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

Free People and Property in Post Civil War Indian Territory

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

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

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

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

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

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

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

Fanny Parks and Family, Chickasaw Freedmen

This is a story of a blended family with ties to both Chickasaw and Choctaw Nations. This is also a story of people who were bi-cultural and bi-racial. Hettie Lucas and her daughters were enrolled Chickasaw Freedmen. However, this family also has strong ties to Choctaws as well. They lived in the northern part of the Choctaw Nation in Oak Lodge in the 1890s in the Skullyville area, and they had put roots there for some time. Hettie Lucas the family matriarch appeared in front of the Dawes Commission October of 1898. Her interview was recorded, but like many Chickasaw Freedmen it was summarized and the original interview was never included in the file.

On the same day, her daughter Fanny Parks appeared in front of the Commission as well. Fanny applied for the enrollment of her son, Montville and her daughter Ardena Darneal. One thing is significant about the card. A telling note reflects another story not often as visible to many who search I.T. families--Fanny Parks had at one time a relationship with a nearby neighbor--Silas Darneal, a Choctaw Indian.

Chickasaw Freedman Card #927

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

Note highlighting the relationship between Fanny and Silas Darneal:

(Source: same as above)

Fanny was the daughter of a Freedmen as both of her parents had once been enslaved. At the same time she lived in a Choctaw community, and within a nation that had at one time declared marriages between Choctaws and those of African ancestry to be criminal acts--felonies. However, as the story of humankind unfolds, it is clear that personal relationships between people cannot be successfully legislated. And it is also evident upon looking at the reverse side of the card, that Silas Darneal and Fanny were the parents of the child Ardena.

Much more about Fanny's ancestry is learned from the enrollment card. Her father was Tobe Colbert, and her mother was Hettie Lucas. Tobe Colbert had once been enslaved by Jas (James) Reynolds, and Hettie Lucas had been enslaved by Lem Reynolds. Fanny's son Montville Parks was the son of William Parks who was not a citizen of the Chickasaw Nation. Ardena's father was Silas Darneel. 

Three things stand out on this card:

1) Fanny's parents were both still living at the time of the Dawes Commission. When a parent was deceased it was marked. In this case, with both parents still living, that suggests that more can be found on this family, because both Tobe Colbert and Hettie Lucas would have enrollment cards, taking this family back even further.

2) The father of Fanny's children were mentioned, and what is not often seen is that Silas Darneal, the father of Ardena was a Choctaw Indian. This is the second time on the same card that the father's Choctaw status was pointed out on this Chickasaw Freedman card.

3) Darneal was still living and would also have an enrollment card, thus taking this family farther back in time into their Choctaw lineage.

(Same as above)

Tobe Colbert Enrollment Card

Tobe, the father of Fanny, lived in Tishomingo during the years of the Dawes enrollment, and applied for enrollment in September 1898. He clearly did not live in Choctaw country as did his descendants, but remained in Chickasaw country. Tobe Colbert, was the son of Philip Colbert who was enslaved by Lem Colbert. Tobe's mother's name is not given, and therefore unknown. He enrolled with his wife Charlotte who had been enslaved by Jackson Kemp.

Chickasaw Freedmen #809

(Source: Same as above)

Application Jacket

Again, instead of the traditional interview with questions and answers, the commission replaced the real dialogue with a two-sentence summary.

National Archives Publication M1301

Applications for Enrollment

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

Hettie Lucas Card & Interview

Hettie Lucas, Fanny's mother was also enslaved by the same James Reynolds who had enslaved Tobe Colbert. It is clear that they no longer lived together, as he was married to Charlotte, and Hettie did not enroll with him. By her name she could have possibly re-married, but it is not clear and not stated. Her parents were Bill Reynolds and Tempy Reynolds, and both were by that time, deceased.

Chickasaw Freedman Card #925

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

Hettie's interview was longer than one sentence, but it was clearly still a summary, because the questions asked were not included. There is no indication when Hettie may have left the Tishomingo area to relocate to the Choctaw community of Oak Lodge, but is from there where she was interviewed and clearly lived.

National Archives Publication M1301

Applications for Enrollment

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

The Darneal Choctaw Enrollment Cards:

Silas Darneal is enrolled on card Choctaw Card #2696. He lived in Skullyville County in the Oak Lodge area, as did Fanny and her family. He was married to Henrietta and had a family with her. The children Elijah, Dallas, Ida and Emma. They were siblings to Ardena, although they most likely never met in their lifetime.

