Open Letter to Curriculum Developers of Oklahoma History

Several weeks ago an erroneous message came forth from the Chickasaw Nation of Oklahoma. On their website there was a statement that "slaves found refuge in the Chickasaw Nation."

Images from Chickasaw.tv website

This statement was placed on the official website until finally word was passed to those in charge that the statement was not simply incorrect. It was, in fact, placing a false narrative about the relationship between Chickasaws and people who were enslaved by most of their leaders in the 19th century.

In recent days information was shared in a social media history research group for descendants of Choctaw and Chickasaw Freedmen, about the curriculum for use as part of the Chickasaw elementary school curriculum. The text has a statement that does not address the history of  slavery to any degree. The piece was shared to the group, actually painted slave holders as the victims in the one small piece that mentioned slavery.

(excerpt from Chickasaw Elementary School Curriculum)

This focus of this appeal, is not to malign the Chickasaw Nation, nor the Chickasaw people. Nor it is a piece intending to put forth an angry narrative about the lives and treatment of Freedmen  in the difficult post Civil War era.

The goal of this piece  is to address the fact that several thousand people lived, worked, toiled, and died among Chickasaw people, as Chickasaw slaves, and later as Chickasaw Freedmen. And a similar story is found among the other slave holding tribes, that also brought their southern culture with them to the Territory--- they brought their language, foodways, burial practices, and among those who could afford it--the enslavement of human beings.

After Freedom, Chickasaw Freedmen remained in the Territory---it was their home. They spoke the Chickasaw language, ate the Chickasaw food, and practiced the culture as a Chickasaw-influenced people. And many Chickasaws today have Freedmen descendants among their friends, neighbors, coworkers, and classmates. Many Chickasaws today have Freedmen descendants in their families, and some have Freedmen descendants as husbands, as wives, and also as children. Those relatives, those family members deserve to be a part of the history that is theirs.

Most educators would agree with the following:

*To tell the story of the United States of America, without the mention of the practice of slavery would be a lie---of omission.

*To tell the story of pre-statehood Oklahoma without mention of the Trail of Tears would be a lie of omission.
But I must add to that agreement:

*To tell the story of pre-statehood Oklahoma without the mention of slavery would be a lie of omission.

*To tell the story of the Chickasaw Nation and all of the Five "Civilized" without their own involvement in the practice of slavery would be a lie of omission.

Descendants of those enslaved people who fought for freedom and won---they too are Oklahomans, living on Oklahoma soil and trusting their educators to tell them the story of the amazing land where they live. Yet, at the same time, the descendants of those Freedmen, who still remain in Oklahoma are finding that their own history is being omitted. There were thousands of Freedmen in Oklahoma at the beginning of statehood.

For reference this was the population in 1906 before statehood:

Cherokee Freedmen 3,982
Choctaw Freedmen 5254
Chickasaw Freedmen 4995
Creek Freedmen 5585

Seminole Freedmen 857 + 93 later added
Total Indian Tribal Freedmen:  20, 766

(Source of data: Muskogee Cimeter, January 4, 1906 page 2)

After more than a century since statehood, there are now hundreds of thousands of Freedmen descendants. And it is known that those Freedmen descendants who are native born Oklahomans, who speak with pride about their ancestry--they are not permitted to enroll in their ancestral nation today due to a bias against those of their race. But despite this---surely those children deserve to have their ancestors become more than a footnote in Oklahoma history. Those children who descend from over 20,000 Freedmen, deserve not to have their history overlooked and erased from the pages of their state.

Many who live in Oklahoma often see the "Friendly neighbor" advertisements coming from the Chickasaw Nation and how relations with fellow Oklahomans is so important. Yet, many young people learning their history, whose ancestors were Freedmen, see nothing of their own presence mentioned by the same "friendly" people who are influencing the curriculum.

Oklahoma African American history did not being with the Tulsa Massacre of 1921, and it did not begin with the Oklahoma Land Rush in 1889. African presence in Indian Territory began seven decades before statehood because many arrived during the years of the Trail of Tears in the 1830s. Their stories are captured in the Indian Pioneer Papers at the University of Oklahoma, and the WPA Oklahoma slave narratives of the 1930s, and the interviews of the Dawes Commission 1898-1914.

