Tushka Lusa Academy - A School For Choctaw Freedmen

Tushka Lusa Academy, Talihina Choctaw Nation

Courtesy of: Eric Standridge of Wister Oklahoma

Part 1 The Establishment of Tushka Lusa Institute

Six miles east of Talihina Oklahoma, buried somewhere underneath a century or more of brush an overgrowth, the foundation of Tushka Lusa Academy lies. Tushka Lusa, whose translation means "black warrior" can be called one of the long forgotten schools on the western frontier. This school was the one institute established by the Choctaw Nation for the children of their former African slaves.

Freed in 1866 and formally adopted as citizens into the tribe in 1885, the former slaves would wait many years before their final fate would be decided and major changes brought to their lives. It would be almost a decade before steps to begin formal education for Choctaw Freedmen children would unfold. But in the years after the Civil War, the Freedmen remained in the nation with no legal status, but most chose to live where their parents and grand parents had lived and died because it was the only place that they knew as home. There was no place in the United States to go, and Indian Territory was what they knew and it was where they remained.

In May 1883, the Choctaw Nation passed the law that finally made the Choctaw Freedmen legal citizens, and in the summer of 1885, the actual process of registration began. This was met with great concern, as many Freedmen had begun farming and cultivating dozens of acres of land individually, and there was great fear that their land would be reduced to a mere forty acres. And they wanted education so badly for their children. Neighborhood schools had begun to appear, but these schools provided basic education. A high school was strongly desired by the Freedmen, so that their children could also have a chance to grow and prosper.

Historian Angie Debo noted that in 1891, the Choctaw Nation "went beyond the obligation assumed by the act of adoption, by establishing a colored boarding school." (1) (See footnote below)

The original name of the school was Tushka Lusa Institute, and was called such when it was originally approved by the Tribal council to establish the school. Provisions were made however to only allow for thirty or so students at Tushka Lusa. The other officially sponsored schools in the Choctaw Nation allowed for 100 students at Jones Academy for boys and 100 students at Tushka Homa Female Institute.  

Source: Laws of the Choctaw Nation

Once approved funds were set aside, and a superintendent was appointed for the new school.

Document from Choctaw Nation approving funds for Tushka Lusa Institute

Over seven thousand dollars were approved in early 1892 for the new school.

Receipt reflecting payment of initial funds to establish the new school for Choctaw Freedmen

Henry Nail a Choctaw Freedman was appointed to run the school in the spring of 1892 and he submitted the first report to the Choctaw Nation in the fall of 1892.

First Page of Tushka Lusa School Report by Henry Nail, sent to Choctaw Nation

Second Page of Tushka Lusa School Report by Henry Nail sent to Choctaw Nation

The general sentiment was that the school was progressing well, and that students were pursuing in earnest their studies.  

Close up of some of the text about the status of Tushka Lusa Academy

In his report, Henry Nail was gracious and was certain to express appreciation to the officials of the Choctaw Nation for going beyond was was expected in providing this school for Choctaw Freedmen. 

Henry Nail showed his appreciation for the generosity of the Choctaws for the establishment of the school.

Henry Nail quickly settled into his roll as the superintendent of Tushka Lusa and frequently sent letters and reports to the school. When fund were needed for additional provisions, he also sent additional requests to the Nation. From the tone of his letters he was given the necessary provisions to run the school efficiently. The relations between the school administration and the Choctaw Nation, also appear to have been amiable. The reports submitted by Henry Nail were accepted and approved without dissension.

Report on Tushka Lusa Accepted by Choctaw Nation

(1) Debo, Angie, The Rise and Fall of the Choctaw Republic. Norman Oklahoma: The University of Oklahoma Press 1934, 1961,  Print p. 109

(End of Part 1)

Politics of 100 Years Ago Addressed the Disenfranchisement of Chickasaw Freedmen

Source: Muskogee Cimeter, August 30, 1907 p. 1

A 1907 article written in an issue of the Muskogee Cimeter reflected an issue that still has ramifications today. The article addressed the challenges and issues facing the Chickasaw Freedmen over 105 years ago.

During an election year, C.D. Carter who was a candidate for Congress at the time, addressed head one the issues as they affected several thousand disenfranchised Chickasaw Freedmen. 

