Fannie Rentie Bumpus & Family - Creek Freedmen

Fannie Rentie has an amazing history. She was the daughter of Picket and Mary Rentie, and during her lifetime she was known by multiple names. Among her surnames were Rentie, Chapman, Island, Bumpus, and Ensley. In spited of her multiple names and records in scattered places, her story is still a rich one to tell.

On her Dawes enrollment card, nothing appears to be very complicated about her story. Her personal data is recorded on Creek Freedman Field Card number 584. She resided in Boynton area. She was the daughter of Pickett Rentie and Mary Rentie. She appeared in front of the Dawes Commission in 1898 for herself and her children Alice, and George. Alice would later pass away before the enrollment process was completed. Her husband at the time was Willis Bumpus, father of the two children.

Enrollment Cards for the Five Civilized Tribes 1898-1914
NAI Number 251747, Records Group Title: Records of the Bureau of Indian Affairs, Record Group Number 75
Creek Freedman Field Card #584

Reverse side of same card

 And as a member of the Creek Nation, many of the records pertaining to her Dawes Case are not available with the application jacket. However, much more can be obtained about Fannie, nevertheless. In fact the issue about her many surnames can be found in the Land Allotment records (which are all online on both Ancestry and Family Search.) There were numerous interviews about the land she was to receive, the condition of the land, improvements upon it and more.

In 1903, when she was being interviewed regarding her selection of land, she was then Fannie Ensley. There was much discussion about her parcel of land. She was making a selection for her daughter Ann who had not yet passed away. Also present was Thomas Ensley, who was at that time her husband.

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)

However, more interesting details about Fannie and her parents and their lives within Creek culture and community are found with her interview made in the 1930s as part of the Indian Pioneer Project. She was interviewed in 1937 and she told fascinating aspects of her life. She made several references to old communities that had ceased to exist in the 1930s, including Old Agency.

The University of Oklahoma Western History Collection, Digital Collections, 

Indian Pioneer Collection, Volume 17,  Interview with Fannie Rentie Chapman 

Same as above

(Same as above)

As mentioned earlier, her land allotment file was full of data, as there was much controversy about her right to certain parcels of land. At the end of her interview she makes mention of the fact that she lived on her land for many years, but later lost the land. (If one is a descendant of Fannie Rentie Chapman Bumpus, Ensley, then they are strongly encouraged to obtain the allotment application file. Dozens of pages are contained pertaining not only to the land itself, but also to the various husbands, that Fannie had and the names she used when some of the land transactions occurred.)

Fannie's interview for the Indian Pioneer project will take the reader more deeply in the life of late 19th century pre-Oklahoma life. And the interview speaks vividly to multiple aspects of life within the Creek Nation, for Freedmen as well as for all individuals living near Muskogee and the now gone community of Old Agency.

******************

(This is the 19th article of 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.)

The Legacy of Samuel & Betsey Mahardy, A Story of Seminole & Chickasaw Identity

The family of Betsey Mahardy of the Seminole Nation presents a very complicated and complex family from Indian Territory. The story is complicated not because of size, but because of the family's personal identity of itself, as well as the official label placed upon them. It is complex because of the many "types" of lives lived by the family and the generation that preceded them.

The family story is one of a family of free people of color, of enslaved people, of those who intermarried between tribes and of Africans who also had spouses who were Indians as well. The case also includes one of identity and affiliation that will be reflected in one of the more extensive interviews that can be found.

Betsey Mahardy and her family resided in Wynnewood, Indian Territory in the Chickasaw Nation. An application was made in 1899 in front of the Dawes Commission to enroll Betsey and her children as Seminoles. It was stated that she belonged to the Ceasar Bruner Band of Seminole Freedmen. She was 57 years old at the time and had once been enslaved by Seminole Sam Bruner.

Her sons were Richard Bruner, Samuel Mahardy and Lyman Mahardy. Betsey's parents were Charlie Stedham, and Eliza Canard. Her father was once the slave of Sallie Stedham, and her mother was a slave of Seminole Wiley Canard.

Her first husband, the father of her son, Richard Bruner, was Sam Bruner, a Seminole Indian, and thus, always free. He had died during the Civil War. Her second husband was Wyatt Mahardy, the father of her other two sons. The question arose when their son requested to be transferred to that as Chickasaw by blood. That would become the focus of much discussion that will be illustrated in the application jacket and series of complicated interviews to follow.