Likewise, the institutions built by Freedmen deserve more than a footnote----

-Tushka Lusa
-Oak Hill Academy
-Dawes Academy
-Evangel Mission (Now the Five Tribe Museum in Muskogee)
-Tullahassee Mission School
-Cherokee Colored High School

...........and dozens of Freedmen neighborhood schools.

They are long gone, and perhaps forgotten by the tribes, but not forgotten by those of us whose ancestors attended these schools.

There is much that can be done from the education community, and hopefully the curriculum of Oklahoma will reflect that. And hopefully Freedmen descendants will not see the lives of 20,000 people from the Five Civilized Tribes, swept under the proverbial rug as if they did not exist, and were not a part of the land that became Oklahoma.

And Chickasaw Freedmen children, whose ancestors were disenfranchised by their own tribe after the war, will not see once again, no mention, no story, no acknowledgement of their existence from the nation in which their history is rooted.

As a descendant of one whose ancestors lived in the Choctaw Nation, and who arrived in Indian Territory with the Perry clan from Yalobusha Mississippi, I can only hope that the someday the children of those who remain in the state of Oklahoma will have their history told.

I am an independent researcher, and an educator by profession, and many for whom I conduct research, live in Oklahoma. They are often quite shocked when I share records with them, reflecting that their ancestors were slaves right there where they live They then ask me, why they were never taught that in school. I can only respond by telling them to talk to their educators and talk to their leaders.

An Opportunity

This is a wonderful time and a wonderful opportunity for scholars of multiple disciplines, (history, sociology , anthropology and archaeology) to allow their spirit of academic inquiry to expand into other arenas. Tell those stories of Freedmen settlements, find this historic sites where the Freedmen schools once stood, research their past--and tell the stories of the people who made these events unfold.

But this can't happen, if the state of Oklahoma cannot even teach the history correctly. Without the full story, historians cannot truly explore the many unwritten chapters in its history. Without the full story, a false narrative emerges, and entities will create false myths such as slaves seeking refuge in the tribes that were, in fact slave owning tribes.

My appeal is that the full history be included as the curriculum is developed, so all of the sons and daughters of Oklahoma----native people, Freedmen descendants, and pioneers--will all find their story put back on the historical landscape where it occurred.

Freedmen Descendants Share Common Histories

Six Active Oklahoma "Freedmen" Groups

In the past two decades numerous groups have come and gone among people who descend from Oklahoma's "Freedmen" more correctly described as Freedmen from the Five Civilized Tribes. Such groups did exist among separate tribal groups in the late 1800s when Freedmen were negotiating their status prior to statehood. They did not wish to leave the only place that they knew as home, and where they had lived, and toiled, and whose elders elders died there on that soil.

In the 1800s, Cherokee Freedmen had an association formed as well as Chickasaw and Choctaw Freedmen. Both of those last two groups were,  particularly vulnerable after the Civil War, because the tribes tried to have them removed from their nation. The efforts to act upon their own behalf left small footprints on the historical landscape, that can be researched today. From the proceedings from many of those meetings, stories of resilience of Freedmen are noted.

In recent years, especially in the last two decades, efforts to act on behalf of the Freedmen have arisen, and today in both physical and online communities a few groups have arisen to study preserve and protect the legacy of Indian Territory and Oklahoma "Freedmen".

Here is a list of the groups in which discussion on history, legacy and political status have occurred. You are encouraged to explore them.

-Cherokee Freedmen Descendants (Online Group)
-Choctaw-Chickasaw Freedmen Descendants (Online Group)
 -Descendant Freedmen Alliance of Kansas City 
-Descendants of Freedmen of the Five Civilized Tribes
-Muscogee Creek Freedmen Band
-Young Freedmen Descendants of the Five Tribes, Discussion Group  (Online Group)

 For those interested in earlier discussions about the status of Freemen, the older AfriGeneas African-Native American message board is still active. This contains archived and searchable messages and threads that go back to 1997.

Over the years discussion has occurred within many sectors of the community, and at present there is also discussion about the possibility for another "real-time" meeting/conference in the next year or so. Whether or not such meeting unfolds, it is clear that activity is unfolding among more people who wish to pursue this much under-told story of Freedmen from Indian Territory. The Oklahoma-Freedman diaspora is widespread, but the need to encourage more dialogue and research is strongly encouraged. Hopefully more will become interested in this history and will join some of the groups mentioned above. 

