Open Letter to Curriculum Developers of Oklahoma History

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

Images from Chickasaw.tv website

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

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

(excerpt from Chickasaw Elementary School Curriculum)

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

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

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

Most educators would agree with the following:

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

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

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

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

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

For reference this was the population in 1906 before statehood:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

An Opportunity

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

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

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

Irony and Opportunity from the Chickasaw Nation

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

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

And there is was, with the blatant headline:

"Runaway Slaves Found Refuge With the Chickasaw People."

What in the world was this?

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

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

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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Mayfield Family of Paw Paw, Cherokee Freedmen

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

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

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

(same as above)

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

Mother, Nancy Starr

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

Cherokee Freedman Card #1383
(same as above)

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

(Source: same as above)


Son Artice Mayfield

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

Cherokee Freedman Minor New Born Card #75

(same as above)

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

National Archives Publication M1301

Applications for Enrollment

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

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

Source: Same as above

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

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

Source: Same as above

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

Source: Same as above

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

Source: Same as above

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

Source: Same as above

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

Source: Same as above

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

Source: Same as above

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

Source: Same as above

Land record of Artice Mayfield

(Personal Collection)

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

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

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

Family of Hazen Dosar, Parents & Children

The Dosar family of Mekasuka, Indian Territory was a Seminole family that lived closely with other extended family for many years. Finding records reflecting their whole story was a challenge due to missing records. There are enrollment cards, but the accompanying records found in application jackets are simply missing and were never microfilmed by the National Archives.

Hazan Dosar was a young man who appeared in front of the Dawes Commission to enroll his wife Sarah and  his step sons Amos and Levi Warrior.

Seminole Freedman Card #652

The National Archives at Ft. Worth, Ft. Worth Texas 1868-1914, NAI Number: 251747

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

His father was a man simply called Dosar, but who also was known as Sam Robert. His mother was Dotty Lotty, who was a member of the Bruner band of Seminole Freedmen. The entire family was part of the Bruner band.

Reverse side of card

Source: same as above

Daughter Dollie's Card

A note from Hazan's enrollment card, indicated that another child was listed on the Seminole New Born Freedmen card #92. Her mother was Viola Dosar, and her father was Hazan. It is not clear whether Hazan had a previous marriage or whether this was another wife with whom Hazan had a relationship. 

Seminole Freedman Newborn Card #92

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

Daughter Leathia Ann's Card

Coming from Wewoka, another daughter Leathia Ann Doser. She is only 1 year old and her mother was Lucy Sancho. Lucy, her mother is enrolled on her own card #813

Mother Dolly's Card

Not far away in Sasakwa, Hazan Dosar's mother Dollie was found. She appeared in front of the Dawes Commission enrolling only herself. Both of her parents were deceased and she had been enslaved by John Jumper the Seminole leader who was twice elected principal chief.

Application Jacket

There is no application jacket that survives for Hazan Dosar, but a jacket was found for daughter Dollie. 

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.

Since no interviews of  Hazan Doser are to be found, only a small glimpse into the family history was found in the file of daughter Dollie. Statements were taken from Hazan, and Viola, mother of Dollie. It is not clear whether Hazan and wife Sarah had separated, but clearly they were both speaking to confirm the birth of daughter Dollie.

Although there was no interview in the file, the enrollment of daughter Dollie as a Seminole New Born was ruled in her favor and she was added to the roll as a New Born Seminole citizen.

The only concern was actually over the spelling of the last name. The issue was whether to spell the surname with an "a" or with an "e". It was decided to keep the spelling with the "e" because the mother's name had been written that way, and Dollie's name was to be placed on the roll to coincide with the mother's name.

Application Jacket for Daughter Leathia Ann

Source: same as above

Although the original card with wife Sarah and step children revealed that Hazan lived in Mekasuka, Indian Territory, Hazen Dosar died in 1911 in Wewoka, and a small document pertaining to his estate was found reflecting his wife and children as heirs. By this time the widow is noted to be Viola, the mother of daughter Dollie.