However, it should be noted that on the front of Betsey Mahardy's enrollment card, it was noted that Wyatt Mahardy was actually a Chickasaw by Blood. The reverse side of the card reflects that he was born free and had not been enslaved.

And, most interestingly, on the enrollment card itself, there was a clear boldly written notation that explains the entire issue---Betsey Mahardy was married to a man who was not Seminole, but actually Chickasaw. But the note from the commission on the card, pointed out that though he was Chickasaw,  "his father was a Negro."

The National Archives at Ft Worth; Ft Worth, Texas,
USA; Enrollment Cards for the Five Civilized Tribes, 1898-1914;
NAI Number: 251747; Record Group Title: Records of the Bureau of Indian Affairs; 
Record Group Number: 75
(Also microfilmed as National Archives Publication M1186 Seminole Card #843)

Source: Same as above.

(Close up of image on front of Mahardy card)

The Interviews

The application jackets, contain one of the most complicated cases of identity, belonging, recognition and self identity, and several pages are included here. What appears on the surface by looking at the enrollment cards to be a simple case took many directions as the case of Wyatt Mahardy unfolded.

The outside cover of the file reveals the complicated nature, of the issues contained.

Several pages of letters appear in the front of the file, and I am presenting the "Statement of Case"that summarizes much of the case. Note that the focus was placed upon the son Samuel and the request made by the father to have him removed from Seminole Freedman status to that as Chickasaw by Blood.

Then, the interview begin. Betsey Mahardy points out that she was actually Creek, and thus casting doubt into data that appears about her on the enrollment card. She states that some relatives of her were the ones who had enrolled her as a Seminole Freedman, but she clearly states "No sir, no Seminole Indian ever owned me."

She pointed out that her sister "Ben Bruner's wife" was the relative who enrolled her, but her identity was that as being Creek, and not Seminole. The interview also goes on to inquire about her marriage to Wyatt Mahardy as well as her first marriage that was performed by John Ishtone, a well known Seminole preacher.

It was revealed during the interview that Wyatt Mahardy was now deceased, and had passed only a few months before.

An interesting exchange occurred about whether Betsey was Creek or Seminole. She explained how at the time the war began, she was visiting her sister who was Seminole, then all of them had to leave and go south into Chickasaw country to avoid the war.

Questions about her son by her first marriage then arose, and she explained how she was married to a Seminole, which brought about the question:

 Q."What do you mean by saying you was a slave and married to this Indian? A. "Indians has slaves."

 Q. "You said you were married to Bruner who was an Indian?" A. "I married him."

She went on to later describe issues about payments and life in the Territory, including whether the children attended Indian school.

A very strong statement of support for Samuel Mahardy came from John Thomas a Chickasaw by blood. He confirmed much of what Betsey had said about their coming into Chickasaw country during the war. He also confirmed that Samuel had attended Chickasaw schools and had boarded with him, while going to that school. He confirmed that Mahardy was always viewed as being Chickasaw. He also confirmed that Wyatt Mahardy had received payments on behalf of the boy Samuel, while attending school, and he, John Thomas has witnessed Wyatt Mahardy receiving payments.

The interview with Samuel Mahardy himself is most revealing, and he tells a fascinating story about himself, his childhood and his identity as a Chickasaw. Having once been given land as a Seminole freedmen he returned the certificates awaiting correction or adjustment to his status as being Chickasaw.

He confirmed that his father collected Chickasaw money on his behalf, and pointed out how his father once purchased red boots for him and a fine saddle for his mother.

The most clear statement by Mahardy and how he identified himself  was when the questioning went back to his status as a Seminole. He interrupted the questioner and made a powerful statement:

The entire portion of his interview appears below.

Samuel explains the confusion of how he came to seen as Seminole and his objection from his early years and insisting on his strong identity as Chickasaw.

The young Mahardy recalled how Chickasaw officials came to their home and even spent the night there, took down the names of the family, and he would later learn that their names were stricken from the Chickasaw rolls. Clearly the young Samuel wished to be officially recognized by the tribe where he lived, was a part of his entire life, and was adamant about his being recognized by the officials as part of the community in which he had been a member his entire life.