The passage of time, of course has come to bring about the disenfranchisement of the Freedmen of all of the Five Slave Holding tribes and their alienation, from the tribe into which the Freedmen of 100 years ago were born. But thankfully the records remain however to research and keep alive the history of thousands of people enslaved in the Territory and who helped to create the state of Oklahoma in many ways.

The challenges that they faced are found in many records, some tucked away in archives and yet to be digitized or published.

The politics of 1907 Oklahoma have the same vocabulary of 2012. However, the difference, is that through isolation and alienation, descendants of many of the Chickasaw Freedmen have waned, when time itself presented the challenges of each new decade--of segregation, of a national depression, and of two world wars. The most critical impact of the more permanent aspect of disenfranchisement come from the effects of the Great Migration that took many Freedmen and their children away from their native Oklahoma soil, to places northward, eastward, and westward.

Though the words spoken during a political campaign addressed the issues of the Chickasaws and their former slaves, time would eventually allow their indifference to become official policy and a people were forever cut off from the nation that was part of their family history.

 But today the effort begins to not only tell the story, but to find the original family story from which the family emerged. Thankfully, there are records that remain.

The challenge is to identify them, share them and embrace the spirit of survival and resilience of the ancestors.

Abolitionist Newspapers Discuss Slavery in the Cherokee Nation

The Liberator was one of several Abolitionist Newspapers
Image accessed through Accessible Archives.

Those who study pre-Civil War America know that there were many people working towards the eradication of the horrific and cruel practice of chattel slavery in the United States as well as in the Territories. However, for many scholars the concerns of the abolition of Black chattel slavery practiced by Indian Tribes is somehow overlooked. The publishers of the antebellum newspapers however, were fully aware of slavery, or runaway slaves and of the efforts of resistance in the Territory among those held as slaves.

As early as 1842 there were efforts among the slaves held by Cherokee Indians, to resist. The most daring effort was the Cherokee Slave Revolt of 1842. Dozens of slaves held by wealthy Cherokee Joseph "Rich Joe" Vann, who lived near Webber's Falls had a major revolt, when slaves locked the Vann family in their homes, seized all horses, mules and weapons and made an effort to make it Mexico. After several days and a fierce battle, the fugitive slaves were overtaken and returned to bondage. However--runaways were still reported and ads for the capture of slaves continued.  In 1856, William Lloyd Garrison, editor of The Liberator published two front page articles about slavery in Indian Territory, and specifically among Cherokees.  In the first article he described the difficulty for Cherokee slave holders in retaining their slaves due to the presence of both abolitionists, and of course continued resistance of the enslaved in their quest to be free.

The Liberator September 26, 1856 p. 1

Source: Accessible Archives

Transcription:

A letter from the Catholic Mission in the Osage Nation, dated the 26th ult., gives us the following information:

'Our Osages, in returning from the summer hunt, found in the vicinity of the Arkansas river some few deed bodies, say three colored and one half red. A patty of Cherokees were here in pursuit of runaway negroes, well provided with arms, and we suppose they overtook them in the plains, and had battle.'

So it goes. Not only the Territories of the United States, but the Indian Territories , are invaded by Abolitionists, and mischief and murder follow. The Cherokee Nation of Indians , at in well known, are owners of large numbers of slaves, and are the cultivators of large plantations. A year ago, certain Abolition preachers of the church, located in that Nation, commenced tampering with the slaves, and the Indian owners became indignant at it, and remonstrated against their conduct. They were invited to quit the Nation, if they could not desist from these mischievous practices; and we recollect that their conduct was brought before some of the church assemblies North, but of the result we are not so well satisfied—whether they left the Cherokee Nation or not. But the legitimate teachings of the Abolitionists are seen in the brief record, which we have made above.

After the foregoing was written, we received the following in the Van Buren (Arkansas) Intelligencer :  We have been handed the following extract from a letter from a gentleman in the Cherokee Nation, to one of our citizens, for publication:—

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

Another article describes a very dramatic confrontation between Cherokee slave holders and their slaves who were resisting and who were armed:

The Liberator September 26, 1856 p. 1

Source: Accessible Archives

Transcription: 