Choctaw Card By Blood #2696

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

Silas Darneal's father was James Darneal. He was enrolled on Choctaw Card #2670. His parents were Anselem and Betsy Darneal. They are direct ancestors of Ardena, and from the mother Betsy, the Choctaw line comes.

Choctaw Card by Blood #2670(Same as above)

Life in the Choctaw Nation

For unknown reason, Fanny's mother Hettie moved to the Choctaw Nation and remained there. It is not known when she moved from Chickasaw country northward into the Skullyville area, however, she remained there. Fanny had clearly settled there as well, eventually and raised her children there. Her life, and associates were firmly planted in the Choctaw Nation, and her children and subsequent generations would remain in the same community for over a century.

Choctaw Heritage of the Fanny Parks descendants
With this documented tie to a Choctaw by blood, one might assume that in spite of their registration as Chickasaw Freedmen, any of Fanny's children or grandchildren that were direct descendants of her daughter Ardena, be eligible for enrollment as Choctaw citizens. However, that is not the case. In fact, several years ago a direct descendant of Ardena Darneal applied for enrollment to the nation. Their application was rejected, and like many Freedman descendants, the rejection was one of many that have routinely become commonplace for Oklahoma based tribal descendants especially of descendants of Freedmen.

However, it is clear that the grandchildren of Ardena Darneal, great grandchildren of Silas Darneal, great great grandchildren of James Darneal, great great great grandchildren of Anselom and Betsy Darneal passed their history and legacy down the line to their descendants. Although the family has a documented tie their story reflects a complex and colorful history that cannot be overlooked.
Ardena was a Chickasaw Freedmen, and likewise, she was the daughter of a Choctaw by blood.

Her life and legacy are strongly rooted in the soil of Indian Territory. One of the grandchildren of Ardena Darneal, and great grandchildren of Fanny began working on the restoration of the Roseland Choctaw Freedman Burial ground which lies adjacent to the Choctaw Nation Skullyville Cemetery.  Many of those buried there were once enslaved by the people on the other side of the fence that separates the two communities. The descendants work to keep their family legacy alicve.

Fanny's family today still resides in the old Skullyville community and many live in Fort Coffee today. The family has established a presence for over 100 years in the same community, living and contributing to the local community. May the legacy of this Chickasaw/Choctaw blended family continue to thrive and prosper.

This is the 43rd 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.

Minnie Grayson Allen, Creek Freedman

As challenging as it is to research families from the Creek Nation, it is still worthwhile to explore the records and families presented as part of the Dawes records. One of the many lessons when studying records from Indian Territory is how many people from one nation lived in another part of the Territory, and with Creek Freedmen such was also the case.

With Creeks one will always see a reference to "tribal towns" which in many cases did not reflect where they lived. One "belonged" to a town while living in another nation's jurisdiction geographically. The case of Minnie Allen is a such a case. In this case Minnie Allen was a Creek belonging to North Fork Town, but resided in Stonewall, in another nation entirely.

Minnie Grayson Allen resided in the heart of the Chickasaw Nation. She was only 21 years of age, and was a member of North Fork Town. Her name had previously been mentioned on the Dunn Roll, the 1890 Roll and the 1895 Roll. At that time on the much earlier Dunn Roll her name was listed as Minnie Grayson.

Creek Freedman Card #1461, Field Card #1617
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

On the reverse side of the card, the names of her parents are found. Her father was Daniel Grayson, and her mother's name was Sallie Grayson. Her father Daniel was also a member of North Fork Town. He had at one time been enslaved by Robert Grayson. Her mother Sallie, though deceased at the time, was said to have been Chickasaw Freedman.

(Same as above)

Minnie and Siblings

Because of the Chickasaw Status of the mother, I decided to look for a possible tie to Chickasaw Freedmen. In addition, the fact that Minnie resided in Stonewall, I felt a need to look. Surprisingly, Minnie's family was located on a "cancelled" Chickasaw Freedmen card.

Sure enough, right there in Stonewall was a card reflecting Minnie and all of her siblings on the card. They were all siblings on the card--Mary, Minnie, Curtis, Hattie, Pearl, and Mary's six month old child Wallace Frazier. All were on Chickasaw Freedman Field Card, #67

Chickasaw Freedman Card #67

Upon close examination, it is clear why this card was cancelled, as all of the people whose names are inscribed on the front of the card were actually transferred to Creek Cards.  Notes on the bottom of the card as well as written on the right side of the card, in red, highlight the final outcome and the specific cards in the Creek Nation where they were later enrolled.