There were more pages in the file, but the final decision was not made in Samuel Mahardy's favor. His name remained on the Seminole Rolls.

Many times, the issue of whether one is "Indian" or not arises. In this case, clearly Samuel Mahardy was Chickasaw. Not only by blood, but by culture and identity. Yet, he was treated differently because of the "Negro" blood from a grandfather. The current practice of the day to insure that a perceived "stain" from African blood would be his identity, thus enforcing a racially influenced policy of racial "superiority" and a racist "inferiority" to be place on having an African presence.

Betsey would remain on the Seminole lists also though she stated that she was Creek and not Seminole. The nations were clearly close to each other geographically, and contact among people was fluid. The Mahardy family is clearly a family with blended cultures, blood lines, and tribal histories. Theirs is one that reflects a true "melting pot" that was the life of families in Indian Territory, and it is one that can be studied from many perspectives. The Mahardy legacy is richly rooted in multiple tribes, and is one that exemplifies the complexity of life in a pre-statehood land that would eventually become the state of Oklahoma.

* * * * *     * * * * *     * * * * *

This is the 10th article in a series devoted to sharing histories and stories of families once held as slaves in Indian Territory, now known as Oklahoma. The focus of the series is on the Freedmen of the Five Civilized Tribes, and these posts are part of a project with a goal of documenting 52 families in 52 weeks.

Historical Society Partnership Brings Forth New Records

Databases on Ancestry For Oklahoma & Indian Territory Research

In the fall of 2014 a special partnership between the Oklahoma Historical Society and Ancestry was announced. It was announced that some unique collections and holdings at OHS had been digitized by Ancestry, and they were now being made available to the public. One feature that many Oklahoma researchers learned right away were the images of the Dawes Cards, in the original color. This was a welcomed treat, because of the differences that the color images present.

However, it is clearly understood that one record set does not present the entire story and that there are many more records for those who have Indian Territory history as an interest. Thankfully the partnership has brought to life some amazing records previously unavailable outside of Oklahoma. These records are no in themselves "new". They are "new" in terms of their availability to the public more easily and are "new" to a wider audience.

Now, it is widely known by many that there are thousands of pages with images of records created decades before the Dawes Rolls, and for the tenacious researcher, they also should be examined in order to tell more of the ancestral story. These "new" records were made years before the Dawes Rolls, and the hold incredible information for researchers.

I have recently written two articles recently reflecting some of my own finds among these new records, and those articles can be read my Choctaw Freedmen Blog.

And since last fall's announcement, it has taken several months for me to analyze the actual content of the various databases and to note the differences between them. In addition, I have also found my own way of locating them quickly, and I am happy to share what I have been able to learn about them with my readers. 

The four databases listed above are massive, and each one holds a wealth of data, that I have outlined with screenshot images below.

Finding The Databases Quickly:

I have personally found, that the quickest way to get to them is to go outside of Ancestry to get back in. I make quick Google search with the following words: Ancestry, Oklahoma and Indian Territory.

By typing these words, this will bring all four of the databases to one page on the google search. See the following screen shot:

Google Search Results for New Oklahoma Collections on Ancestry

When on the Ancestry site, simply click on the desired collection and begin the search. It is important however to fully understand what each database holds, so I have inserted some screen shots from the site to illustrate the contents of the database.

1) Oklahoma and Indian Territory Indian Census and Rolls 1851-1959

When on Ancestry, when clicking on the "Browse" Button the holdings appear like the illustration from the screenshot below.

                  The following screenshot reflects is a list of all of the holdings found in that database.

2) Oklahoma and Indian Territory Dawes Census Card for Five Civilized Tribes 1898-1914

This is where the Dawes cards, often called Enrollment Cards can be found. NOTE---there is another category on Ancestry that says Enrollment cards, but it is really an INDEX to the Enrollment Cards, and not the cards themselves. To see the actual Dawes Card--this database is the proper index to find them.

