior to 1860.

List of slaves in Camden Co. GA being willed by slave holder to his daughter

4) Land Records - The acquisition of land was critical for people wishing to live independently. Many are unaware that their ancestors obtained land through the Homestead Act where federal lands were opened to those wishing to become land owners.  A good way to find out if your ancestors were able to purchase acres of land, utilize the amazing database offered by the Bureau of Land Management. This free database is found HERE.

Image from the BLM Database


These are a few tools that are provided for those who have ancestors from states beyond Oklahoma. Many Freedmen researchers are not sure how to research their non-Oklahoma families, and these are provided as a guide to researching the extended family.

Hopefully the desire to tell the family narrative will extend beyond the boundaries of Oklahoma and these suggestions will assist researchers is expanding their options to tell more of the family narrative.

Researching Native American Slaveholders

 

Portion of a sample Slave Schedule from Choctaw Nation

Do you have ancestors who were enslaved in Cherokee, Choctaw, Chickasaw and Seminole Nations? 

When you find that first Freedman Dawes Card and see the name of the slave holder, what can you do to learn more?
Is there a way to find out more about the life and history of the person who enslaved your ancestor in Indian Territory?

The Dawes records reflecting those who ancestors were Oklahoma Freedmen quickly find that there is a unique challenge that they have. For them, there is no easy way to research the history of the slave holder. The basic reason is because from 1870 till 1900, data for the Federal Census was not collected in Indian Territory.

Unlike those whose ancestors were enslaved in the United States, there are decades where federal census records simply don't exist. And likewise, there was no county courthouse where vital records, and land records were held in those pre-statehood years. So, when trying to learn more about who the slave holder was, from the Five Civilized Tribes--many Freedmen descendants are at a loss of what to do next, and where to go to find out more about the slave holder.  So how does one find out more about the slaveholders from Cherokee, Choctaw, Chickasaw, Creek and Seminole nations?

Here are five suggestions that might be useful for Fr eedmen descendants to use.

1) Search the slave holder's family on the Dawes Card database.When searching the Dawes records on Ancestry, try typing in the name of the slave holder. For Freedmen that name is on every enrollment card. And on the reverse side of Freedmen cards, even the name of the slaveholder of each of the parents is also revealed. Even if the slave holder was deceased by the time of the Dawes Commission, (1898-1914) there is a possibility that the slave holder's descendants were on the Dawes Roll. With the Ancestry database, the names of the parents of Dawes enrollees is a part of the indexed database. By studying the slave holder's family, then one will learn more about the family of the slave holder, and in many cases, their history since removal.

2) Locate the slaveholder's family on any of the tribe's pre-Dawes rolls. Numerous records abound from Indian Territory for each of the five tribes. This is especially the case with records from the 1890s, and 1880s. These records can shed more light on that family.

3) Find the Slave holder's name on the 1860 Slave schedule. This pre-civil war document is part of the federal census and provides a head count of all people enslaved. The only names on these records are those of the slave holders, and this can be quite significant for the researcher.

Firstly, keep in mind that the 1860 slave schedule reveals the actual number of people held in bondage for that year. In some cases the actual "owner" of record may have been the wife or the widow of the head of house. Secondly, by studying the numbers of enslaved people, the researcher may be able to glean more information about the kind of community that the ancestor being held in bondage may have lived. If they were slaves of Robert Jones, for example they experienced a southern plantation kind of life with the big house and slave quarters. On the other hand if the slave holder only had a small number of enslaved people then the life experience may have differed.
Note---with slave schedules, it is important to use them properly. Many people will look at the record and try to guess which person is their ancestor, by making a mathematical calculation. This is not an appropriate use of the record. A document with no name should never be used to declare that an ancestor is reflected on the record. A "guess" is not genealogical evidence, and does not meet the standards of genealogical proof.

