Sam and Sallie Walton - Choctaw Freedmen

Samuel and Sallie Walton
(Personal Collection)

No Oklahoma Freedman project would be complete without telling the story of my own family from the Choctaw Nation. The face above is that of Sallie Walton, my great grandmother. She was the face that I saw throughout my childhood, and a face that represents, love, sweetness, and wisdom. She was the face I saw every afternoon, and it was her bed into which I fell for my afternoon naps, until I started school.

Her ties to the Choctaw Nation were nothing new--it was often spoken of. It is also from studying her history, that I learned the history of thousands of others from the same place--Indian Territory. Sallie was born in the Choctaw Nation, in Indian Territory about 1863, right in the middle of the Civil War. I would not realize however, until 1991 that the face that I had always loved was the face of one who was born enslaved. She was a small child when freedom came and having been born enslaved that would place her and her children on the roll of "Freedmen" from the Choctaw Nation.

Sallie married Samuel Walton, and they both appeared in front of the Dawes Commission in 1898 to apply as Choctaw Freedmen. On the card, were my great grandparents, Samuel and Sallie, my grandfather Sam Jr., my uncle Houston and my aunt Louisa Ingram. They all lived in the Skullyville area of the Nation.

On the far right it is noted that Samuel's slave holder was a man called Jim Davis. For Sallie it was noted that she was enslaved by Emeline Perry.

Choctaw Freedman Card #777

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

Additional information on the back appears on the enrollment card. Samuel's father was listed as Pat "Drenard" and his mother as Lydia Walters. Sallie's father was listed as Eastman Williams, and her mother was Amanda Perry. In the column next to her father's name is a notation that he was not enslaved or "owned" but in fact he was a Choctaw Indian. Sallie's mother had been enslaved and it was noted once again that the slave holder was Emeline Perry.

The Application Jacket

Thankfully, the application jacket contained full testimony of the Waltons during the Dawes process. Samuel first was interviewed and additional information about the family was revealed. It turns out that he was not born in the Territory, but was born, in fact, in Arkansas. Samuel pointed out that he was later brought to the Territory and later sold to Jim Davis in the Choctaw Nation. On this same document Sallie was interviewed. When asked she refers to her mother Amanda, and interestingly with a new surname---a Choctaw one "Anchatubbee".

Richard Brashears is then called to testify. He was a leading Freedman in the post Civil War years and served as an advocate for Choctaw Freedman. He speaks to Sallie's history and her mother slave holder. (He erroneously mentions Jonathan Nail's sister as being the slave holder, but it is clarified in a later interview.)

National Archives Publication M1301

Applications for Enrollment,
Also accessed from Fold3.com, Native American Collection, Choctaw Freedmen)

More about Samuel is learned in the interview, when Nail Perry comes to testify. He pointed out that Sallie's mother Amanda was freed under his sister, Emeline. After the interview with Perry, it becomes clear how Sallie was connected to the Choctaw nation, and by whom she and her mother were freed.

(Source: Same as above)

Land Allotment Records
The family was placed on Choctaw Freedman enrollment card #777. The official "roll number" is found to the left of the name of the enrollee. As a result, the allotment file is categorized under the Dawes Roll Number. In the case of Samuel Walton, my great grandfather, his roll number is 3747. The file pertaining to his land allotment therefore is 3747, and each person whose name is listed on the card has a file pertaining to their land allotment and it is categorized by their roll number.

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

In this statement data was taken from Samuel Walton, as he represented Sallie in the selection of her land. Included in the document is a legal description of the land that was allotted.

(Same as above)

By closely examining the document it is noticed that Samuel Walton was a literate man. He signed his own name and his signature appears. It was pointed out in the earlier Dawes interview that he was a preacher and traveled throughout the territory. Seeing his signature is insightful as it speaks to the fact that he was literate.

(Source: Same as above)

Family Documents

There are a few personal records that also reflect Sallie's history. Folded up in the family bible was a plat map that Sallie kept among her papers. It was found after she died in 1961 and for years it was not clear what it was, until I began to explore the family's history and learned more about the allotment process.

Land document from personal family collection

Other notes made in an old family Bible reflected dates of births and deaths, and some of them were clearly born in "I.T." for Indian Territory. For many years it was not known what I.T. meant on those bible pages, until I had begun documenting Sam and Sallie's history. 

(Sample page from family bible)

In another set of records, I discovered a set of school records from Skullyville County in the Choctaw Nation. These records are preserved on microfilm in the Family History Center in Salt Lake City, Utah. Among the records were those of the "Colored Neighborhood Schools in the Choctaw Nation. These small schools in Skullyville were established by the tribe, for the children of their former slaves, and they were fascinating, as the staff and teachers were from the same community of Freedmen where Sam and Sallie lived. I compiled the school records into a small booklet. 