These groups all hold promise for a continuation of the history being preserved. One thing however appears to be missing---the written record. Perhaps a history journal in which stories of Freedmen communities, Freedmen leaders, and the political and social initiatives of Freedmen, could be developed. 

Several years ago, discussion occurred to establish a group focused on history and devoted to production of a periodic journal and or events to present the past to emerging generations. Perhaps now,the long discussed, Indian Territory-Oklahoma Freedmen Historical Association may be the group whose time has come: ITOFHA

Dosar Barkus, Seminole Leader

Though little is known of his early life, Dosar Barkus emerged as one of the leaders in the Black Seminole community of Indian Territory in the late 1890s. Living in the town of Sasakwa at the time, Dosar Barkus appeared in front of the Dawes Commission. The purpose was to enroll himself, wife Sookie, sons Daniel and Sango, daughters Amy and Dolly, and youngest son Jackson, all to be enrolled as Freedmen. He at at one time been enslaved by John Jumper. 

Seminole Freedman Card #660 Field Card #53

The National Archives at Ft. Worth, Ft. Worth Texas 1868-1914

NAI Number: 251747, Record Group Title: Records of the Bureau of Indian Affairs, Record Group 75

His father was Joseph Barkus and his mother was Nancy Barkus, and both had been enslaved also by John Jumper. Sookie's father was Nicholas Patterson, and her mother was Katie Payne. All had been members of the same band.

(Source: Same as above

Sookie's mother was Katie Payne and she was still alive at the time of the Dawes Commission and she also had an enrollment card. On Seminole Freedman card #55 her name is recorded along with the name of her granddaughter Bessie Dosar. She was at that time 70 years old. She like many other Seminoles had come to the Territory after the Seminole wars, and was originally from Florida.

Seminole Freedman Card #662 Field Card #55

The National Archives at Ft. Worth, Ft. Worth Texas 1868-1914

NAI Number: 251747, Record Group Title: Records of the Bureau of Indian Affairs, Record Group 75

Bessie was the child of Dosar Barkus and another mother known simply as "Tena" who was by that time, deceased. 

 (same as above)

They both lived in Sasakawa and Katie, the elder, had also been enslaved by John Jumper. Many of the Barkus band who had been enslaved and who lived in Sasakwa were at one time enslaved by Jumper. She named her father, as Dick, but sadly as was with many who were once enslaved--the name of her mother was unknown.

Dosar Barkus's Mother Nancy

Upon closer inspection, Dosar's mother Nancy was also still living. They were among some of the oldest Seminole Freedmen still living. Nancy Barkus also lived in Sasakwa. She had been enslaved by Seminole Mos-ca-diet-chee. Her father and mother were Dick and Tena. Living with her was an adult daughter Mary, the daughter of both Nancy and Joseph Barkus. With Mary having the same parents, as Dosar, clearly they were siblings. 

Seminole Freedman Card #804 Field Card #197

The National Archives at Ft. Worth, Ft. Worth Texas 1868-1914

NAI Number: 251747, Record Group Title: Records of the Bureau of Indian Affairs, Record Group 75

(same as above)

During the Dawes commission era, and after taking leadership of the Noble Freedman band, Dosar Barkus became a spokesperson for many of the African Seminoles going through the Dawes admissions process. By the time of the Dawes hearings he was a man of 50 years, and one who had a strong constituency in the Seminole nation.  This constituency would later depend upon him to get them through the Dawes Commission hearings. He witnessed more than 50 interviews for the Dawes Commission and he was part of their final interview process, vouching for the character and reliability of the data provided, for the Commission.  It is clear by this respect accorded him at the hearings that his word was to be listened to and followed.  

Dosar Barkus, alongside the other African Seminole band leader Caesar Bruner, both became leaders with a very strong level of influence with lasting legacy. The two African bands in the Seminole nation today carry have their names after 100 years. Barkus resided in a largely black settlement in Sasakwa, Indian Territory with his wife, Sookie, and their children Daniel, Sango, Amey, Dolley , and Jackson. 

Land Allotment RecordsBarkus went through the land allotment process without difficulty and nothing was contested by anyone regarding his land. Thankfully the one interview with Dosar Barkus is found with the allotment jackets.

Ancestry.com. Oklahoma and Indian Territory, Land Allotment Jackets for Five Civilized Tribes, 1884-1934[database on-line].
Provo, UT, USA: Ancestry.com Operations, Inc, 2014.

