Celebrating Freedom in Indian Territory

 

For many years in the late 1800s Freed people from the Five Tribes celebrated freedom throughout the summer months. Many Indian tribal Freedmen, in the eastern most part of the Cherokee and Choctaw Nations, started celebrating Freedom the same time their neighbors did in nearby Arkansas. Some in the southern part of the Choctaw and Chickasaw Nations started celebrating Freedom the same time their neighbors did in nearby north Texas.  

However, the most interesting part of the Freedom story is reflected in the fact that throughout many parts of Indian Territory, a celebration of Freedom actually occurred for many years on August 4th. Several references to the August 4th celebrations were mentioned by former slaves when interviewed in the1930s and their intervviews were captured in the Indian Pioneer Papers. The day was celebrated for many years and believed by many to be the day that Freedmen came to their families, but so far, the actual choice of August 4th still is unexplained. Nevertheless, Freedom was embraced and honored and celebrated by those once enslaved and freed from bondage. 

In the 1930s Elizabeth Ross, a field worker for the Indian Pioneer project, spoke with several former slaves about the celebrations they frequented during their lifetime. She spoke with two individuals who provided her with rich information, E. P. Harris and Dennis Hendricks. Here are some excerpts from her article about Freedom celebrations. (1)

 Cherokee Nation

"During a number of years when Cherokee government was in existence, it was a custom of the Freedmen or former slaves of Cherokees and their descendants to observe August 4th as the anniversary of their emancipation. As a matter of historical fact, the Cherokee emancipation was issued in the month of February 1863. Just why the August date was selected is not clear, but no doubt many were of the belief that the fourth day of that month was the date up which freedom became their possession."

In the Cherokee Nation, large outdoor picnics unfolded in Talequah, Fort Gibson and other large Freedmen settlements, consisting of speakers, singing events, and of course large amounts of food for the celebrations. Many of the invited speakers were local leaders, of all background, whites, tribal leaders, and well known preachers.

One of the larger events was observed in Tahlequah in the late 1870s where a long line of horsemen formed part of an impressive parade. Ross describes the event:

"A long line of horsemen formed on the banks of a small stream nearly a mile south of the town, and then a procession headed by a man with drawn sword, beside whom rode another man carrying a United States flag, rode back and through the main street of Tahlequah." 

Years later celebrations were occurred on the "May Party Grounds" the same spot where the 7th of May anniversaty celebrations occurred. Years later, large events were also noted in communities like Four Mile Branch in Fort Gibson.

Creek Nation:
Aaron Grayson was interviewed in the 1930s and described the celebrations that he recalled from the 1870s till the early 20th century. (2)

"There was an annual celebration held each year from the period from 1870 on up until the early part of 1900, which was held by negroes and freedmen. The white people observed Independence day on July 4th, while the colored people observed the Emancipation Day on August 4th. The observance of this Emancipation proclamation was mainly for and by negroes and freedmen, yet the Indians and whites were welcome to attend the celebrations.

There were always good times, because no one became drunk, quarrelsome or tried to pick a fight, but only a feeling of good comradeship was felt by all who participated in the events. Of course the Lighthorsemen and the United States marshals were present to check any trouble and to keep peace and order. Many new acquaintances and lasting friendships were often made at these gatherings.

..."When the day of the big celebration arrived, the people did not come poking around one by one but they came in groups or by bands, such as the Bruner band, the Topkafka band, etc. These people had assembled at one of the tribal towns from where they had come to the celebration as early as they could. They came on horses at a gallop, laughing joking and  yelling and were heard miles away before they finally came to the chosen place of the event."

Aaron Grayson goes on to describe how the various bands arrived and the cannons would be fired as they arrived and marched in circles around the flag pole signaling their arrival. The food was prepared by the women which was a massive barbecue feast. All in attendance, native Creeks, whites as well as Freedmen and state negroes who all shared in the massive amounts of food. Grayson also described events such as selection of the day's queen, and his descriptions of the clothing worn by many of the horsemen was quite colorful. Many of these events were held at Wetumka and Wewoka, and the last major event occurring in Tuskegee town.