4) Include the Indian Pioneer Papers in your research. This collection, which is part of the Western History Collection at the University of Oklahoma should be a standard part of  your genealogical research. This is a 116-volume collection of interviews with people from Indian Territory. People who were "early" residents of the territory or descendants of the early residents were interviewed in the 1930s. This amazing collection of white, black and Indian people should be a standard database used by Oklahoma genealogists. This collection is fully digitized, and searchable, and much valuable data can be studied. In many cases, slave holder data is discussed on multiple levels.

5) Study the Civil War participation of the slave holder. Many slave holders were confederate sympathizers in the war, and served in one of the numerous Indian Confederate regiments. (A fully detailed article on Civil War regiments is being developed in a separate article for this blog.)

Beyond the wonderfully rich data that one finds among the Dawes records, it is imperative that for Freedmen research, that the narrative can be expanded by examining the slave owner's history. The life of the ancestor while enslaved, during the war, and during those early days of freedom will unravel many of the untold mysteries in the family's history. Hopefully the unspoken relationship between the slave holder and the families once enslaved will be explored, and will allow the researcher to tell more of this little studied history.

Free People and Property in Post Civil War Indian Territory

In the years after the Civil War, many citizens of Indian Territory used the services of the Bureau of Refugees, Freedmen and Abandoned Lands, commonly known as the Freedmen's Bureau. Some needed the Bureau for assistance as they settled into war torn land they once knew as home. For some, the Bureau assisted them with life as free people for the first time. For others, they needed rations, that were provided, and for others, there was an issue of lands abandoned during the War.

Of course, for those once enslaved in Indian Territory the Bureau was a place where many resources could be found. But a group of Creeks who were of African ancestry who were not enslaved also appealed to the Bureau in western Arkansas for assistance. These were people who were born free, and not enslaved. They had lived in the Seminole & Creek Nation as free people, but during the Civil War and the time of conflict, many had to abandon their own lands for safety. Prior to the war, they had settled on lands and had worked their own lands for years, but once the conflicts and issues of the war came closer to their home, like many, they took refuge in Kansas to avoid the chaos and devastation brought by war. After the surrender, many wished to return home, but found much of their property destroyed.

Lewis Moore, who was a leading man of color, first made the inquiry to the bureau officials, inquiring about compensation for the lands that they had abandoned. The officials in the Fort Smith Field office were not certain and in fact wrote to their superiors with the same inquiry. A copy of a letter written about Seminole and Creek people was found among the papers of the Fort Smith Field office of the Bureau. The letter appears below.

The letter was written by the Superintendent of the Fort Smith Field Office of the Bureau, and sent to his superior in Little Rock at the Bureau office there.

There is no response among the letters from the Fort Smith Field office addressing the rights of people and property in the Territory. But the answer can still be learned simply but understanding the bureau, the jurisdiction, and the actions taken.

The bureau, did oversee the issue of abandoned lands in the United States, but the bureau did not restore lands to people in Indian Territory. That is also complicated by the fact that among the Five Civilized Tribes, land was not "owned" in private parcels of land, and private ownership did not take place in the Territory until the Dawes allotment process began in the 1890s.

So although there was no official response found to the letter above, the letter is still revealing as it is one that pertains to the rights of free people of color in the Territory, and it is reflective of a time of post Civil War re-adjustments that were made by all who lived in the Territory.

Institute to Feature Oklahoma Freedmen in 2019

MAAGI – The Teaching Institute

For 2019 – Announcing: A New Track

Freedmen of the Five Civilized Tribes

For the very first time, MAAGI will become the first genealogy institute to offer a track devoted entirely to the Freedmen from Indian Territory and the Five Tribes: Cherokee, Chickasaw, Choctaw, Creek and Seminole Nations. This is focus in the genealogy community, is long overdue as the Oklahoma based Freedmen are uniquely the largest group of African-descended people with the most provable ties to any Native American tribe. For three days the participants will take 12 classes, all devoted to methods of researching the documenting the history of this most under-discussed population.