(Booklet compiled in 2006)

On one of those cards, in the Ft. Coffee Neighborhood School, the name of Samuel Walton was found listed among the students. That Samuel would be the son of Samuel and Sallie Walton, whose name appears as Sam Jr. on the Dawes Card above.

(Source: Same as above)

There is much more that can be shared about the life of Sallie Walton. Not much is known about her life during her early years. But she lived through incredible times and survived. I also learned more about her direct ancestry--her mother Amanda, and her grandmother Kitty, who came with the Choctaw Perrys to the Territory from the old country in Mississippi. Sallie was born a slave, during the Civil War, but was freed while still just a tiny child. She then grew up amid at time of critical change in Indian Territory.

Thankfully being enslaved was not a memory that Sallie had to live with, but she did live through the years of westward expansion, and during a time of lawlessness on the western frontier, which was a reality in the Territory. In fact, one of Sallie's uncles was accused of being a part of a group of Choctaw outlaws. This uncle was put on trial in front of Judge Parker, the hanging judge. The circumstances around the case of 2nd great uncle Jackson Crow brought much trauma to the family at the time in the mid 1880s. Sallie would be in her twenties when this occurred. In later years, when family would ask about the old days of west--Sallie was adamant about not talking about that time. And after that she and the family went through the Dawes enrollment process, secured their land allotments all around the time of Oklahoma statehood. She also endured Jim Crow when it became Oklahoma law, and these events were only part of her journey. And she lived long enough to see the beginning of the Civil Rights era.

After statehood, she remained in Oklahoma until the 1920s when she would move across the Arkansas River and spend the last three decades of her life in nearby Fort Smith, Arkansas. There are multiple stories about Sallie that can be shared, but these few facts are presented in an effort to reflect the life in a small way, of an amazing woman who was clearly one who chose to survive.

Samuel died in 1912, and Sallie passed away almost 50 years later, in 1961. With all of the changes that she saw, she was still the same country woman who made  wonderful sassafras tea for me when I was a child. She kept her own identity as a country Choctaw woman intact. And she also kept a strong identity as a black woman in America, always encouraging her grandchildren and great grandchildren to "do good for the race."

I still miss her smile, her potatoes, the scent of mint from her garden, the multi-colored bachelor button flowers that lined the fenced, and even the smell of her snuff. When I work in my garden I think her her massive garden that she always kept, and can smile as I feel her presence with me. Her legacy now extends into multiple families. From the Perry/Walton lines, come new generations of Waltons, Sanders, Bradleys, Dedners and beyond. The legacy of this beautiful Choctaw Freedwoman continues. She was my heart.

Image Source: Personal Collection

Colorized by Terry Ligon

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This is the 47^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.

John H. Ross & Family, First Enrollee - Cherokee Freedmen

Much can be learned by researching the people who were at "the front of the line" especially in a collection such as the Dawes records. The Freedmen, who were disenfranchised for many years in the land of their birth were a part of the process however, and rich genealogical data can be gleaned from studying them. In this case the family on Cherokee Freedman card, #1 is examined. Were the people interviewed first people of influence? Were they interviewed first because they were once enslaved by persons of prminence? Or were they simply just "first in line?"  That will not be known, but in this case we see a man called John H. Ross.

John Ross applied for the enrollment of himself and a young son, also called John. Elnora a daughter was added later to the same card.

Cherokee Freedman Card #1

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

It is revealed that his father was a man called Stephen Ross and the father Stephen had once been enslaved by Cherokee chief John Ross. His mother's name was Emily Humphrey and her slave holders Cherokee John Riley. The father Stephen was deceased at the time, but the mother Emily was still living, and she also went through the Dawes enrollment process, and had her own card.

(Source: Same as above)

Mother Emily Humphries

Emily Humphries's name placed on Cherokee Freedman card #235. The front of her card indicates out that she had was 75 years of age. Interestingly, when her name was recorded the name of her slave holder was omitted. A note on the front side of the card points out that on an earlier roll her name was recorded as Emily Vann.

(Source: Same as above)

Her parent were Samuel Russell, and Annie Hall. Both had at one time been enslaved by a different person, called Ned Hall. From son John's card it was noted that her slave holder was John Riley, so clearly, she and her parents were held in bondage by different people.

Source: Same as above

The Enrollment Application

The application jacket for both John and Emily were examined, and Emily's is included in both files. So focusing on the file of John H. Ross, a fairly detailed interview appeared. In the first interview with John H. Ross he points out that his father was enslaved by Chief John Ross. It is also clear that his parents were married as Emily his mother was known at one time as Emily Ross. He also confirmed that his mother Emily had been enslaved by the Cherokee Riley family.