We had quite a fracas on Verdigris river a short time since, Four negroes ran away, two of them belonging to Lewis Ross, and two to Mrs. Wright. They were and rifled and mounted; had two pack horses, flour, meat, coffee, and all the necessaries for a camp life, Seven Cherokees followed, and overtook their, one hundred and fifty miles from where they started, high up on the Verdigris. The Cherokees got upon them before they were discovered; the negroes were dismounted, and at a spring drinking water. The Cherokees ordered them to lay down their arms, and give up. The negroes replied, they would be d—d if they would do it; and at the some time, one negro fired both barrels of his at Lynch's son, riddling his shot-pouch, and a handkerchief that he were around his neck. Strange to say, it did not wound him. Another negro first, and shot Pins England in the thigh. At that the Cherokees fired, and killed two of the negroes dead, and wounded the other two. One of the wounded negroes died the next morning, and it is supposed the other is tally wounded. So ends the first chapter.

A few days ago, a negro named Ike (you will probably know as the Hamilton negro) was met in the road by four Cherokees, who tried to arrest him. He drew a revolver, and shot a horse from under the Cherokee who was nearest to him, grazing the Indian' s knee, and shot afterwards at the Indian, and then galloped off. The country is full of runaway Negroes.

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

These two articles both appeared in William Lloyd Garrison's newspaper The Liberator, in 1856, several years before the Civil War. It would be a full ten years however, before the slaves would be completely free in Indian Territory, when the Treaty of 1866 finally abolished the practice of chattel slavery in the Territory.

Stories such as these are not often mentioned in American history, but several thousand people descend from those held in bondage in Indian Territory. They too longed like all men, like all women to live as free people. And when opportunity came, they too resisted and fought for their freedom. Some won, and others lost the battle, but their stories deserves to be told.

The Chickasaw Freedman History of Don Cheadle

One of the Dawes Records Reflecting Part of Don Cheadle's History. 

Source: NARA Publication M1186, Chickasaw Freedmen Card No. 729

Many of us recall the PBS Series African American Lives. The episode reflecting he history of actor Don Cheadle interested many of us who share the history of the Freedmen of Indian Territory.  When it was revealed to Mr. Cheadle that he had ancestors who had been enslaved by Chickasaw Indians he was stunned to learn of this history, and mentioned that he had never heard of Native Americans and Black Chattel slavery.  Dr. Henry Louis Gates also admitted that this was history of which he himself also had no knowledge.

Meanwhile, dozens of Kemps and Cheadles from southern Oklahoma, from Texas and across the country, in addition to thousands of people who descend from the former slaves of the Five Civilized Tribes--nodded  as we watched once again, how so little is known. Amazingly this unique history has over 14,000 records at the National Archives, that tell the story, and yet not even a Harvard professor had heard of the Freedmen of Indian Territory.

In the episode, Mr. Cheadle was told, "You are one of the few African Americans whose ancestors were not enslaved by white people."  But the reality is that the numbers are not quite as small as Dr. Gates assumed them to be. 

Being familiar with Mr. Cheadle's ancestry and having researched Freedmen for over 20 years as well as having Choctaw Freedmen ancestors myself,  I examined the records of Don Cheadle's family. I also had the opportunity to find the Civil War record on his Missouri family. But the Cheadle and Kemp history is a fascinating family history, indeed!  

Don Cheadle is tied not only to a large clan of Oklahoma Cheadles---but he is also tied to an even larger clan of  Kemps---who reside to this day in southern Oklahoma and Texas and beyond.

As he was told on African American Lives, his gr. gr. grandmother was Mary Kemp.  Mary Kemp had married Henderson Cheadle also known as Hensce Cheadle and they had 8 children, including his gr. grandfather Bill Cheadle. Mary Kemp had been born a slave and was the slave of Chickasaw Jennie Kemp.

Close Up view of Mary Kemp Enrollment Card

NARA Publication M1186 Chickasaw Freedmen # 729

The back of this card reveals more information about Mary Kemp and her children.  

Reverse side of Chickasaw Freedmen Enrollment Card #729

The columns on the reverse side reflect the name of the father of each person on the front of the card, and the card also shows if the parents were slaves, the name of the Indian slave holder. So in this case Mary Kemp's father was a man called John Kemp, who was a slave of Chickasaw Jackson Kemp. Her mother was Frances Kemp, also enslaved by Jackson Kemp. Eight of Mary Kemp's eleven children were fathered by Henderson Cheadle--called Hensce. 

Mary's former husband, Henderson Cheadle himself also had an enrollment card from the Chickasaw Nation.