(Source: same as above)

The Dosar Barkus band is active to this day and there is even a presence of the band that is found on social media with small descriptions of their history, whose origins begin with William Noble who led the band from 1870 to 1898. At that time Dosar Barkus took over the leadership and the band flourishes well into the 21st century.

The Seminole Freedmen in recent years have had their challenges and had to take legal actions to insure their continued status in the nation. They won partially, although still struggle for equal treatment by the nation that is their birthright. Clearly through men like Caesar Bruner and Dosar Barkus the legacy of the Seminole Maroons, live through members of both bands. Their history is one to study, honor and celebrate. The Barkus descendants are numerous and the history of their band leader, will forever be a part of Seminole history.

**********

This is the 45^th  article in a 52-article series devoted to sharing histories of families once held as enslaved people in Indian Territory, now known as Oklahoma. The focus is on the Freedmen of the Five Civilized Tribes, and these posts are part of an ongoing project to document 52 families in 52 weeks.

The Mayfield Family of Paw Paw, Cherokee Freedmen

In 1901 Charles Mayfield of Paw Paw appeared in front of the Dawes Commission to enroll his children as Cherokee Freedmen. His name appears on Cherokee Freedmen card #1388. He lived in an area of the Paw Paw Bottoms and he was applying on behalf of himself and his children Emmanuel, Beulah, Royal, McKinley, Nathaniel, and Bennie. He was married but his wife Lizzie was not a Cherokee citizen, and therefore he was not applying for her.

Cherokee Freedman Card #1388
The National Archives at Ft. Worth, Ft. Worth Texas 1868-1914, NAI Number: 251747

Record Group Title: Records of the Bureau of Indian Affairs, Record Group 75
Image accessed on Ancestry.com

(same as above)

 Ceasar Mayfield was the father of Charles Mayfield. His mother was Nancy Starr. Ceasar was deceased at the time, but Nancy was still living at the time, and in fact filed on her own behalf. It will be shown below that their files were merged when the interview was conducted.

Mother, Nancy Starr

Nancy Starr lived in Cottownood, in the Sequoyah District of the Cherokee Nation. She was previously on the Wallace Roll as well as the Kern Clifton Roll of Cherokee Freedmen.

Cherokee Freedman Card #1383
(same as above)

Her parents were Henry West, and Phoebe Mayfield, and both had been at one time enslaved by Walker Mayfield of the Cherokee Nation. (She had been placed earlier on a "Doubtful" card but later, like the other Mayfields was placed on the admitted roll of Cherokee Freedmen.)

(Source: same as above)


Son Artice Mayfield

Charles and Lizzie had another child, Artice, who was enrolled on  his own card. He was enrolled on Cherokee Freedman Card#75, with Freedmen New Born Minors.

Cherokee Freedman Minor New Born Card #75

(same as above)

From the Application Jacket
The application jacket consists of a number of interviews all pertaining to the Mayfield family. Because Charles's mother was still living, she was interviewed as well and the files were merged.  In addition a number of questions pertaining to whether or not they were eligible for enrollment. This is evidenced by the questions regarding their presence in the Cherokee Nation during the Civil War and when they returned to the nation afterwards. To qualify for enrollment they have to have returned in 1866 and there are several questions pertaining to that. Also there were questions regarding their having been enrolled on previous rolls that reflected Cherokee Freedmen.

National Archives Publication M1301

Applications for Enrollment

(Also accessed from Fold3.com, Native American Collection, Choctaw Freedmen)

An interesting series of questions were directed in order to determine fully if the family returned in time. Part of this may be a result of their not having been enrolled on the 1880 roll of authenticated Cherokees. They were enrolled on the Wallace and Kern-Clifton Rolls. However there was some curiosity about their movements that were continually asked.

Source: Same as above

Nancy was asked whether she had traveled or spent time in Arkansas, but she pointed out that she was not sure if she had, as she was not sure where Arkansas was. Being unfamiliar with distances or measurement, the questioning shifted if she could state how many miles she lived from a neighbor, but again she pointed out that she was not sure.

Reading this interview gives an impression that there was doubt and perhaps there may have been an effort to find flaw in her statement.

Source: Same as above

As the interview continues it become evident that a large family clan is appearing around the same time and being interviewed at the same time. Houston West, also related to the Mayfield family and also the son of formerly enslaved people held by Walker Mayfield was interviewed. Houston West was the brother of Nancy Starr, son of Henry West. Again the same kinds of questions were asked and pertained to the slave holder and their movement during and after the Civil War.