Oklahoma County, District and Probate Courts

Details about Hazen's life are scant.  Presumably he lived a simple life within the Seminole Nation. His daughters Dollie and Leathia Ann will be the ones through his legacy will be continued, and will live through his descendants and hopefully the memory of this quiet simple man will not be forgotten.

This is the 35th 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.

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

Source: Same as above image

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

Source: Same as above image

Source: Same as above image

Source: Same as above image

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.

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

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.

Family of Will and Judy Brown, Choctaw Freedmen

The Brown family from the Choctaw Nation is an interesting family case presented on two separate enrollment cards. Will and Judy Brown were married and lived in Luk-fah-la, Indian Territory. They lived together as husband and wife, with their extensive family, and yet they appear on two different enrollment cards.

Will is listed on Choctaw Freedman enrollment card number 284, and his wife Judy is listed on enrollment card number 285. Each card also mentions that the spouse is also an enrolled citizen of the Choctaw Nation. (see image below)

(Choctaw Freedman Card #284 and 285 - Front side
For full citation see images below)

The Browns lived in Lukfala in the Choctaw Nation, not far from Broken Bow, Oklahoma. They resided with three children, Otha and Onnie and their youngest son Crockett. In addition, they petitioned for their nieces and nephews to also be enrolled. The nieces and nephews were Arabella, Polly, Luther, Alvin, Conley, Clay, and Lovely.

Early history

Since the slavery was abolished in 1866 by treaty with the United States, Will, who was only 33 at the time of the Dawes enrollment, was too  young to have been enslaved or have any memory of it. However, both of his parents Tony and Jennie, were enslaved and they were enslaved by the Pitchlynn family. Will's parents were both slaves of Tom Pitchlynn. The Pitchlynns were a very prominent family within the Choctaw Nation.  Matt Brown, who was Will's brother and father to the other children in the household, had also been enslaved by Tom Pitchlynn.

Choctaw Freedman Card #284

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

The family lived in Eagle County, and the nieces and nephews had been enrolled earlier out of Towson County. The parents of Will Brown were Tony and Jennie Brown. Vina was the mother of the two older boys, Otha and Onnie. Judy, his current wife was the mother of Crockett.
Matt Brown was the father of the nieces and nephews, and he was at that time, deceased, thus Will Brown was appearing on their behalf. The mother of Will's two older children, who was Vina, was not a Choctaw citizen, nor was the mother of Matt Brown's children. (See following image.)

(Source: Same as for above image)

Judy's Card

Judy Brown's card was bearing only two names--hers and an infant Beulah Brown. Judy's parents were Ben and Lucy Pitchlynn. Both had been enslaved. Her father had been enslaved by Choctaw Chief Peter Pitchlynn, and both she and her mother was enslaved by Calvin Howell. (Calvin Howell was married to Rhoda Pitchlynn, who was related to Peter Pitchlynn, the tribe's principal chief.)

Her youngest child at the time, Beulah was recorded on the same card as Judy.

Choctaw Freedman Card #285
(Source: Same as for above image)

(Source: Same as for above image)

More Ancestors Found!

Looking at the reverse side of Will's card, his parents are listed. It was noticed however, that unlike brother Matt, who was deceased, there was no indication that Tony Brown---Will's father had died. 

(Source: Same as for previous images)

As a result, Tony Brown was indeed still living, and he also had a Dawes Card! Both Will and Jennie were on the same card, living also in Eagle Township with additional members of the Brown family as well. 

(Source: Same as for previous images)

In the household with Tony and Jennie were three additional children, Rufus, Tom, and Amandy. A line is drawn through Amandy's name for she died before the enrollment process ended. A note pertaining to Amandy indicates that she died in February 1902, and thus cancelled her enrollment. Another daughter Amy Lewis is mentioned on the card, however, she was then married to Monroe Lewis who was also an enrolled Choctaw Freedman. In addition, two of Amy's children are also enrolled on the same card.