(Close Up of notes on front of card

On the back side of the card, it is clear that the are all children of Daniel and Sallie Grayson. Also on this card it is revealed that Sallie Grayson had also been enslaved at one time by Winchester Colbert.

(Same as above)

.

One small note on the bottom of the front side was also revealing, for it noted that there was a testimony made by Daniel Grayson. That suggested that Daniel Grayson the father was still living as I  had suspected. I then took a look again at the Creek cards, and sure enough, the children listed with Minnie on the cancelled Chickasaw card, Hattie, Curtis and Pearl, were found on a Creek Freedman card, listed with their father Daniel, on Creek Freedman Card #873, Field Card #893.

Another generation found
On the back side of Daniel Grayson's card, were the names of his parents. March Grayson, and Rachel Grayon, of North Fork Town. It was noted that Rachel's name had appeared on the Dunn Roll. Again, noting that Rachel was not said to have been deceased, I examined the Creek Freedmen cards again, and to my surprise, I saw an elderly woman of 75 years living. I cannot determine whether or not she is the right Rachel. (That particular Rachel was living in the Brush Hill community which is near Checotah. And she was enrolled on Creek Freedman card, #831, Field #851. Listed with her were grandchildren and a great granddaughter.

Rachel was a member of North Fork Town. Her slave holder was at one time, Jno (John) Hogeneat(?). The mother of the children was Lizzie Grayson from North Fork Town, and Lizzie had once been enslaved by Robert Grayson, the same person who had enslaved others in this particular Grayson line.

Creek Freedman Card #831, Field #851
Source: Same as above

Both of Rachel's parents were long deceased, her father Jerry having died before the Civil War. Her mother Angeline, died in Mississippi. 

Source: Same as above

From Land Allotment Jacket

From the Land Allotment jacket the "voice" of Minnie Allen can be found. She had lived for many years in the Chickasaw Nation, but her application was that of an applicant to the Creek Nation. It was noted that her mother Sallie was a Chickasaw citizen, but clearly her father was a Creek, and had belonged to North Fork. She was not certain of her father's status as a Creek, but upon examination her father's name as well as her own name was found upon the members of North Fork Town.

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.

She was asked about her knowledge of the Curtis Act and what tribe specifically was she electing to enroll and receive land allotment. She clearly stated that she was electing to be enrolled as one from the Creek Nation.

(Same as above)

Other documents appear in the file, including papers reflecting their clarification of the status of her mother Sallie Grayson who was deceased, and of the Chickasaw Nation.

(Same as  above)

However, other items in the file reflect that Minnie and the others did get to select their allotments. From a simple file reflecting a young woman, the history of a family going back multiple generations was found. Hopefully some remnants of their legacy remain upon the soil of the Creek Nation where their history is strongly rooted.

(Source of the two documents: Same as above)

This is the 38^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.

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

Family of Hester Murphy, Creek Freedmen

In 1899 Hester Murphy applied for herself and her family as citizens of the Creek Nation in front of the Dawes Commission. From the records reflect the Murphy family from Coweta, a family well documented and strongly connected to the community, the land and to the Muskogee Creek Nation. On the enrollment cards, Hester's name is found as well as those of her daughters Fannie and Ruth, her sons Fred and Walter, an associate Joseph Stephens who was not related. She was a member of North Fork Town, and prior to the war, was once enslaved by Moty Canard.

Creek Freedman Card #171
Source: 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
(Color Image Accessed from Ancestry)

The enrollment card is full of genealogical data, reflecting not only their names on prior rolls, but also notes on the front of the card reflect other relationships, such as the spouses of Hester's children and subsequently, their children (Hester's grandchildren) also.

Joseph Stephens who was not related to Hester, did have a tie to the family. He was listed actually as the father to one of Fannie's children listed on another card.

(Source: Same as Above)

On the back of the card, it is learned that Hester's father was enslaved by Roley McIntosh, and her mother was enslaved by Moty Canard. Her father was Wm. Murphy who was not a Creek citizen. 

(same as above)

From the Application Jacket

This is one of the rare Creek Freedmen application jackets that is full of data and that contains a very detailed interview. 

In the interview attention was directed to her history, and how long she had lived in the Territory and whether or not she was always living in the Creek Nation. She pointed out that she left when "all the people went out". She was referring to the time during the Civil War, when many people left their homes to avoid being in the vicinity of the battles and skirmishes.