Source: Same as above

Questions about Nancy Starr, mother to Charles Mayfield were asked, including her parents and whether they had been enslaved by Walker Mayfield as well. It was decided to merge the family of Charles Mayfield, with the file of Nancy Starr, and also of Houston West. All were related and all had a tie to the same Cherokee slaveholder at one time.

Source: Same as above

It is clear that there was some doubt felt by the commisioners and many of the questions were asked repeatedly of the applicants.

Source: Same as above

Their application was doubted, and it was decided to hear the case at a later date to present in its entirety. As a result, the family was at first placed on a Cherokee Freedmen "Doubtful" card.

Source: Same as above

There were other documents such as birth affidavits for the children and one sample is shown below. 

Source: Same as above

Finally after three years, of waiting a decision was made on this family, as well as on others who had been placed in a state of "doubt" by the commissioners. in October of 1904 it was decided that the Mayfield applicants among others were approved and could be enrolled as Cherokee Freedmen.

Source: Same as above

Land record of Artice Mayfield

(Personal Collection)

A land record outside of the Land Allotment jackets exists reflecting the young child Artice Mayfield and the land eventually awarded to him.

The record of the Mayfield is connected to the Wests, and the Starrs and other families, all of the Sequoyah District in the Paw Paw Bottoms. There are many other records that reflect this large extended family, and these documents reflect only a portion of them. This is a Cherokee Freedman family strongly rooted in their nation. They survived enslavement, removal to Texas, found their way back to their only home, and they fought to remain in the land of their birth. Their legacy is a strong one, and it is hoped that ties are still maintained among the families, and to the soil from which they come.

This is the 36^th article in a 52-article series devoted to sharing histories of families once held as enslaved people in Indian Territory, now known as Oklahoma. The focus is on the Freedmen of the Five Civilized Tribes, and these posts are part of an ongoing project to document 52 families in 52 weeks.

Tom Owens & Family, Choctaw Freedmen

Coming from Red River County of the Choctaw Nation, in the town of Harris, Indian Territory, we find the Owens family of Choctaw Freedmen. Tom Owens appeared in front of the Dawes Commission April 18, 1899 to enroll himself, his wife Charlotte, their daughters Mollie, Lettie, and son Charley and another child, Martha Ann. Charley was born enslaved and he was enslaved by Lorenzo Harris of the Choctaw Nation. 

Choctaw Freedman Card #186

The National Archives at Ft. Worth, Ft. Worth Texas 1868-1914

NAI Number: 251747 Record Group Title: Records of the Bureau of Indian Affairs, Record Group 75

From the back of the cards, it is revealed that Tom's father was also a man called Tom Owens. His mother was Jinsey Dradner who was enslaved by Betsey Harris, wife of the enslaver Lorenzo. 

Tom's wife Charlotte was from the Butler family and her father was Henry Butler, once enslaved by Tom Pitchlynn. The Pitchlynn family was a prominent family in the Choctaw Nation, and Peter Pitchlynn was once the principal chief of the Choctaw Nation. Charlotte's mother was Carrie Butler, and both Henry and Carrie (Charlotte's parents) were both on the earlier 1896 Roll. The had been enslaved by William Harris

(same as above)

From The Application Jacket

At first glance the standard interview is found in the packet. Basic information is collected. As a Freedman it was asked if he had been a slave and who the slave holder was. Questions were also asked about his wife and whether she was a "state woman" , meaning from the United States. The reply was that she was a Freedman of the Choctaw Nation.

Another more interesting question was asked, if he had collected $100 and agreed to leave the Territory, and he replied that he had not.

National Archives Publication M1301

Applications for Enrollment

(Also accessed from Fold3.com, Native American Collection, Choctaw Freedmen)

Another Witness was called Bill Cole, and he was asked to confirm the name of the slave holders of Tom Owens, and he confirmed that Lorenzo and Betsy Harris were his slave holders. He confirmed that Tom was also considered a Choctaw Freedman.

The file was surprisingly large with additional papers about people not part of the family. Among one of the pages was a document reflecting the death of daughter Lettie who died in 1902. But what stands out in the file is a large number of pages pertaining to cases of omission by the Dawes Comission to enroll various individuals who had come through the interviews with the commssioners. They had met requirements for enrollment, but for some reason they had been previously omitted.