The following screenshot reflects selections that consist of the following:

3) Oklahoma and Indian Territory Marriage, Citizenship and  Census Records 1841-1929

Included in these records:

4) Oklahoma and Indian Territory, Land Allotment Jackets, for Five Civilized Tribes 1884-1934

The choices in this collection are seen in this screenshot image:

Hopefully this explanation of some of these new databases will assist many Indian Territory researchers in exploring their ancestral story. For many years, the focus has been exclusively on one set of records, but now as a result of the partnership and this recently digitized set of records, options are available for researchers, to explore families more easily and more efficiently.

In a future post, I shall present examples of the data to be found in some of the individual collections.

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.

Cherokee Freedmen Voting, Since the 1800s

"I cast my first vote for chief of this Nation in August 1895, but the first vote that I cast was cast at the election of the Mayor of Tahlequah in the spring on 1895". ~ Ave Vann son of Clora and Joe Turk Vann.

          ~~~~    ~~~~    ~~~~~ 

An interesting post today was shared in social media from a recent article from the Cherokee Phoenix pertaining to the upcoming elections. A letter from the BIA acting Regional Director was written earlier in the month declining to approve LA-04-14, an act to amend the election code of the tribe. A recent phone call between Cherokee Nation representatives and the Department of the Interior addressed the intentions of the tribe to comply with an order from 2011. That particular order from September 2011 came from the United States District Court. 

According to the Phoenix article "That order was set to ensure all Freedmen voters would have the opportunity to participate in the election of the Principal Chief as well as give access to and have rights and benefits the same as all Cherokee Nation citizens." I personally found this to be especially interesting, because this week, while engaging in research for a client, from a Civil War Pension file from the 1890s I found a unexpected reference to a vote in the Cherokee Freedman, by the voter himself.

The case was that of a Civil War widow. Her name was Clora Vann, and her husband was one of the under-mentioned soldiers from the Civil War--black soldiers of the Indian Home Guards. There were several dozen men of African Descent who served in the Indian Home Guards. The soldier in this case was Joseph "Turk" Vann, who served in Company M of the 3rd Regiment of the Indian Home Guards.  He was also referred to as Joe Turkey, and Turk Vann, by many who knew him in his regiment.

Civil War General Index to Pensions 1864-1934, Washington, D.C.
National Archives and Records Administration  T288 546 rolls

After the former soldier's death in the 1890s his widow Clora Vann who lived in Tahlequah filed for a widow's pension. She was awarded her pension after she was able to establish proof that she was truly married to this Union Army veteran.

Among many pieces of "proof" were the testimonies and depositions made by the men who served with her husband, and who knew them to be husband and wife. The file was full of many references to his history, his ties to the well known wealthy Vann slaveholders,  and the other Vanns of Tahlequah. The file also makes many references to the soldier's name, as he was often known by a Cherokee Name as well as name "Turk" and "Turkey" in English.

But another item caught my eye from one of the witnesses. That came from her son, Ave, who also spoke on his mother's behalf.  A question arose about his age. To respond to the question of age he pointed out that he met the age requirement in the Cherokee Nation as a voter was 18 and that he was old enough to have cast a vote in recent elections.

From Widow's Pension file of Clora Vann,
widow of Joe Turk Vann, Company M, Indian Home Guards

Ave Vann's statement about casting his vote stood out and caught my attention, especially since the issue of the upcoming vote and the rights of Cherokee Freedmen is still an issue. (Interestingly the soldier Joe "Turk" Vann was the son of as well as the slave of one of the old Vanns of Tahlequah, including the family of the elder Ave Vann well known in the tribe at that time. And as the file reflected, his own son also bore the same name.)

It is often debated even today by many, in the nation that Cherokee Freedmen had no part in the nation, and never participated in the affairs of the nation, yet, here was a file of a man who served with one of the few Union regiments from Indian Territory. (Most Cherokee regiments were, in fact southern sympathizers and fought with the Confederates.) The son of the soldier in this case clearly pointed out his own participation in his nation as a citizen and as a voter. And as he pointed out that when he was of voting age his voting was never challenged by the Cherokee Nation. "I just handed in my ticket like the rest, and my name was put down on the list. 

As issues of the upcoming elections still address the rights of Freedmen, the pages of history reflect that the Freedmen were there, living under the laws, and participating in the electoral process.