National Archives Publication M1301

Applications for Enrollment

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

Questions were asked about his wife. He confirmed that her name was Peggy, but that she was by that time, deceased. Also for clarification he was asked if he ever used the name Jack Ross. His reply was that he had not used that name and that Jack was actually related to him, for they were cousins. Interestingly the desire to continue the tradition of naming the child John continued, because he named his young child John Ross, also.

(Source: Same as above)

A summary and analysis of the case is included in the file, with references to the child Elnora. It becomes evident that Elnora was a daughter of John Ross and Dora Rogers. Because they were not married with Elnora was born, it was first ruled that the request to enroll Elnora be denied.

(Source: Same as above)

In 1901 the interview with Emily Humphries was recorded. There were learn that was the first time that an effort was made to enroll Elnora the young girl and daughter of Stephen. Elnora' mother was Dora Rogers who was deceased. Questions were directed to Emily herself about her own background and she points out that she came from "the old country" meaning that he arrived with Cherokees on the Trail of Tears. She mentions the name of a slave holder called Jordan. (It is not clear if she was later sold to a Riley, of if she was passed on later to someone called Riley.)

(Source: Same as above)

A second interview with John H. Ross appears in the file, and some of the same questions were asked. It appeared that there were not major concerns and the decision appeared to be as simple one to enroll John H, and his son John as Cherokee Freedmen.

(Source: Same as above)

It was later decided in 1902 that after John had provided satisfactory evidence about Elnora that she would finally be added to the same card as John H . Ross, and son John. It was stated that she would have her name place on Card number 1.

(Source: Same as above)

Another interview from 1902 reflects the efforts that John made to enroll both of his children. Most of the remaining documents reflect the effort to insure that both John and Elnora would be enrolled.

(Source: Same as above)

One can see the decision made a month later pertaining to the case.

(Source: Same as above)

Finally in 1904 an official decision with multiple signature appears closing the file and the case for enrollment of both children of John H. Ross as Cherokee Freedmen. 

(Source: Same as above)

(Source: Same as above)

(Source: Same as above)

These children were the children of a man who was the first in his line to be born free. They were grandchildren of a man once enslaved the principal chief Chief John Ross. And they were great grandchildren of a woman brought westward during the years of the removal. And the names of the parents left behind in the east are revealed and reflected.

The thoroughness in the process was fascinating and impressive. Was it because  this was the first case of Cherokee Freedmen to be processed? Or was it possibly because of the connections to Chief Ross which influenced the case? The answer will not be known, but the names of additional ancestors of the children are found through their father's words as well as the words of their grandmother Emily and that adds such value to the records.

The case also illustrates how long the process often took for Dawes applicants and how many families waited for years for a final decision. Of course as time has shown, the status of Cherokee Freedmen would be met with challenges over the years, for over 100 years in fact, even until times as recent as the present. But it is hoped that the records clearly reflect the legacy of those who were part of the nation whether through family, or legal status legislated by the peculiar institution of slavery. The Ross family has a rich history, and a legacy that goes back prior to the years of removal and continues to this day.

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This is the 46^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.

Dosar Barkus, Seminole Leader

Though little is known of his early life, Dosar Barkus emerged as one of the leaders in the Black Seminole community of Indian Territory in the late 1890s. Living in the town of Sasakwa at the time, Dosar Barkus appeared in front of the Dawes Commission. The purpose was to enroll himself, wife Sookie, sons Daniel and Sango, daughters Amy and Dolly, and youngest son Jackson, all to be enrolled as Freedmen. He at at one time been enslaved by John Jumper. 

Seminole Freedman Card #660 Field Card #53

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 Joseph Barkus and his mother was Nancy Barkus, and both had been enslaved also by John Jumper. Sookie's father was Nicholas Patterson, and her mother was Katie Payne. All had been members of the same band.

(Source: Same as above

Sookie's mother was Katie Payne and she was still alive at the time of the Dawes Commission and she also had an enrollment card. On Seminole Freedman card #55 her name is recorded along with the name of her granddaughter Bessie Dosar. She was at that time 70 years old. She like many other Seminoles had come to the Territory after the Seminole wars, and was originally from Florida.

Seminole Freedman Card #662 Field Card #55

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

Bessie was the child of Dosar Barkus and another mother known simply as "Tena" who was by that time, deceased. 

 (same as above)

They both lived in Sasakawa and Katie, the elder, had also been enslaved by John Jumper. Many of the Barkus band who had been enslaved and who lived in Sasakwa were at one time enslaved by Jumper. She named her father, as Dick, but sadly as was with many who were once enslaved--the name of her mother was unknown.

Dosar Barkus's Mother Nancy

Upon closer inspection, Dosar's mother Nancy was also still living. They were among some of the oldest Seminole Freedmen still living. Nancy Barkus also lived in Sasakwa. She had been enslaved by Seminole Mos-ca-diet-chee. Her father and mother were Dick and Tena. Living with her was an adult daughter Mary, the daughter of both Nancy and Joseph Barkus. With Mary having the same parents, as Dosar, clearly they were siblings. 