(Same as above)

However, those pages were quite extensive. The name that appear on those multiple pages represented people from other tribes who should have been enrolled. Among all of the people on those pages were Cherokees, Creeks, Chickasaws. In an effort to clear up confusion it was pointed out that all had been omitted previously and should have been enrolled.

(Same as above)

(Additional pages from the same collection NARA Publication M1301)

And the paragraph reflecting Tom Owens family information was included about Martha Ann Owens whose name had previously been omitted. It was also noted out that the people on the enrollment card were the children of Tom and Charlotte and that they all should also be placed upon the approved roll of Freedmen as well.

(Same as above)

Also found were birth affidavits that one often sees in files, reflecting children born after the interview process had begun.

(same as above)

And from the final pages of the lengthy it was concluded that the Henry and Martha should also be included as Choctaw Freedmen

Land Allotted

Like all families members of the Owens family was allotted land. Each person received a portion of land, appropriately.

Ancestry.com. Oklahoma and Indian Territory, Land Allotment Jackets for Five Civilized Tribes, 1884-1934[database on-line].
Provo, UT, USA: Ancestry.com Operations, Inc, 2014.

(same as above)

The Cole family lived for many years in the community of Harris, but years later subsequent generations relocated to central Oklahoma to the Oklahoma City are where some descendants reside today. Their history of survival of enslavement and their continued life for many years in the Choctaw Nation is a testament to their sense of family, survival and legacy.

* * * * * * * * * *

This is the 32nd article in a 52-article series devoted to sharing histories of families once held as enslaved people in Indian Territory, now known as Oklahoma. The focus is on the Freedmen of the Five Civilized Tribes, and these posts are part of an on-going project to document 52 families in 52 weeks.

Fannie Ewing & Martha Moore, Two Chickasaw Women

The stories of these two women are presented here, because they could be forgotten in time. They were both born enslaved by Chickasaws and lived their entire lives as Chickasaws. By the time of the Dawes Commission, they appeared to have lived alone but both appeared in front of the Dawes Commission in the spring of 1899.

And both of their stories reflect how important it is to study the community where ancestors lived. By studying the community it is evident that these women were not living in isolation, and did have people within a social and family circle that were part of their lives. The actual residence of both of these women was in Red River County in the Choctaw Nation, but they lived full lives nevertheless as Chickasaws.

From the card of Fannie Ewing, it is learned that she was enslaved by Robert Jones, and Martha was enslaved by W. A. Welch. Fannie Ewing was born in the 1840s and the slave holder was Robert Jones, an extremely wealthy Choctaw Indian. Jones' wife Susan was Chickasaw, and it is through her that many slaves were held by Jones. But years later after the war and after freedom, by the 1890s Fanny  lived in Janis, Indian Territory in Red River County of the Choctaw Nation.

The National Archives at Ft. Worth, Ft. Worth Texas 1868-1914

NAI Number: 251747

Record Group Title: Records of the Bureau of Indian Affairs, Record Group 75

Fannie's parents were Jerry Graham and Daphne Jones, and both were deceased at the time of Dawes enrollment.

(Source: same as above.)

Living in the town of  Harris, I. T., was Martha Moore, once enslaved by W. A. Welch. (I recognized the name of W. A. Welch, because he testified on behalf of my great grandparents in June of 1899 in Skullyville when they appeared in front of the commission.) Like Fanny Ewing, she was in her 50s and seemingly alone when appearing in front of the commission.

The National Archives at Ft. Worth, Ft. Worth Texas 1868-1914

NAI Number: 251747

Record Group Title: Records of the Bureau of Indian Affairs, Record Group 75

Martha's parents were Daniel Mason and Charity Mason. Her mother Charity had been enslaved also by W. A. Welch.

(Source: same as above)

Application Jackets

Fannie's application jacket was slim offering a small interview. But in this case it was pointed out that Fannie's enslavement came to Robert Jones through his wife Susan. Susan Colbert Jones was a Chickasaw and she apparently brought some slaves with her into the marriage. In the interview one of the relatives of Susan Colbert testified that she had known Fannie since her birth and in fact had even known Fannie's mother before she (Fannie) was born. 