Henderson Cheadle Enrollment Card

Source: NARA Publication M1186 Enrollment Card Chickasaw Freedman #813

Henderson Cheadle's father was a man called Elderidge Edwards, and his mother was Peggie Edwards. Both of them had been enslaved by Chickasaw citizen Jim Cheadle.

Reverse side of Card reflects the parents of Henderson Cheadle. Though called Edwards, they were enslaved by Chickasaw Jim Cheadle.

Source: NARA Publication M1186 Enrollment Card Chickasaw Freedman #813 (Side 2)

Mary Kemp Cheadle and Henderson Cheadle had separated from each other, and she had remarried. Her second husband was Scott Finley and in their file was a copy of their marriage record.

Marriage Record of Mary Cheadle to Scott Finley

Source: NARA Publication M1301 Dawes Enrollment Packets

Chickasaw Freedman File #729

In the 1900 Federal Census taken in Indian Territory, Mary Kemp Cheadle and her children appear in the Chickasaw Nation community enumerated together. And son, William, gr. grandfather to Don Cheadle is in the household with her.

1900 Census enumeration of Mary Kemp Cheadle 

By 1920, William was married with his own family and living in what was now the state of Oklahoma.

William Cheadle and family living in1920 in Oklahoma

Source: 1920 Federal US Census, Oklahoma 

Lee Turner Cheadle was William's son, and when the family later moved to Missouri, the family's ties to Oklahoma were broken.  Lee Turner Cheadle is Don Cheadle's grandfather, and Don Cheadle Sr. is the son of Lee Turner Cheadle.  Don Frank Cheadle Sr is the father of Don Cheadle Jr., the actor.

Of course time did not allow for extensive detail about the lives of those who were enslaved in Indian Territory to be shown in the PBS program that featured Don Cheadle.  The lives of the slaves in the Territory have never been widely studied which would explain why Dr. Gates himself knew nothing of this history. But there are still records that tell this story.

Mary Kemp Cheadle was enslaved by Jackson Kemp. What would her life have been like as a slave to Chickasaw Indians?

Jackson Kemp was a large slave holder in the Chickasaw Nation.

Source:  1860 Slave Schedule Chickasaw Nation

Ancestry.com. 1860 U.S. Federal Census - Slave Schedules [database on-line]. Provo, UT, USA: Ancestry.com Operations Inc, 2010.

Original data: United States of America, Bureau of the Census. Eighth Census of the United States, 1860. Washington, D.C.: National Archives and Records Administration, 1860. M653, 1,438 rolls.

Jackson Kemp owned 61 slaves in 1860. The oldest was 61 years old and the youngest--were several children 1 year or less in age.  On closer examination, at least 20--more than a third of the slaves he was said to have owned---had fled from him. They were listed as "fugitives."  Among the runaways was even the eldest slave.

Close up view of Slave Schedule of Jackson Kemp Slaves. The oldest slave was listed as a fugitive.

The presence of so many runaways from bondage suggests that Jackson Kemp may not have been viewed as one of the most kindly of slave holders, evidenced by the resistance of more than a third of his human chattel said to be fugitives.

In addition to simply knowing the names of the ancestors of Don Cheadle, there also comes a fascinating history of the Kemps. Mary Kemp the matriarch of the Cheadle clan, had an older brother Isaac Kemp. Isaac Kemp was leader and an activist in his community of Chickasaw Freedmen, He worked with a group of other leaders to speak on behalf of Chickasaw Freedmen. Their treatment and their neglect  by the Chickasaw Nation, as well as the US government was a issue for more than four decades, and both Kemps and Cheadles and also the Loves were among the leaders of Freedmen that continually fought for the rights of the former Chickasaw slaves. 

This item is a document from the National Archives (II) found in a box of miscellaneous letters reflecting issues pertaining to Chickasaw Freedmen. Included was an item from Isaac Kemp a leader 

in the Freedman community of Wiley, I. T.

The saga and struggles of the Chickasaw Freedmen went on for many years. Scholar and professor Daniel Littlefield wrote about them, in  his book The Chickasaw Freedmen,  and some of Don Cheadle's ancestors were noted in his work as well, including Isaac Kemp--Cheadle's gr. gr. gr. uncle.