Hopefully the historical presence of those once enslaved in the Cherokee Nation will be acknowledged, and will not be wiped out by malicious expulsion votes, nor maligned by the linguistic calisthenics thrown by some individuals labeling Cherokee Freedmen descendants as  "non-Indian Freedmen".  Carefully, they never referred to Freedmen descendants as called "non-Cherokee" Freedmen, because they can't dispute that in fact, that is what they truly were.
It is hoped that those of all of the respective nations from the pre-statehood Territory, with ties to the nations of their ancestors' birth, will all be recognized for their human presence, and contribution to the tribes, by their labor, their service and their lives.

"Cherokee Rose", Explores Life on a Cherokee Slave Holding Plantation

A BOOK REVIEW:

Cherokee Rose by Tiya Miles

Cherokee Rose

Cherokee Rose is a book that caught my attention, because it is an area in which many African Americans feel is part of their history.  

The author is MacArthur fellow Tiya Miles  and in this book she looks at descendants of people with connections to Cherokee and Creek Indians. I made an oral review of this book on my weekly podcast on April 3. However, it is also imperative that I bring this book to the attention of readers here, as well.

The author bases the story of Cherokee Rose, loosely on the history of the Chief Vann House, in Georgia. But she brings it to light in the lives of three women of color who all have ties to the Georgia plantation. One of them, lives in modern day Oklahoma, is active in a Freedmen's descendant's group, and is in fact, a Creek descendant of African Creek leader, Cow Tom.

My personal interest in this book, is based on my own family history  with one group of my ancestors who were Choctaw Freedmen who were once slaves in the Choctaw Nation. I will say that reading this book is was a special treat, because on the pages one can get a rare and seldom told story of life on a Cherokee Indian slave-holding estate. The James Hold plantation in the book, is a fictionalized version of the real James Vann estate. 

The Cherokee slave holding family, upon whom the story is loosely based was the Vann family, connected to Chief James Vann, a wealthy Cherokee slave holder. The three main characters are all versions of people whom we may feel that we already have known or have met. They are prototypes of women living today, one of the characters, a woman of means and education, another who has ties from the Muscogee Creek Nation and who is an active member of her Muscogee Creek community, and another--a writer seeking a valid story to tell. All of the characters found a strong interest in the estate, and what unfolds is an interesting tie that each of them has to the historic household, and estate. One even sees characters who are somehow self appointed "keepers of the flame" with their plans for the future of the estate. All are somehow familiar, yet still strangers.

The book wanders between places in time, from the present day to the plantation era, through the words of the people of the past. And as the subtitle describes it, it a story of "Gardens and Ghosts" and the reader will find him/herself seeing the grounds, and the greenery from herbs to the lovely Cherokee roses also upon those grounds. And those of us with close ties to Oklahoma will appreciate so much from the seeing the carefully chosen names of the characters to the roles that each of them in the story have in relation to the past.

As a reader, I recognized versions of  people that I have met over the years. including those who perceive a tie that they cannot document. I appreciated seeing the researcher, the preservationist, and the genealogist who eagerly sought their history on AfriGeneas, and others who have only family lore to guide them. Tiya Miles carefully brings in those with historical family lore and brings those persons in direct confrontation with the reality of events of the past. It was carefully constructed. I can only say that I saw persons that I have seen from "Dartmouth to Durant" and places beyond. This book describes so many of the various  "types" of souls who wander the trails of the African-Native experience, and one will walk away from the book understanding how some stories are often misunderstood, but yet still so important to truthfully tell.

Though fiction, this story has a thoroughly documented basis upon which this narrative is told. Author Tiya Miles won a MacArthur fellowship because of her ground-breaking work on exploring the lives of the African experience as slaves in Indian communities. The story is so well written and I can only say those with ties to Oklahoma, or parts of the south and south east need to read Cherokee Rose. I personally have to thank Dr. Tiya Miles for writing this story. 

Now for those who are interested in the historical background of the Chief Vann historic house and estate, read her work The House on Diamond Hill, which will provide this story. And those who study Indian Territory and its history, rarely see this story told, and even more rare is the story told about life of the enslaved even before removal.

In a general sense as a descendant from enslaved people both from Indian Territory, and also of the  American South, I note that few stories ever go beyond  those tales of horror and of cruelty.  Well now someone has effectively done that. The past is there, but so are the descendants, the survivors.