This is one of several cases where a relative from the slave owning family came to testify on behalf of their former slave in front of the Dawes Commission. Although many details are not revealed it is clear that some kind of relationship did exist with the former slaves even years after freedom had come. In this case, Lin Colbert was adamant that not only did he know Fannie but knew her mother as well.

Ancestry.com. U.S., Native American Applications for Enrollment in Five Civilized Tribes, 1898-1914[database on-line].
Provo, UT, USA: Ancestry.com Operations, Inc., 2013.

Martha Moore's Application Jacket

In the case of Martha Moore, this was the first time that I have seen a former slave holder from Indian Territory testify on behalf of one of the former slaves. 

In the 1-page interview from the application jacket, the witness was asked, "Was she a slave?" He replied, "Yes sir." Then when asked "who was her master?" He replied, "I was." He also admitted out that the Chickasaws never enrolled their former slaves, even though they had signed the treaty to do so. 

Ancestry.com. U.S., Native American Applications for Enrollment in Five Civilized Tribes, 1898-1914[database on-line]. 

Provo, UT, USA: Ancestry.com Operations, Inc., 2013.

Other Family

Living close by in Janis, I. T. was a young woman Mary Ewing. Mary was 25 years of age, not on any earlier rolls. Her father was Charley Williams and her mother turned out to be Fannie Ewing.

The National Archives at Ft. Worth, Ft. Worth Texas 1868-1914

NAI Number: 251747

Record Group Title: Records of the Bureau of Indian Affairs, Record Group 75

And also once again in the same community of Janis, I. T., in the household of Julia and Charlie Edd, another relation appeared. Julia Edd was another married daughter of Fanny Ewing.

The National Archives at Ft. Worth, Ft. Worth Texas 1868-1914

NAI Number: 251747

Record Group Title: Records of the Bureau of Indian Affairs, Record Group 75

Extended Family for Martha Moore
Likewise with the case of Martha, in the same community of Harris I.T., was the Cotton family. Mollie Cotton lived there with a fairly large family. She lived nearby with her husband Tom, her grown children and some grandchildren in the household. All of these were a part of Martha Moore's extended family. Mollie was the daughter of Martha Moore.

The National Archives at Ft. Worth, Ft. Worth Texas 1868-1914

NAI Number: 251747

Record Group Title: Records of the Bureau of Indian Affairs, Record Group 75

Though there is not a lot to go on with the actual application jackets of Fanny Ewing and Martha Moore, a bit more examination of the cards from the same community reflected other people who were indeed part of their familiar circles. They were survivors and there is no doubt that they influenced the lives of their families where they lived.

Small application jackets do not prevent the family story from emerging. These two Chickasaw Freedwomen who were registered alone, did have a thriving family life in their small corner of the Choctaw Nation where they lived, in Red River County. Their families, thrived and their names should not be forgotten nor overlooked.

**********

This is the 28th article in a 52-article series devoted to sharing histories of famlies once held as enslaved people in Indian Territory, nowknown as Oklahoma. The focus is on the Freedmen of the Five Civilized Tribes, and these posts are part of an on0going project to document 52 families in 52 weeks.

The Legacy of the Nero Family of the Cherokee Nation

Rev. Roger H. Nero

This family's story is not an unusual one, and the Neros lived a quiet life in the early 20th century. About  8 decades later, the child Roger whose name appears upon the family's enrollment card, would emerge as one not to forget when he became the first of many litigants that would initiate a fight for their birthright. He was one of many original Dawes enrollees, who would later find that racial prejudice and anti-black racism would prevail for many years within the arena where he lived and died.

In the 1980s, the case of Roger Nero vs. the Cherokee Nation would begin a 20 year saga reflecting the plight of the Freedmen of the Cherokee Nation. His story was one of disrenollment, disenfranchisement and racial bias against the descendants of those once held enslaved by Cherokees in the years prior to the Civil War. What eventually emerged was a battle of Cherokees against the descendants of those they once held enslaved. The Freedman case was lost, and Roger H. Nero, now an elderly man died, now experiencing in his final years, racial bias that would prevail in the nation in which he had for his entire life, lived, voted, obeyed the laws, and died.

However, in the past 20 years since the Nero case, there have been more court cases within the Cherokee Nation, with Bernice Rogers Riggs, Lucy Allen, and most recently Marilyn Vann to take up the mantel for justice once again. And most recently, the "Vann case" as some refer to it, was finally acted upon by Judge Hogan, on August 31, 2017.