The Chickasaw Freedmen by Professor Daniel Littlefield captures the story of hundreds of Chickasaw Freedmen from the years after the Civil War, up to Oklahoma statehood in 1907

Littlefield, Daniel, The Chickasaw Freedmen. A People Without a Country, 

Westport Connecticut, Greenwood Press,  1980, p. 166

Isaac Kemp worked alongside other Freedmen leaders to voice their concerns for the educational needs of their children, and when they felt that strong teachers were not in place, they also voiced their concerns about the strength and competency of the teachers as well. In this next excerpt, Isaac Kemp (Cheadle's 3rd gr. uncle and Hensce Cheadle (his gr. gr. grandfather) voiced complaint with others about the status of the schools for Freedmen children.

Source: Monthly School Reports. November 1882, Turner to Price, January 8 and 27, 1883, and 

Miles to Commissioner February 8, 1883, Letters Received, 22294-82, 634-83, 1074-73

Isaac Kemp (Don Cheadle's gr. gr. uncle) began his fight for justice immediately after the Civil War. In a rare letter written in 1865, Isaac Kemp's name appeared in a letter to the Arkansas Freedman's Bureau. The letter was asking for help for their loved ones still being held in bondage by the Chickasaw Indian slave holders. I wrote about this letter in a blog post  back in 2010.  

At the end of that letter the "X" marking the signature of Isaac Kemp is found.  He was requesting release of his wife and children, and also of his mother Frances (3rd gr. grandmother of Don Cheadle). This was probably the first time that Isaac Kemp's name appeared in writing as a free man. It was also perhaps the first in many battles that he would fight and that would initiate a battle for justice in Chickasaw country.

Isaac Kemp's mark is shown among the signatures of others seeking freedom 

for their loved ones in the Chickasaw Nation.

Programs such as African American Lives as well as the NBC program WDYTYA (Who Do You Think Your Are) now in its third season, are popular and they encourage many to explore their family history. However, what is often shown on the prog, rams are mere glimpses as their history. 

As the case of Don Cheadle, his Chickasaw Freedmen history is rich, complicated, colorful, and also inspiring. The few moments aired on the PBS program only mentioned the Chickasaw Freedmen, but as one can tell, there is so much more to this amazing story. As one who researches the Freedmen of Indian Territory, my hope is that others will be inspired to tell the stories that come from this little known chapter in America's history.  

Ancestral Family Tree of Don Cheadle, Descendant of Chickasaw Freedmen

Examining the First Draft of the Choctaw Freedmen Dawes Roll

Early Roster of Choctaw Freedman Roll

This early roster represents the hand written copy made before the Final Roll was Compiled.

Those who use the Dawes Records often see references on the Enrollment cards that the enrollees' names appeared on earlier rolls. However, one does not always see the names of the Final Dawes enrollees on the first draft copy from which the Final Rolls were made. It is worth exploring such documents to learn more about the family and when they enrolled in in some cases with whom they went to the Dawes Commission.

Before the final roll was compiled, a hand-written copy of the roll was made. These were entries made in ledgers of those Freedmen applicants who had been approved to have their names placed on the final rolls. And interestingly, in some cases the names appeared on the Final Roll in exactly the same sequence as they appeared on the First Draft.

The following example can be noted. Polly Ann Eliza Miller, and Davis Frazier both young people, appeared on Choctaw Freedman Cards 670 and 671 respectively.

National Archives Publication M1186

Enrollment Cards for the Five Civilized Tribes Reel 51

Choctaw Nation, Choctaw Freedman Card Nos.670 and 671

Both were born well after slavery had ended in the Choctaw Nation, so no slaveholder is listed on their cards. However, the parental data reflects who their parents were, and who the Indian slave owner of their parents were. See reverse side below:

Reverse side of Freedmen Cards, reflecting parents and slaveholders of parents

(National Archives Publication M1186

Enrollment Cards for the Five Civilized Tribes Reel 51

Choctaw Nation, Choctaw Freedman Card Nos.670 and 671)

Polly's parents were Jackson Crow and Jane Crow. Davis's parents were Silas and Indiana Frazier. 

Jackson Crow, Polly's father, was a slave of Choctaw Nail Perry. Davis Frazier's father was not a slave, but was a Choctaw Indian named Silas Frazier. Davis Frazier's mother was Indiana Frazier and she was a slave of Sophia Perry.* 

The two have cards that are close in number and although at first glance they might appear to be unrelated family history indicated that they were in actuality cousins. Nail Perry was the patriarch of the Perry clan that lived in Sugar Loaf, County of the Choctaw Nation, and he was also a witness in each case involving the slaves held by the Perry family. Nail Perry was the son and Hardy and Sophia Perry. 