The reverse side of the card is most revealing, because more ancestors names are revealed. Although Will did not name his father--he pointed out that his mother's name was Polly Linscom, and she had lived in Columbus Mississippi.

This is so significant, because at the time these documents were created---Tony Brown was 72 years old. That means that he was born about 1827. The Choctaws did not move to Indian Territory until 1831, thus he was clearly born in Mississippi. In addition---he points out exactly who his mother was and where she lived!

It is quite rare to find a reference to a birth place of Indian-held slaves prior to removal to the west--and in this case, Tony Brown pointed to the community exactly where his mother Polly lived. Columbus Mississippi!

(Source: Same as for previous images)

Jennie's parents were Buckleys--Abraham and Jennie Buckley. Both were deceased, and there is the likelihood that both died in Mississippi, by the remarks pertaining to their enrollment.

Judy's Parents

Judy was enrolled on her own separate card, so zooming in on her parental data it is also noticed that HER parents Ben and Lucy Pitchlynn were also still living! 

So, could another enrollment card also be found for them? Well, not only were cards found reflecting her parents, but also they still lived! More information, and more ancestral data for this family is there to be found!

The answer is yes! Both Ben and Lucy were enrolled on Choctaw Freedman card in the same community of Eagle County of the Choctaw Nation. And to the delight of any researcher both sets of parents for each of them was listed on the reverse side of the card.

(Source: Same as for previous images)

(Source: Same as for previous images)

Judy's parents Ben and Lucy Pitchlynn were clearly a part of the Pitchlynn estate, for decades, and their association through slavery clearly pre-dated the removal of Choctaws to the west. Ben's parents were Adam and Judy Pitchlynn, and Lucy's parents were Abram and Judy Buckley. It is also interesting to note the naming pattern within the family as some of the names of their children and grandchildren would match the names of their own elders and loved ones.

Lucy's parents were Hannibal Pitchlynn, and Dicey Howell. Hannibal was enslaved by the Pitchlynns and Dicey was enslaved by Calvin Howell. (Also note that among the slaveholders, the Pitchlynns and Howells were closely affiliated families.)

By following the cards for both Will and Judy, and for Will's father Tony, so much more has been learned about the family history.

The Dawes Application Jacket 

Several pages were found in the application Jacket. The actual formal interview of Will Brown was also included in the file. His interview confirmed that he also was speaking on behalf of his brother's children. The end result was that they were all enrolled together.

National Archives Publication M1301
Choctaw Freedman File 284
Image Accessed through Fold3.com

(Source: same as above)

(Source: same as above)

Judy's Enrollment Card

National Archives Publication M1901
Choctaw Freedman File #285

Source: same as for above image

Source: same as for above image

Will's fathers Tony Brown's  application packet contained only a handful of items, including one of the abbreviated Freedman interviews. The actual text of a longer more detailed interview no longer exists. Other papers were letters pertaining to the enrollment of grandchildren living in the household with him at the time.

National Archives Publication M1301, Application Jackets
Choctaw Freedman File #216

What the file consists of, is a brief exchange of simple questions and answers with few details. Thankfully with the data obtained from the enrollment cards so much more can be gleaned from these records.

The Brown family of Eagle County has a fascinating history! Thanks to the data found on the enrollment cards, so much more has been learned. As simple as the Dawes application jackets were, having the names of both sets of parents, and even the names of the grandparents of both Will and Judy was revealing. The data also reflected the exact community where the enslaved family was located in Mississippi, before removal to the west with Choctaw slave holders.

The family has a rich legacy and the survival of Will, Judy and even Will's parents speaks to the resilience of this family and their determination to survive. What a joy to research their files and to go back two more generations beyond Will and Judy!  May their family continue to thrive and grow stronger.

* * * * *     * * * * *     * * * * *

This is the 12th 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 goal of documenting 52 families in 52 weeks.