Seminole Freedman Card #804 Field Card #197

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

(same as above)

During the Dawes commission era, and after taking leadership of the Noble Freedman band, Dosar Barkus became a spokesperson for many of the African Seminoles going through the Dawes admissions process. By the time of the Dawes hearings he was a man of 50 years, and one who had a strong constituency in the Seminole nation.  This constituency would later depend upon him to get them through the Dawes Commission hearings. He witnessed more than 50 interviews for the Dawes Commission and he was part of their final interview process, vouching for the character and reliability of the data provided, for the Commission.  It is clear by this respect accorded him at the hearings that his word was to be listened to and followed.  

Dosar Barkus, alongside the other African Seminole band leader Caesar Bruner, both became leaders with a very strong level of influence with lasting legacy. The two African bands in the Seminole nation today carry have their names after 100 years. Barkus resided in a largely black settlement in Sasakwa, Indian Territory with his wife, Sookie, and their children Daniel, Sango, Amey, Dolley , and Jackson. 

Land Allotment RecordsBarkus went through the land allotment process without difficulty and nothing was contested by anyone regarding his land. Thankfully the one interview with Dosar Barkus is found with the allotment jackets.

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.

(Source: same as above)

The Dosar Barkus band is active to this day and there is even a presence of the band that is found on social media with small descriptions of their history, whose origins begin with William Noble who led the band from 1870 to 1898. At that time Dosar Barkus took over the leadership and the band flourishes well into the 21st century.

The Seminole Freedmen in recent years have had their challenges and had to take legal actions to insure their continued status in the nation. They won partially, although still struggle for equal treatment by the nation that is their birthright. Clearly through men like Caesar Bruner and Dosar Barkus the legacy of the Seminole Maroons, live through members of both bands. Their history is one to study, honor and celebrate. The Barkus descendants are numerous and the history of their band leader, will forever be a part of Seminole history.

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This is the 45^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.

Monday Barnett of the Creek Nation

From the Creek Nation, the Barnett family is strongly rooted. This family has a rich history going back to the days before the Civil War. Monday Barnett was 49 years of age when he appeared in front of the Dawes Commission in order to apply for enrollment of himself, his son Alfred and daughter Leoda. They actually resided in Tullahassee and they were all members of Arkansas Town. At one time, Monday was enslaved by Dick Barnett in the Creek Nation. 

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

Monday's father was Ketch Barnett, and his mother was Katie. Dick Barnett was the slaveholder of Ketch, and mother Katie had been enslaved by Katie Nicole. All of the family members were members of Arkansas Town. Although Monday's parents were deceased by the time of the Dawes Commission, they were enumerated on the Dunn Roll many years earlier.

(same as above)

Although no Application jacket exists for this Barnett family, another glimpse at the family's history comes through Alfred's interview in the 1930s with the Indian Pioneer Project. What is fascinating is that he also provides a brief sketch about the life of his grandfather Ketch Barnett, who was a leader during his time. Ketch Barnett---Monday's father traveled with a delegation of Creeks to Washington to speak on behalf of Creek Freedmen. His associates were Harry Island, Cow Tom, and others well known in 19th century Creek history.

(Courtesy of Norma Edwards)

University of Oklahoma, Western History Collection, Indian Pioneer Papers

Accessed from University of Oklahoma Digital Library

(same as above)

According to Albert, Ketch was also a Baptist minister and was pastor of Fountain Baptist church. The only difference is that he refers to a different person as the slave holder of his grandfather, and says that his grandfather was enslaved by Ben Marshall.

Fountain Church was a major church on its own in the mid to late 1800s. In one of the Pionner interviews, a sketch was actually made of the original church, where Monday's father Ketch Barnett was pastor. The sketch is found in the interview with Charles W. Ponds, of Muskogee conducted in April 1937. And also thanks to the interview with grandson Alfred, the actual death date of Ketch Barnett is also revealed.

Sketch found in Indian Pioneer Project interview with  Charles W. Ponds

Source: Same as above

(same as above)

(Same as above)

Land Allotment Records

Thankfully the land records do exist for the Barnett family and there we find the words of Alfred as well as his father Monday Barnett. In 1900, Monday appears in front of the commission, and he speaks on behalf of himself regarding his land in the Wybark area.

A year later, we later see in 1901 where Alfred represents his father with Power of Attorney. It is not clear if Monday was gravely ill or not. The land that was being allotted was partly timber land, and not farm land, or prairie land.

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.

It is not known when Monday Barnett passed but the history is a rich one. From the one enrollment card, multiple generations are reflected and this family with ties to Creek leader Ketch Barnett has a colorful history and past. Their history predates removal and hopefully the Creek legacy is honored and respected by descendants to this day.

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This is the 44th 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.

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.