Choctaw Nation

In August of 1938. Sallie Henderson Moss was interviewed by James Russell Gray of the Pioneer project. She desribed her life in the Skullyville district near Brazil Station, in the Choctaw Nation. In her interview, she recalled the celebrations of emancipation in August. (3)

"The colored people used to have picnics on the 4th of August. They would have big barbecues with lemondade, stick candy and everything. They were celebrating the freeing of the slaves. The Choctaws freed their slaves, you know on August 4th. They would kill hogs and beeves, and have dances and general good times"

Sometimes the colored people would take sacks full of herbs called "devil's shoestring" and put the stuff in the creek the way the Indians taught them to. This devil's shoestring made the fish drunk and the fish floated to the top of the water and could be caught. We would have fish fries for our picnics."

The stories about the celebration of emancipation is an interesting one, particularly because so many embraced August 4th as the day to commemorate freedom, although freedom was actually not uniformly in August. Each of the tribes eventually abolished slavery officially when the treaties of 1866 were signed. However, it should also be remembered that many found freedom much earlier than that time.

Many had become free during the Civil War when some had joined various regiments of the union army. And sadly, at the same time, in some parts of the Chickasaw Nation many did not enjoy freedom until at least two years after the war, as there was much resistance in parts of the Chickasaw Nation to allowing their enslaved people to taste freedom.

Nevertheless, now that there is a legal holiday where descendants of the enslaved perhaps some of the long forgotten traditions will emerge again. To think that there has never been before now, any effort to celebrate freedom from slavery is quite incredible. We must celebrate our freedom, like the people of Galveston. Freedom is a basic right of all people, and truly we must find ourselves among those celebrants. Our own ancestors truly knew the value of being free to make one's own choices in life. Whether it it June 19th or August 4th or all days in between---we must embrace the joy of Juneteenth and how at some point in the lives of our ancestors--the trajectory of their lives changed when Freedom came.

H a p p y  J u n e t e e n t h ! ! ! 

Citations:

1 Digital Collections, University of Oklahoma, Western History Collections, Indian Pioneer Collections, Elizabeth Ross, Volume 109,  Interview ID 6764 Freedom Celebrations

2 Ibid  Volume 35, Interview ID 7458 Aaron Grayson

3 Ibid Volume 65 Interview ID 13620 Sallie Henderson Moss

Remembering the August "Freedom Celebrations" in Indian Territory

Little is spoken about the lives of those once enslaved in Indian Territory. However, it is from the details of the people that history can be found. The issue of slavery practiced in Indian Territory is often ignored by historians of Oklahoma, historians of the Five tribes where enslaved people lived, and unfortunately largely forgotten by the descendants of those enslaved as well.

Thankfully there are a few stories that were captured and the Western History Collection of the University of Oklahoma has many of those long forgotten stories in the Indian Pioneer Papers. This is the month of August and for a period of at least 50 years after slavery ended in Indian Territory, the freed people, as well as their descendants celebrated their own release from bondage. These emancipation celebrations were widespread and freedmen from all of the five tribes. Well into the 20th century, such celebrations were known to be held in the month of August. With time, most celebrations were held around the 4th of August, in many Freedmen communities. Sadly, much of that tradition is now lost and today thousands of descendants are oblivious to the many yearly traditions honoring their ancestors and celebrating freedom.

As August quickly wanes it is important to note the words left by some who shared their memories of such celebrations. One of the field workers for the Indian Pioneer Papers project was Elizabeth Ross, who described Emancipation celebrations that occurred in the Cherokee Nation, and her notes are stored with the collection and are recorded here:

"Freedmen Celebration"

"During a number of years when the Cherokee government was in existence, it was a custom of the freedmen or former slaves  and their descendants to observe the 4th day of August as the anniversary of their emancipation. As a matter of historical fact, the Cherokee emancipation was issued in the month of February 1863. Just why the August date was selected is not clear, but many were of the belief that the fourth day of that month was the date upon which freedom became their possession.

At Tahlequah, Cherokee Nation, Indian Territory the Four Mile Branch, east of Fort Gibson, and at other places, there were held during the years largely attended picnics, at which there was speaking, singing, and bountiful repasts. Noted speakers, prominent white men, Cherokee officials and others often attended the observances. Besides a great variety of other food products, barbecued beef, mutton and pork were provided in abundance, all being spread upon long tables in the shade of the trees, in the vicinity of a spring of water. One of the most largely attended anniversary picnics was that which was held at Tahlequah at the close of the seventies of the last century. A long line of horsemen was formed on the banks of a small stream nearly a mile south of the town, and then a procession headed by a ma*n with drawn sword beside whom rode another man carrying a United States flag rode back and through the main street of Tahlequah. The mounted men sang patriotic songs in far-reaching tones, and halted at the chosen place of meeting which was on level and shaded ground near the vicinity of the large spring at the north end of the main street. The spring was years later designated as the Seminary spring, the Cherokee National Female Seminary having been completed a short distance north of the spring in 1889.