To verify her presence, several questions were directed to her about various payments made to Creek citizens. They discussed whether she was on the 1890 roll, and if she had received the $29 payment and if she had drawn the $14 that was also paid.

Also in the interview the voice of Freedman leader Sugar George was found. He was a major leader who served in the House of Warriors, the House of Kings, and he served as town king of North Fork Colored town.

National Archives Microfilm Publication M1301

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.

Sugar George had been town king for about 12 years at the time, serving in that capacity since the 1880s. Prior to that time he served in the House of Warriors. As questions were directed to him about the movement of Hester and her family, he pointed out that he knew with certainty that they were back in the Creek Nation before the 1866 treaty was signed. He pointed out that he know it, because he "took them into the yard" when they arrived, and that Hester's family was closely related to him.

>

>Hester took the stand again and when asked about who traveled and returned, she named her family members, including her siblings.

(same as above)

The third witness was Tacky Grason, a legislator at that time in the Creek Nation. He was also able to verify Hester's ties to the nation. He knew her parents Nero McIntosh, and Hester's mother Sarah. He also corroborated that not only Hester's parents left during the war, but that most people had vacated the area during the war as well. He also confirmed as did Sugar George that when peace was declared they were already back in the Creek Nation.

(same as above)

Land Allotments

The Murphy family did obtain their land allotments and the allotment records and interviews also tell more of the Murphy family story.

Provo, UT, USA: Ancestry.com Operations, Inc, 2014.

(same as above)

There is much to be learned from the Murphy family file. The relationships among the various "classes" of Creeks was a strong one, and the Murphys were viewed as Creeks and not as outsiders. Their status as "Freedmen" was outweighed by their simply being viewed and treated as Creek. In addition, the roll that "Freedmen" such as Sugar George was evident and his involvement as a ruler in the nation is verified, and undisputed.

The lives of the Freedmen from the Creek Nation were closely aligned to all Creeks and the culture of this family was without one that was strong and deeply rooted as Muskogee Creek people. 

(This is the 29th 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.)

Clara Cujoe & Family - Seminole Freedmen

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

Enrollment Card, Seminole Freedman  Card #820

This Cudjo family from Wewoka is a family that can be considered one that is blended, as the mother and children are Seminoles and the father was Creek. In the case of Clara Cudjo and her children, she appeared in front of the Dawes Commission, to enroll herself, her daughter Peggie and her three step children, Bettie, Peter, Jack and Morris. Her husband was Paro Cudjo, who was a citizen of the Creek Nation. Clara was a member of the Dosar Barkus band of Seminoles. The family lived in Wewoka, Indian Territory at the time she appeared.

(same as above)

Unfortunately, many of the Seminole interviews, like the Creek Interviews are missing. Some are not labeled correctly, and others are simply missing and detailed files do not exist for many of the corresponding enrollment Dawes Cards. There was a file that contained one mere document pertaining to Clara Cudjo. That one page however is significant, because it points out that Clara Cudjo apparently died before the rolls were closed.

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

Document accessed on Ancestry.
National Archives Publication M1301

(same as above)

Nancy Davis was a sister of Clara Cudjo, and she appeared in order to make application on behalf of her sister Clara, now deceased. Clara's data of death was said to have been October 10, 1900.

(same as above)

Another interview was also a part of the file, with Paro Cudjo, Clara's husband. Although she was identified as deceased, he was allowed to still appear and make a claim for the land that she was entitled to, had she lived. On that document, traditional questions pertaining to the status of the land, improvements upon the land and the nature of the parcel of land.

It is not known if the fact that there were two applications for Clara's land created conflict or not, or whether rights were given to the husband by default. The remaining documents reflect the presence of the husband in the file, and nothing additional was known of Nancy's application. However, for research purposes, it was useful to know that there was a sister and the family has another name to follow and study, to expand the family narrative.

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

(same as above)

Another questions arises pertaining to the family. What can be learned about Paro Cudjo himself? A search on two databases did not reveal the name of Paro Cudjo. I wondered if he was related to Paro Bruner, but they were not the same families. And Clara's card as well as the land record state that he was a Creek citizen. I also checked the name written as C-u-d-j-o-e, but no Paro Cudjoe there, either. It is not clear who ended up with the land from the documents, and it is not clear who Paro Cudjoe the father actually was. No enrollment card for Paro Cudjo exists, but clearly, the record does reflect his being Clara's husband and father of the children in the household.

