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"

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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........."

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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.

New Records on Ancestry Open Doors for Oklahoma Researchers

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

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

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

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

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

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

Top of page for 1896 Census showing Adopted Freedmen

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

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

A word of Caution

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

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

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

Finding the Records

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

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

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

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

One Cannot Erase the History of One's Past

Federal Census of 1860 - Slave Inhabitants Cherokee Nation

 

List of people enslaved by Cherokee Chief John Ross

Continuation of Slaves Owned by Cherokee Chief John Ross

Many of the controversies coming from the Five Tribes of Oklahoma, stem from the fact the descendants of Indian Territory slaves, are the testament to slavery that took place on the soil of what is now Oklahoma. The descendants of those who were enslaved, are a reminder to the world, that the tribes that were removed from the southeast, had joined and participated in America's original sin---Black chattel slavery.

From the Freedman Expulsion Vote of 2007, to the Lawsuits Filed in Tribal Court Against the Freedmen Descendants by the tribe-----the Cherokee Nation has struggled to divest itself of its slave legacy by simply keeping them out of visibility to all who hold the nation in sympathy, but as it should not do---it won't go away.  It will not go away----the tribes are standing on the wrong moral side of a story that has a simple solution.

George Wallace, Lester Maddox and many countless segregationists of the 1940s 50s and 60s were also on the wrong moral side of a story that had a solution. 

Acknowledge your actions and treat all portions of your nation as citizens, and  move forward as a stronger nation, with its integrity intact.

What will probably be a surprise is that many descendants of Freedmen of the Five Tribes, want nothing other than citizenship and the right to speak of their past without rebuke or scorn from the nation, in which their ancestor EARNED their citizenship. Yes, slavery earned the citizenship of those once enslaved, and they deserved no expulsion, nor mistreatment, nor disenfranchisement. No more than the treatment of former slaves after freedom in the deep south was deserved, it was not deserved in the Territory, and surely not 140 years later. The actions of the 21st century have placed slave holding tribal leaders on the wrong side of a moral battle.

The recent ruling from Tahlequah  (click on link to see the ruling) is an ironic one---because this was the case where the tribe sued individuals whom they had never met, never acknowledged and never even informed them of the lawsuit!!!  It was imply a legal action organized in tribal court against individuals who had never harmed them, never broken a law---they had merely existed while black in the land of their parent's birth.  And, the tribe lost this battle that they started.  

Today in the 21st century, in one tribe on their tribal website they rebuke the Freedmen and call them simply  "non-Indian" (click on link to see the page)---- because they don't have their slave owner's blood.  That can be interpreted in many ways----meaning looking too black, not being light enough, or not being white enough. Non Indian? In a tribe that admits people who are 1/1000th Indian blood as being Indian enough----let common sense prevail that too is also non-Indian. 1/1000th?  And the argument of blood was never applied to the children of inter-married whites----only the children and descendants enslaved blacks were the problem and they were the ones to whom this has been applied and yet---- citizens by treaty since 1866 they are citizens and can prove their tie by blood to their citizen ancestors!  The insanity of it all!

In an immoral battle, there is a lesson here however, and the greater lesson is that: one cannot erase the history of one's past.  One understands it, talks about it, acknowledges it, CORRECTS it and moves forward.

There will be no need spend millions more dollars to revise history, for it won't work. There are documents that exist to contradict every word that has been said to justify the reasons for expulsion. But one cannot erase the history of one's past.

Slave Auction site

There will be no need to hire expensive lobbyists who can't help you in an immoral battle. Not even the Podesta Group could resolve the problem.  No need to invent claims of what documents really meant, for they speak for themselves as they reflect what they really said.  One cannot erase the history of one's past.  Acknowledge it, talk about it, and correct it, and move on.

Looking at the recent case that brought out about this week's ruling, it is so interesting, as not even those who were sued in Cherokee Court were told of their suit in tribal court by the tribe. And look closley, the Freedmen are part of the nation---whether this is liked or not.  As slaves were part of the Cherokee community, so too are their children.  And so, the tribe, sued a portion of its own self---- in its own court---- and lost!!

Once again, being on the wrong side of a moral battle, where it was hoped that the courts would put a nail in the coffin, of segregation, fate has stepped in, because  one cannot erase the history of one's past.

In days gone by from Webbers Falls when the slaves revolted to the tribal confederate alliances of the Civil War fought to keep people enslaved, it was a loss again.  One the wrong side of a moral battle. And one cannot erase the history of one's past.

Slave mansions in Tahlequah still bear the mark of plantation life that was, and yet none of the slave holding tribes even mention this in their history, perhaps of fear that visitors will think less of them, but, the lesson is clear--- one cannot erase the history of one's past.

But the real solution is not that difficult. 

Have a good cleansing of one's conscience, and honestly look at the history, at the facts and look also at the possibilities.

A coming to the table will open so many doors. For what do the descendants of former slaves want? That is simple----to be included in the nation that their parents, grandparents, gr. grandparents only knew as home.

Is that so frightening? 

They want simply not to be ostracized because of a clever manipulation of words and documents and rolls of segregation.

They want what all people want---their legacy as men, as women and as people to be honored.  Period.  

If one has an inability to embrace that concept---once again, they stand on the wrong side of an moral battle.  

From Tahlequah, to Tishomingo, from Seminole, to Durant to Okmulgee, how ironic that America's first citizens can stand and look at the descendants those stolen from another land and enslaved in their land and can tell them, in a good old fashioned southern manner---you are nothing, you don't have my good blood, and therefore I can legislate you out of existence.

It is time to come to the table.  The people you hate do not hate you.

It is time, Tahlequah, Tishomingo, Seminole, Durant, Okmulgee---if you wish to stand rightfully in the league of nations----you must embrace all components that make up who you are. And yes, those slaves that supported those leaders of the past brought you to this day!  And they ARE part of you!

You cannot erase the history of your past.

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Collage of Indian Territory Freedmen Illustration by: Terry Ligon