Both Polly and Davis, not only had enrollment cards close in number, they were listed on the hand roster together as well.

On the First Draft of the Freedmen Roll, Polly Miller and Davis Frazier were actually listed together

Both had been interviewed on the same day and it is known  by family that they were part of the same family clan (Perry's, Fraziers and Waltons) There is also the likelihood that the two of them went to the Commission at the same time. Both had, in fact had their names put on their enrollment cards on the same date, June 6, 1899.

The value of looking at the earliest document that eventually led to the creation of the Final Rolls can she light on the enrollment process, and even give a glimpse into the movement of the officials of the Dawes Commission. One can also learn when the Dawes Commissioners visited the various communities, throughout the Territory.

My gr. grandparents were on Choctaw Freedmen Card No. 777

(National Archives Publication M1186

Enrollment Cards for the Five Civilized Tribes 

Choctaw Nation, Choctaw Freedman Card No. 777)

I was pleased to also find them on the original First Draft Copy of the Choctaw Freedman Roll:

The same Walton family appeared also on the first draft of the Freedman Roll

The early draft is also useful, as they occasionally contain notes about the family or in some cases the slave holder and their estate. In the image above there is a reference to J.D. Davis and his heirs. On the official Enrollment Card, the slaveholder is simply listed as Jim Davis. This small difference might provide a small clue to another record set that may hold data with further research.

Although the genealogical data presented on the First Draft Roster of the Freedman Roll, will rarely differ, it is still useful to see the names of the approved applicants on the that first draft roll. It would be this roll upon which subsequent decisions would also be made. 

As genealogists we must look for all possible resources, including early drafts of the Final Rolls.

* Sophia Perry was the mother to Nail Perry who would frequently vouch for the Waltons and the inter-related families.

"I have a dream that one day...the sons of former slaves and the sons of former slave owners will be able to sit down together at the table of brotherhood."

Angela Walton-Raji & Colin Kelley

A Choctaw Freedman Descendant  and an enrolled Choctaw who descends 

from the Choctaw slaveholder of her ancestors

(Source: Photo taken by Tonia Holleman in her home in western Arkansas)

I met the descendant of the Choctaw slaveholder of my ancestors in 2010. Two years ago, this month will mark the anniversary of my meeting with a man who found me. I received an email from a gentleman living in Oklahoma who saw my name in an historical journal.  His letter was brief and to the point. He was a descendant of Nail Perry.  

I was stunned. I knew that name--Nail Perry had contact with my ancestors--my ancestors who lived in the Choctaw Nation.  Same and Sallie Walton had lived in Indian Territory as slaves.  Sallie, my gr. grandmother was a person whom I knew in my lifetime, and I had loved her for she was the face of kindness, wisdom and love in my tender young years.  I was 9 years old when she passed and hers is a face that still smiles at me from the old photographs in my home.

 

Sallie Walton, Choctaw Freedman

Source: Personal Family Collection

But Nail Perry---this was different. I knew his name from family records. When I found the family file in the Dawes Records, his name appeared. He testified at the Dawes Commission interview on behalf of Sam and Sallie Walton, and he spoke about Sallie's mother being a slave in his family.

Partial Testimony of Nail Perry in front of Dawes Commission

National Archives Publication Number: M1301 Choctaw Freedman File No. 777

Nail Perry's name appeared in other family documents between the 1880s and 1900s. 

So back in 2009 when I received the email from Mr. Kelley. We exchanged emails and since that time, we have spoken several times.  And in 2010, while I was on a trip to western Arkansas, he drove to pick up another cousin and they both came to meet me.  Mr. Kelley arrived with documents, and we shared records, and talked.  Our meeting was a pleasant one, and we have a relationship that continues to this day. 

Meeting Nail Perry Descendant Colin Kelley

Photo taken by Tonia Holleman

I think about that meeting often, and I am especially appreciative because it was he who found me. There are many stories of African Americans who have met the descendants of slaveholders. This meeting however, was historic---it is probably one of the first meetings of a Native American slaveholder descendant who on his own initiative, reached out to one whose ancestors were enslaved in his family. We did meet, and yes, history was made on that day.