Thankfully, there are new scholars who are looking into this history and I personally await the fruits of their labor. I hope to read the stories from Tahlequah to Idabel--because there are the scholars among us, who have this area as specialty, as a home, and as an academic focus.

A wider audience not only wants to hear and to read more, we need to have these stories, and Cherokee Rose is the beginning.

I urge you to obtain a copy of the book, as I think it is a critical one to have in your library.

New Records on Ancestry Open Doors for Oklahoma Researchers

Ancestry: Oklahoma and Indian Territory Indian Census and Rolls:
Adopted Whites, Delawares, Shawnees and Freedmen
Tahlequah District

For those researching family based in Oklahoma and who lived in the communities of the Five Civilized Tribes that resided in Indian Territory, it is important to understand all of the data, and to utilize all of the essential record sets reflecting the various populations.

On Ancestry, an amazing collection has been made available for Oklahoma researchers. But it can be tricky to learn how the records are organized and how they can be found. In the community reflected above, the image was found in a larger collection called, "Oklahoma and Indian Territory Indian Census and Rolls 1851-1959. That is a span of over 100 years. With such a span of years---it is recommended that first one confirms that the family is Oklahoma based and was for several decades before statehood, which occurred in 1907.

If the family did not live in the land that became Oklahoma for at least 4 decades prior to 1907, a search for an ancestor among these records, might be futile. (Of course there are exceptions, which included to those who migrated to the Territory, during the years of the Land Rush (1889) and other subsequent years.) However, most people found in this category of records, will be found in many other records, in particular the Dawes records. In other words, it is suggested that one not begin a search for an Indian ancestor with this collection, before exhausting the Federal Census, and then the Dawes. These records will be the beginning point for additional ties to the nations. Of course after obtaining the extremely data rich information with census and Dawes records, then earlier records such as the 1896 roll, reflected above will add additional flavor to the family narrative.

In the case of the collection above, this reflects the 1896 census of the Tahlequah District of the Cherokee Nation, and this particular collection included the populations adopted by the Cherokee Nation: Adopted Whites, Delawares, Shawnees and Freedmen--(former Cherokee slaves, and their children.)

Because of the enormity of this collection---it is important to look at all of the pages of the collection. In the case of Adopted Freedmen, about every four or five pages, a notation appears at the top of the page. A line is drawn through the words reflecting Blood quantum, and the notation points out that the data collected in that column reflects the data,  "Where Born" in regards to the birthplace of the persons enumerated. C. N. is an abbreviation for Cherokee Nation. See the following illustration:

Top of page for 1896 Census showing Adopted Freedmen

Close Up of column reflects the data recorded in the "blood" column on page for Adopted Freedmen. The words "Where Born" reflect the information recorded. C. N. means "Cherokee Nation"

For the person who is just beginning Indian Territory research, it is important to know that everyone reflected on a census such as this one, there will be much for data on the family by researching the Dawes Rolls. Hopefully Dawes records have already been obtained. (Dawes records are found on Ancestry and Fold3

A word of Caution

If the genealogy process is new to you, then it is emphasized that you must look at 20th century records first and connect your family to the generation to preceded it. Connect yourself to your parents,  your parents to your grandparents, the grandparents to the great grandparents. And there should be a sound geographic element for the family--even in the family migrated at some point in time.

This is mentioned because there can be a major temptation start the genealogy process by choosing to first look at 1800s Indian census records in order to "prove" Indian ancestry, before embarking on 20th century basic census and vital records research. Also remember to connecting the family year by year, to the community from which the family came. For example, if the family being researched always lived in Tennessee, but the name being researched appears on an "Indian census" in what is now Oklahoma, there is a possibility that there might be a coincidence of names, and the Indian Territory document might not be the Tennessee based family being researched. In fact it is most likely that the Indian Territory document is not the Tennessee based family. 

Also note that many names are frequently common names. So surnames such as Williams, Jones, McIntosh, Ross, Davis etc. appear in many communities in Indian Territory and also in the United States.  So it is important that one is certain of family ties to the Territory. If the family lived in Tahlequah District, then they will also be found in the 1900 and 1910 communities in the Tahlequah District. Always  ask yourself: Is this your ancestor? Or is this someone who bears the same name?