FACULTY:
Terry Ligon (Blogger, researcher, Chickasaw Freedman Researcher)
Dr. Janice Lovelace (Retired Professor, Choctaw Researcher)
Ron Graham (Genealogy Researcher, Lecturer, Creek Researcher)
Nicka Smith (Blogger, Ancestry Researcher, Author Cherokee Researcher
Angela Walton-Raji (Author, Blogger, Podcaster Choctaw Freedman Researcher)

TOPICS:

·        Basic Records for Freedman Research

·        Chickasaw Freedmen and Equity Case 7071

·        Before the Dawes Rolls – Exploring Earlier Freedmen Records

·        Military Records & the Oklahoma Freedmen – USCTs and Indian Home Guards

·        Creek Freedmen Records – Dunn Roll, Old Series, Per Capita Payments and Dawes

·        The Case of Joe & Dillard Perry

·        Finding Ike Rogers and other Cherokee Freedmen

·        Oklahoma Freedmen and Pioneer Papers

·        Freedmen Settlements – From Tribal Towns to Freedman Settlemants

·        Freedmen Before Statehood – Associations, Societies, and Educators

·        Freedman Schools. Their History and Their Records

·        IT Freedmen and the Arkansas Freedman’s Bureau

·       The Freedmen Stevensons & Other Large Family Clans

For more information: www.maagiinstitute.org

The Sanders Family - Freedmen of the Choctaw Nation

This final piece in my 52-week blogging effort focuses on the Sanders family of the Choctaw Nation. The names of the children were found on Choctaw Freedman New Born Card #230. Their mother Louisa, was already enrolled on a regular Choctaw Freedman Card. George Sanders was the head of the family at the time, and the children of this family, are an extension of the family of Samuel and Sallie Walton.

They are the grandchildren of Sallie Walton, through her daughter Louisa, who was on Choctaw Freedman card #777 with the rest of the Walton family. 

Choctaw Freedman Enrollment Card #777
The National Archives at Ft. Worth Texas 1868-1914, NAI Number:  251747
Record Group Title: Records of the Bureau of Indian Affairs, Record Group 75

Louisa Ingram married George Sanders and with her husband she had several children, including the three children on the enrollment card #320 of Choctaw Freedmen. John Henry, Ethel and Eastern were the three oldest children. Two other children Bennie and George were later born, but they were born after the rolls closed and were never added to the file.

Choctaw Freedman Newborn Card #230

Among some family records an old photo was located taken at a small country school in the Choctaw Nation. Easter Sanders identified who her siblings were before she passed away in 1999. 

Sanders Children in Old Family photo

Personal Collection

The Application Jacket

The first items found in the application jacket were three birth affidavits for each of the Sanders children. John Henry, Ethel and Easter Sanders all had birth records that were recorded. A surprise for me was to learn that my great grandmother Sallie was listed as the midwife attending the births of her grandchildren.

National Archives Publication M1301, Applications for Enrollment
(Also accessed from Fold3.com, Native American Collection, Choctaw Freedmen

(Same as above)

(Same as above)

 The interview was conducted with George Sanders the husband to Louisa. Questions were initially focused on the parents of Louisa Ingram. Louisa was previously enrolled on Choctaw Freedman Card #777 with Sallie Walton who was her mother. Her step father Samuel, and her brothers Houston and Sam Jr. were also on the same card. However the focus remained on her father who he was. Sanders was asked if he knew anything about John Williams as her father and his reply was that he did not. He mentioned that Samuel Walton had raised her and she always called him Pa.

Questions were also asked regarding Louisa's mother Sallie. In that exchange a references was made to a nickname that they used for Sallie. Sometimes they called her "Kittie".

Upon reading about her nickname I personally recall an uncle visiting the home speaking with Sallie, and him asking her "didn't they used to call you Kitty?" I remember that conversation from my childhood only because I thought it so odd. I recall that she did not reply, but she simply smiled at him, when he called her that name.

(I would only learn later that "Kitty" was also the name of her grandmother--her mother Amanda's mother's name was "Kitty Perry." I would also learn in a court document when Nail Perry would state that Kitty was sometimes called "Old Kit".)

Again the questions would drift back to the identity of Louisa's father.