On this day that we honor a man who had a dream that such meetings were possible, I think that not only are such meetings possible, but so are so many more good things possible! I am so glad that Dr. King had a dream and  he expressed his dream to the world.

Treasure Chest Thursday: Two Sheets of Paper

Source: Personal Collection

As  child I would often look at the old plat map above and simply wonder what it was and why it was saved. It existed for decades between the pages of an old family bible, folded and carefully tucked in between the pages.  It was the only document that was in the family that actually had my gr. grandmother Sallie's name on it. Years later I would eventually come to appreciate this simple piece of paper and how it told a story.

My great grandmother Sallie Walton, was born in the Choctaw Nation in 1863 and she died in 1961 at the age of 98. Hers was a long life well lived. She left only a few things behind. There were a handful of photographs, an old family Bible and some hand made quilts. 

But the old family Bible held the most, for it left some clues about her history and her past both on the pages and also between the pages.  

Sallie Walton  1863-1961

The old plat map above was always found neatly folded between the pages in the old bible. And when I was a child I would often pull the Bible off the shelves, unfold it stare at the words "Choctaw Nation" stamped on it, and wonder what her early life was like.  

I would not realize for many years that this small plat map would be the only original piece of paper that we had with her name on it. So what could be learned from what she left behind? Well, there were clues--right there on that sheet. The sheet was a plat map, and it pertained to property. The document illustrated her ties to the land, and to the Choctaw Nation. 

Closer Image of Plat Map

The document also had her name written clearly on it:

The only document that bore Sallie's name was this old plat map

A second piece of paper, was also kept between the pages of the old Bible. This was a small sheet from a tiny table with the letters and numbers almost faded into the yellowed sheet would also hold information for me.

Small slip of paper with hand-written note also found in the family bible.

Source: Personal Collection

Written in pencil, and fading into the yellowed pages were a few words. Sallie's was name followed by a few numbers and a reference to someone's age, presumably hers. The name was barely legible, "Sallie Walton" followed by some numbers--3-9-4-8.  Or was it supposed to be 3-7-4-8?  It was hard to tell. But what did the numbers mean?  This would remain a mystery for three decades.

In 1991, on a trip to the National Archives, I began the search for my gr. grandmother's history.  There, within a set of records known as Dawes Records, I found a document with the family name. 

Dawes Card, Sam & Sallie Walton

Source: National Archive Publication M1186, Choctaw Freedman Card 777

(Document can also be found on Fold3 as Image:  260|225730220)

This document was an Enrollment Card made in application for a land allotment with the Dawes Commission. Sam and Sallie Walton made their application in 1899.  On that card much information is recorded, but upon examination of the card something was familiar:

The number 3748 was Sallie Walton's Dawes Roll Number

There was the number--3-7-4-8.  It was the number inscribed on the small piece of paper. The family's application was approved and that number was her official Dawes Roll number! That was an aha moment!!  Of course she never wanted to forget the number--it was the number that made her eligible for privileges as a citizen in the Choctaw Nation and most importantly, the number that also made her eligible for a land allotment.  

It all made sense--it was folded neatly in the family Bible, because it was important. The Bible had names and dates of her children, it contained information on her second marriage, it reflected the deaths of loved ones, and it also held her precious Dawes Roll number. 

So I began to study the documents. I always thought of the document reverently, because like a hand from another dimension, that red arrow on that plat map was the compass pointing to a part of the family's past. 

And on the bottom of that page, her name would appear. For many years, this was the only document that we ever  had with her name written upon it.

Bottom portion of plat map

Long after her death, these two pieces of paper held the keys that unlocked parts of  her past. I appreciated the fact that she kept them, even if decades later, she no longer held the land. I would frequently look at these documents and study them, and they would often be on my mind. It was finally these two pieces of paper that nudged me to see if I could document more of the family's history, and if these documents would lead me to something about our history. They did.

Something made my gr. grandmother Sallie hold on to those documents as if she wanted someday someone to know that she had a tie to the land and to the Nation and that this was a part of her life. I am so glad that she did.

By the time she died in 1961, Sallie no longer held the land, and she died in Arkansas. But she left behind the precious items that mattered. 

And as simple as a small piece of paper might be, these two pieces of paper opened doors to the family history.