Roger Nero died with the stain of a racially motivated bias hurled at him. He courageously fought against it, but never lived to see the victory of those who would carry on the fight for the birthright of all people within the nation where he was born--that of the Cherokee Nation.

In honor of the ruling and honoring the first litigant in this 20 year old saga, the legacy of the Nero family is shared in this post.

Nero Family History

The Nero family of the Cherokee Nation has a deep history reflected on their family documents from the Sequoyah District of the Cherokee Nation. In April of 1901 Sarah Nero, a young woman married to a Creek citizen appeared in front of the Dawes Commission to enroll herself and her two children as Cherokee Freedmen. Her children were two year old Roger and three month old Jesse Corinne Nero.

Sarah, their mother was a  young woman of 25, and thus had not been enslaved. But on the reverse side of the card, her parents are identified and her mother had been enslaved by James Benge, a family well documented in the Cherokee Nation. The family of slave holder James Benge was on the roll of Old Settlers, and more Benge ancestors were on earlier rolls emanating from Georgia before removal to the west.

Cherokee Nation Freedman Card #500 (front side)

The National Archives at Ft. Worth, Ft. Worth Texas 1868-1914

NAI Number: 251747

Record Group Title: Records of the Bureau of Indian Affairs, Record Group 75

Sarah's father was Freeland Jones, and her mother was Nancy Logan. Her father was deceased at the time and he was once part of the Sequoyah district. It is not clear whether Freeland Jones was a slave or a free man. He died before enrollment so this may not be known. But Sarah's mother's history is reflected, and her mother Nancy was enslaved by James Benge.

(back side of same card)

For some reason there was doubt expressed in the initial application of Sarah and her children, for they had originally be placed on a roll where there was doubt concerning her status. A small note appeared on the lower left corner of the front of the card stating that the matter was later resolved.

Application Jacket

The application jacket for Sarah Nero, was rich with documents including an interview, a birth affidavit for her children, and a hand written letter. The interview though short

(Application Jacket for Cherokee Freedman Sarah Nero)
National Archives Publication #M1301 Cherokee Freedmen #500

Ancestry.com. U.S., 

Native American Applications for Enrollment in Five Civilized Tribes, 1898-1914

[database on-line]. Provo, UT, USA: Ancestry.com Operations, Inc., 2013.

(same as above)

(same as above)

(same as above)

(Hand-written letter from Sarah to the Dawes Commission)

 after seeing her own name in the newspaper, on a list of Cherokees who were unaccounted for or "missing". 

Her letter would eventually clear up what appears to have been a clerical error on someone's part.)

(same as above)

(same as above)

A Creek in the Household
Sarah Nero's husband was Abraham Nero. He was not Cherokee, but was, in fact a member of the Creek Nation. He was enrolled as A. L. Nero, and his enrollment card from the Creek Nation is #573.

Creek Freedman Card #573 (front side of card)
The National Archives at Ft. Worth, Ft. Worth Texas 1868-1914

NAI Number: 251747

Record Group Title: Records of the Bureau of Indian Affairs, Record Group 75

(back side of card)

A.L. Nero's father was Nero Irons, who was, in fact a Cherokee citizen. Irons had been enslaved by Annie Hynes. His mother Fanny had once been enslaved by Creek John Sella. It is not certain where the Nero surname was from, and why A. L. or "Abe" chose that name and not the name of either of his parents. Was there possibly a family tie to other Nero's in the Territory? (There was a Nero family that lived near Okmulgee, and are buried at the small Nero family burial ground near Eufaula but direct ties to that family are not known.)

The Nero family with ties to both Cherokee and Creek Freedmen lived most of their lives in Cherokee country, and the young child Roger as well as others would remain in the small community in and around Fort Gibson for most of their life.

This family profile reflects a family firmly confident of their identity, and hopefully, the recent case will finally put to rest an ongoing saga of identity, heritage and citizenship. And it is hoped that the spirit of Rev. Nero, can finally rest in peace with knowledge that his descendants are now able to claim citizenship in the nation to which they have been connected for the last two centuries. His struggle was not in vain.

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This is the 26th article in a 52 article series devoted to sharing histories and stories of families once held as enslaved people in Indian Territory, now known as Oklahoma. The focus is on the Freedmen of the Five Civilized Tribes, and these posts are part of an on-going project to document 52 families in 52 weeks.