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.

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.