(Same as above)

There was some concern whether papers had been submitted on time to enroll the children. George Sanders pointed out that he did mail in papers for Ethel and they had been submitted many months before. They became part of the official file as evidence for the case.

(Same as above)

It appears that in spite of the mother's status as an enrolled Choctaw Freedman, the fact that a deadline had been missed, put the children in jeopardy of being enrolled as Choctaw citizens. The stipulation was focusing on  submission of an application for the children prior to November 1906 and even the evidence submitted on Ethel's behalf, the case was denied. Appeals were made but the decision made "adverse" to the applicants was upheld.

(Same as above)

The Sanders family still had access to land that was obtained through the enrollment of Sam and Walton, and Louisa's brothers Houston, and Sam Jr.  For many years, this Sanders lived in what became Le Flore County Oklahoma, around Heavener Oklahoma  as George the father worked in the mines. He and Louisa raised their children in Le Flore County, where they remained well into the 1940s. 

Their close cousins the Waltons had moved into Fort Smith to obtain high school education for the Walton sons, Samuel Louis, and Richard Daniel . They, like the Sanders remained in Fort Smith. And meanwhile, another branch of the Sanders line moved to Bakersfield California where they remain to this day.

Descendants Today

Through Bennie Sanders and daughter Ruthie Sanders Bradley, the family continues to thrive in Western Arkansas. Through George Sanders Jr., the line continues through the families now based in Bakersfield California.

 Within various families branches of the extended family, the ties to the cultural base in which they lived remained strong. Sallie, the family matriarch was always known to be Choctaw, as she spoke the language, and practiced many cultural traditions. Many of her great grandchildren from both Sanders and Walton branches, recall her teaching them words and phrases in Choctaw. Her brother "Uncle Joe" would occasionally visit the family in Arkansas, and some elders still recall his visits.

Ethel, the one of the daughters of George and Louisa died as a young girl at the tender age of nine years. John Henry lived to adulthood, and worked as a mechanic for Texaco in Poteau Oklahoma for most of his life with his wife Augustus Sanders a popular school teacher in the black school in Poteau. Easter Sanders lived to be 91 years of age and died in 1999 in McAlister Oklahoma.

Easter Sanders - Personal collection

The family always knew and spoke of their Grandma Sallie and considered her to be a traditional Choctaw woman. Cousins in California who descended from George and Louisa throughout the years spoke of having been denied their rights as Choctaws, since their mother Louisa had been enrolled.

I first made contact with some of the California Sanders cousins who descended from George Sanders, one of the younger children of Louisa and George. Their father George had asked in his final days that they continue the family's quest to prove their Choctaw history. 

There is no land to obtain now, and admission to the nation will not come to them, but through history, their history and documented tie to the land of their father's birth has been completed. Born of the Choctaw Nation, their roots are already proven, and hopefully they will find  peace knowing that their ties are there and cannot be denied.

-John Henry, Ethel, Easter,  and later George and Ben were the children of George and Louisa Ingram Sanders.
-Louisa  was the daughter of Sallie Walton
-Sallie was the daughter Amanda Perry.
-Amanda was the daughter of Kitty Crow
-Kitty  whose parents are unknown came with the Perrys clan from Yalobusha County Mississippi on the Trail of Tears.

Kitty was the oldest person enslaved in the Perry clan, and Kitty, Amanda, and Sallie would not see freedom until 1866. Their ties to the Choctaw Nation before and after removal are strong and are well documented and the descendants of all from George Sanders Sr. to Ruthie Sanders Bradley can know that their history is strongly rooted upon the soil, and upon the pages of history.

These families are important to me, because they, like myself, all descend from Sallie Walton. Our legacy is a strong one, and status on the roll or not--we have a history that deserves to be told, to be honored and to be celebrated.

This is the 52nd article in a 52 article devoted to sharing histories of families once held as enslaved people in Indian Territory, now known as Oklahoma. The focus has been on the Five Civilized Tribes, and these posts have been part of an ongoing project to document 52 families in 52 weeks.