The young persons in attendance indulged in games and older persons "reminisced" of bygone years. A large number of the old time negro people were then alive, some of them having been brought to Indian Territory from the "Old Nation" east of the Mississippi River, at the time of the great Cherokee removal in 1838-39.

At later dates the celebrations were held on the "May party Grounds"  on the (...words missing from image...) of Tahlequah. This was the spot upon which was held the annual 7th of May anniversary holiday which was observed by the National high schools in commemoration of the opening of the Seminaries at the beginning of the fifties of the nineteenth century. On what was probably the last emancipation celebration at this picnic ground, considerable trouble prevailed. There was a revolver firing and a horse was killed, and a man received a painful but not dangerous wound.

In later years the celebration was usually held in the Four Mile Branch locality, in which lived a number of Freedmen and their descendants. The very few older negroes now living recall having seen large and enthusiastic crowds at the annual observance in long past years.

Authority:  E. P. Parris, and Dennis Hendricks"

  * * * * *

In September of 1937, Billie Byrd was an interviewer in the Pioneer project as well. She spoke at length with Aaron Grayson who was a Creek Freedmen. He too spoke in depth about the celebrations in the territory. In addition to the Creeks, it appears that Seminoles also joined in the celebrations as well. The notes made by Billie Byrd from that interview are transcribed below:

"Celebrations

An Interview with Aaron Grayson, freedman

of Hitchita Town (Tulwa), Okemah Okla."

Billie Byrd Interviewer

Indian Pioneer History

9-10-37

There was an annual celebration held each year from the period from 1870 on up until the early part of 1900, which was held by negroes and freedmen. The white people observed Independence day on July 4th while the colored people observed the Emancipation day on August 4th. The observance of this Emancipation proclamation was mainly for and by negroes and freedmen, yet the Indians and whites were welcome to attend the celebrations.

There were always good times, because no one became drunk, quarrelsome or tried to pick a fight but only a feeling of good comradeship was felt by all who participated in the events. Of course the Lighthorsement and United States marshals were present to check any trouble and to keep peace and order. Many new acquaintances and lasting friendships were often made at these gatherings.

When a place was chosen where the celebrations were to be held, an American flag was set up and a cannon placed nearby which was fired at certain times. When the day of the celebration drew near, the best and the most highly spirited horses were taken care of by being well groomed and fed to have them in fine shape and rested up to ride that day. The saddles were all decorated with ornaments and fringes which were draped down on both sides of the horse. The rear part of the horse were (sic) mostly covered by heavy fringing and sometimes these fringes were decorated with German silver.

The Indian men who rode horses wore what seemed to be fancy costumes but they were the clothes that were being worn in everyday life. There was a coat which was made of fancy printed calico. These coats were not only worn during the celebration, but all the time. They were highly and fancy trimmed by very bright and vari-colored material, had a large cape collared and heavily trimmed. The sleeves just above the elbow length were further ornamented with colored ribbons that hung in streamers. The trouser legs were both gathered above the knees with ribbons and tied into a bow. If a ribbon was not used, the trouser leg was stiffly starched.

When the day of the great celebration arrived, the people did not come poking around one by one, but they came in a group or by bands, such as the Bruner band, Tokpafka band, etc. These people had assembled at one of the tribal towns from where they had come to the celebration as early as they could. They came on horses at a gallop, laughing and joking and yelling and were heard miles away before they finally came to the chosen place of the event.

When these groups reached the place of the celebration, the band would circle around the flag pole and the cannon was fired off, which was a sign for the people to take off to one side, for the other band to march around the flag pole and the cannon fired off again. There were always cheering words for one another of the participants and friendly greetings from friend to friend.

A queen was often chosen for the occasion by a majority vote of the people and there were always several girls running for this title. My sister was once elected queen. The queen was crowned with a crown made of silk material. The elected queen was given a divided riding skirt which had been made out of calico and the best decorated horse complete with saddle and other accessories was donated to the chosen queen to ride that day. The queen was free to ride anywhere she wished but there were two mounted attendants always at her side whose duties were to help the queen mount and dismount on and from her horse and in any way assist the queen even when a runaway occurred.

It was mostly the women who attended to the fixing the barbecue while the idle ones spent their time riding to and back to a certain place and in exchanging jokes, telling tales and other loud and boisterous fun.