With no enrollment card for Paro Cudjo, one might assume that he administered the estate for his deceased wife and that was the end of the story. However, some additional records pertaining to Clara's estate and her husbands status as administrator were found. Among the probate records of Oklahoma some additional records were located. The file was much larger than expected and 18 more pages about Clara's property were located among probate records located on Ancestry.

On one record, Paro revealed that he had lived on the land since Clara's death and that some improvements were made over the time. He pointed out that he had not rented the land to anyone, but he and the family had resided there.

But surprisingly there was a challenge to Paro Cudjo having been pointed as Administrator of her estate. It is not clear as to why there was a challenge, but it is clear that a challenge to his administrative status was made. It was recommended that Paro Cudjo not be allowed to continue as administrator of the estate of Clara and her children. The letter appears to be one from a company requesting that the bond be canceled pertaining to the status of Paro Cudjo as administrator. The company was requesting to be removed from any liability pertaining to the claim. It is not clear whether or not this was a technicality or if there was another issue at hand.

Was this an effort to capture the land? It is known that many citizens of the Five lost their land due to many challenges put them in the early 1900s. It is not known if this was the case, or if the Paro kept the land for some time.

However, in 1910 census three years after statehood, Paro, was living in the township of Lincoln, in Seminole County, with daughter Peggie, and second wife Flora. His name was also found on some of the lesser known town rolls from the Creek Nation, but it is not clear why there does not appear to be an enrollment card for Paro Cudjo.


                                       

The possibility may be that he could had access to more land by holding on to his Seminole wife and children's assets and as a Creek he may have received only one allotment for himself if he were to enroll alone.

He was clearly present and appeared on the Arkansas Colored Town roll several times in the 1890s, and he was with his family in another Township several years later.

Hopefully the family thrived and continued their life within Seminole Country, and hopefully the short life of Clara Cudjo will be remembered well by her descendants.

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This is the 25th article in a 52 article series devoted to sharing histories nad 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 theses posts are part on an on-going project to document 52 families in 52 weeks. 

Levi and Eliza Carney & Family, Choctaw Freedmen

In June 1899, Levi Carney appeared in front of the Dawes Commission to enroll his wife Eliza, daughters Mary and Frances, and a niece Edna Choate and her daughter Myrtle Powell. They were residents of San Bois. Levi was born enslaved and was held by Choctaw Jesse Jones, and wife Eliza was enslaved by Thomas LeFlore.

Levi's parents were Jerry and Sealy Carney. His father Jerry Carney was once enslaved by Storm LeFlore, and Sealy Carney was once enslaved by Jesse Jones. Eliza Carney's father was Nelson Harris, but her mother's name was not known.

The National Archives at Ft. Worth, Texas, USA;
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
Choctaw Freedman Card #769

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The application jacket consisted of 16 pages, with the first interview made of Levi exclusively. It was a simple interview without complication. Levi explained that one member of the household was is niece and she was the daughter of his sister Julia. Julia was at one time enslaved by Kelley Frazier. This family file is an example during the years of enslavement, parents and in some cases even siblings were enslaved by different people. Levi and one of his parents were enslaved by Jesse Jones, his mother by Thomas Le Flore, and his sister by Kelley Frazier.

National Archives Publication M1301,

Cherokee Freedman File #769

Accessed on Fold 3

A second set of interviews are found in the file, with the commission seeking clarification about the parentage and status of the children of Edna, and also whether parents of the  two younger nieces were indeed married. A document was provided confirming that the couple was married. In addition a birth record for Myrtle was also included in the file.

Source: Same as above

It should also be noted that this interview occurred in 1904, several years after the initial application was made. Among those interviewed were: Nick Powell, husband of Edna, (Levi's niece), Levi Carney, Amos Choate, (Edna's brother). The interviews were short and not complicated. Amos Choate's interview was primarily for clarification about Myrtle  - Edna's daughter 

Source: Same as above image

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Mrytle was enrolled after the inquiry was made about her, and a letter was sent to the family about her status. 

Document reflecting the marriage of Edna Choate and Nick Powell

Source: Same as above images

The Carney family of San Bois was admitted without complication as Choctaw Freedmen. Like many  I. T. Freedmen, they have a connection to other families within the nation as well. This family of San Bois had a tie to some of the Choates from the Skullyville area, in the northern part of the Choctaw Nation.  Like many families reflected in the records, the file continually are a link to others in the same community and all are part of the larger family narrative.

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This is the 17th 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.