Finding the Records

Since Ancestry has recently digitized many new records from Indian Territory and Oklahoma, it is important to know how to find them.The most efficient way is to go to the Card Catalog and type in the name of the collection, and when the search box opens, one can then place the names of the persons being researched. In the case below, by typing in the words "Oklahoma and Indian Territory" the image shown below will appear.

Finding Indian Territory Records on Ancestry via Card Catalog
This screen shot illustrates what will appear,

 The collection is enormous and is an amazing collection of records from multiple tribes. There are 41 different collections to research.

The new collections recently digitized have begun to open more doors for Oklahoma based researchers. Tjere are new records to examine and this newly digitized collection should assist many genealogists in exploring their pre-Dawes era ancestry.

Dawes Records are only Part of the Story

Two cards reflecting Charles Alexander Creek Freedman

 

When researching families from Indian Territory, especially those whose families are reflected on the Dawes rolls it is important to know that the entire story does not rest with Dawes Records.  The Dawes Records began when the allotment process started in the 1890s that would eventually lead to Oklahoma statehood in 1907. The Dawes records primarily cover the years 1898-1914. In those final years the New Born and Minor children were completed to include those children born after the initial interviews had begun. Nevertheless the Dawes files do reflect a useful record set for those who descend from families tied to the Five Civilized Tribes, Cherokee, Choctaw, Chickasaw, Creek and Seminole nations. With Freedmen files the data is especially treasured, because the information can reflect the parents, and the names of slave holders as well.

 

However---not every file was completed in the same manner, and it is always wise to look at earlier documents. The tenacious researcher will benefit greatly from exploring as many documents as possible. It is hoped that the ultimate goal is to tell the family story. Unfortunately for some people the only goal is citizenship, and many once completed they might terminate their research. And some, if tribal enrollment is not obtained, they too abandon the research although much more data might be found on the family's unique history.  The greater loss is that the family may be missing out on more details of a rich family history. Hopefully these few records might encourage the researcher to keep going.

 

In the case of Creek Freedman Charles Alexander whose card is shown below, one sees a man from the Creek Nation, who lived in Bearden I.T. His card was on Creek Freedman card 1855. He was a member of North Fork town, and his name had also appeared on the Dunn Roll.

 

National Archives Publication M1186 Creek Freedman Card #1855

 

Unfortunately, the reverse side of his enrollment card yields no information about his parents, nor any additional ties to the nation.

 

The reverse side of the card for Charles Alexander revealed no additional information

 

 

Prior to the creation of the Dawes Rolls the Creek Nation had begun their interview process earlier and a set of records that still exists is known as the Old Series Cards. The Old Series Cards preceded the Dawes Cards, an in some cases additional information about the family can be obtained.  Charles Alexander had a card that was part of the Old Series and it reveals a good amount of information about him.

 

Old Series Card of Charles Alexander, Card #12

 

From the Old Series card, it is learned that he is the son of Isaac Alexander of the Chickasaw Nation, and Polly Ann Grayson Alexander. He is the uncle to Priscilla and Sam King, who were residing with him at the time. All were residents of North Fork Town (colored) and the relationships are clearly spelled out.

 

The Old Series Creek Cards need to be addressed more in depth, for in many cases they can unlock doors into more of the family history, and may be the key to revealing more family stories. These cards are arranged by district and card number, and they typically do not correspond to the Dawes cards by numbers. More information about the Olds Series Cards can be found HERE.

 

In some cases both cards will provide good information. The Old Series cards, often describe the relationships between family members in more detail, and explain relationships often more clearly.

A good example is the case of Caroline Bruner, another Creek citizen. The data is rich on the Old Series Card bearing her case.

 

 

The hand written piece on the right side of the card describes clearly several relationships between parties listed on the card. 

 

Front Side of Caroline Bruner Card

National Archives Publication M1186 Creek Nation Card #523

 

Reverse Side of Caroline Bruner Card

 

The Dawes Card reflects people in the household but not as clearly as the written text on the Old Series Card. However, the critical information pertaining to the identity of the Creek slave holder on the Dawes Card, and this is data useful to the family historian, and information that the careful researcher will want to incorporate into the family data.

 

These are two small examples of how all records bearing the name of the family are essential to telling the story completely and accurately. Hopefully it will inspire others to look at earlier records as part of the research process.