When the refreshment hour rolled around it was then that the Indians showed why they were present because they had come for the eats mostly. At the close of the day, everyone felt that this was a day that had been well-spent in good fellowship. At the end of the day, different groups left for their homes with as much banter as they had gathered. 

These celebrations have been held in Wetumka, and Wewoka vicinity and the last even was held at Tuskegee, a country trading store north of Okemah........."

* * * * * 

Both of the interviews reflect a close and amicable relationship among the various populations found in both Cherokee, Creek Nations and from Grayson's interview it is clear that Seminoles also celebrated freedom in August as well. It is not clear if there were emancipation celebrations in Choctaw or Chickasaw Nations. Freedmen in the northernmost part of Choctaw country actually were geographically close to Cherokee communities, so it quite possible that Freedmen from Skullyville, Oak Lodge and other communities, would have attended the events in Tahlequah, or Ft. Gibson.

The celebrations of those years also reflect an amiable rapport between Freedmen and tribal leaders. Socially the Freedmen and those "by blood" were not strangers to each other. And most notably, the tribal leaders did not hold anti-Freedmen sentiments, or exhibit blatant racial disdain that has been evidenced in recent years with leaders espousing various concerns about the Indian-ness of tribal Freedmen. Linguistic calisthenics are often played today, with clear lessons that can be learned from their ancestors of a century ago.

Perhaps with time, Freedmen descendants and other Territory descendants of the various tribes will revive a time of celebration of fellowship and camaraderie. Both communities, share the same historical landscape, they share the same soil, and the share the same history from the same trail. There is much to be learned from the ancestors.

A Closer Look at Susan Colbert, Choctaw Freedwoman

Enrollment Card of Susan and Israel Colbert, Choctaw Freedmen

In early January, I wrote a piece about Susan Colbert's interview in the Indian Pioneer Papers, by Gomer Gower was an interesting one.

Her voice was not heard, it was summarized and the voice telling the story was the interviewer who wrote about her Cherokee father, and her being placed on the Freedman Roll, which according to the interviewer, was a wise decision, for the Choctaw population was "protected" from countless numbers of "bogus" claims that would have resulted had this woman of mixed ancestry been treated differently.

I found the interview curious not only because of the biases expressed by the interviewer, but the fact that the reader was not hearing her voice---only his narration of her life.  I decided therefore to took at some records created 30 years earlier---her Dawes Card. 

-From the interview, it was stated that her father was Bob Parrot a Cherokee Indian.
-But from the Dawes Card it is revealed that her father was Tom Parris, A Choctaw Indian.

Enrollment Card of Susan Colbert with husband Israel Colbert, and their children

Reverse side of Enrollment Card.  Susan's data appears on line 2. Note her father 

is identified as Choctaw, and not Cherokee.

-From the interview it was stated that she married Tom Smith a Choctaw citizen who was half Choctaw, half Negro.
-From the Dawes Card it is revealed that Tom Smith was a Cherokee citizen.

Thomas Smith, a husband from a previous marriage was not Choctaw, 

but noted as Cherokee on her Dawes Card.

-From the interview it was stated that their marriage was very brief due to his cavalier lifestyle and he left shortly after their marriage.
-From the Dawes Card it is revealed that Tom Smith was around at least long enough for them to have had three children, who do appear on the card with her.

The children of Susan and Tom Smith are reflected on the Dawes Enrollment Card. 

-From the interview it was stated that she married a Choctaw Indian, Israel Colbert.
-From the Dawes Card, it was revealed that she married Israel Colbert a man once enslaved by Sam Colbert. (Also both of his parents were enslaved by Choctaw Sam Colbert.) 

Fathers and  Father's Slave owners indicated.

 

Mothers and Mothers' Slave Owners indicated

The lesson learned from the case of Susan Colbert, is that we must rely on multiple sources of information to truly understand the story of an ancestor. With Susan Colbert, she was interviewed in the 1930s and for some reason, her words were not produced, but merely her story was presented in the 3rd person. However, when one looks at the records produced 30 years earlier, a different story emerges about Susan Colber, her life, her husbands and her identity.  She was not the daughter of a Cherokee, but the daughter of a Choctaw.  Her first husband was not half Choctaw, but he was a Cherokee citizen.  

Truly in order to explore the lives of one's ancestors, it is imperative that as many resources as possible are utilized to tell the story, and to tell it accurately.