User talk:Sint Holo
Archive 1: April 05-15 2006
Archive 2: April 15-16 2006
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NOTICE ABOUT TALK PAGE RULES
This talk page is for discussions about articles only, content discussions or formulation, or USEFUL PRODUCTIVE dialogue. Any other postings will be considered trolling and will be removed on sight. Sint Holo 07:27, 18 April 2006 (UTC)
Cherokee Language Lexicon Conversion for Cherokee Language Wikipedia
all discussions and suggestions welcome. We are converting the English Wikipedia into an XML data file for import by Wikimedia into the Native Cherokee Wikipedia. All English Cherokee Articles will be updated in the English Wikipedia since conversion into Cherokee is a one way process due to conjugation rules and verb stem construction inherent in the structure of the language.
Conversion of Cherokee into English is less precise and more complex latin based words have no counterparts in the Cherokee Language. All Native Cherokee and interested contributors welcome. Sint Holo 07:58, 18 April 2006 (UTC)
Cherokee Freedmen
The Cherokee Freedmen are the descendants of African slaves who played an integral role in the Cherokee Culture during the 1700s and 1800s. The Majority of the Cherokee Freedmen are Cherokee's by blood descent. However, The Freedmen were listed on the Dawes Commission Rolls during the termination of the Cherokee Nation by the Dawes Commission during the late 1800s and early 1900s in a category which did not classify them as Cherokee's by Blood, and which has led to modern controversies as to whether or not the Freedmen can claim they are Cherokee Indians. However, Cherokee Freedmen were classified by the United States as Indians and experienced many of the same hardships as Cherokee's during the early years of Oklahoma Statehood by their inclusion on the Dawes Rolls. The majority of Freedmen are of Cherokee ancestry by blood.
Freedmen Origins
Cherokee Indians at times in their history would enslave prisoners of war. Early Cherokee Society at times did regarded prisoners of war as commodities to be traded for other goods.
The rapid development of dependence by the Cherokee Culture on foreign manufactured goods made slaves very desirable possessions in early American History following contact with Europeans and adoption of European Societal customs. As a result, intertribal warfare escalated and enslavement came to be viewed in an entirely different way from the traditional culture when Cherokee Society in the Eastern United States began to fully adopt the cultural European attitudes and started owning farms, and slaves became free labor. The Cherokee began to employ African slaves (ah-tsi na-sa'i) in their fields. A new Cherokee aristocracy composed of wealthy farmers developed in the South as a result of the Slave Trade by White Settlers. 1% of traditional Cherokee families owned slaves; 10.8 % of the mixed families and 30.4% of the non-full-blood families did (McLoughlin and Conser 1977:691, 695)
At the end of American Revolution, George Washington encouraged the Cherokees to grow cotton and flax to relieve the economical crisis. His agents sent them looms, spinning wheels, plows and other implements. He appointed Benjamin Hawkins as supervisor of this project, and Hawkins set an example establishing a plantation complete with black slaves on the Flint River.
Life with the Cherokee
Laws controlling the activities of slaves actually preceded the Cherokee Nation Constitution of 1828. ( where black were excluded from participation in the government ).
An act passed by the National Committee and Council in 1820 prohibited the purchasing of goods from slaves. The law proscribed masters from allowing their slaves to buy or sell liquor, as well as the marriage of whites and indians to slaves and the freeing of slaves for the sole purpose of marriage and the possession of property by slaves. The legislature did not see fit, however to extend the law to cover marriage with free blacks. The census of 1835 confirms that a small group in the Cherokee Nation admitted having African ancestry.
Some voices were raised against slavery. The Cherokee Phoenix and Indian advocate newspapers addressed the question of international trade slave and came out in solid opposition to its continuation.
Cherokees enforced the slave code in two ways: first, laws offered incentives to the prosecutor to seek out offenders and bring them to justice by providing that one-half the fines collected accrued to that official, and second, corporal punishment administered by patrollers of the settlement. The slave code was not the same that the whites had: there were no laws dealing with insubordination and rebellion and the majority of punishments were reserved for masters, not slaves ( laws penalized the person who bought goods from slaves or allow them to buy or sell liquor ). White or Indian women cohabitating with an slave were punished suffering fourteen fewer stripes than males commiting the same act.
Because traditional Cherokee culture acted as a leavening agent, Cherokee planters avoided much of the rigidity and cruelty displayed by the white slaveholding society, but revolts happened, like the one in the Vann family lands in 1842 ( Joseph Vann was the largest Cherokee slaveholder, with 110 slaves in 1835 ). James Vann was good and genereous when sober, but his frequent and immoderate comsumption of alcohol aroused great cruelty. Vann's slaves reacted to the abuse he gave them in kind.
Cherokee planters allowed their slaves to establish the African Benevolent Society, affiliated with the American Colonization Society. The slaves anticipated "making out enough to carry one emigrant to Liberia" but never realized their goal. These organizations gave slaves in the Cherokee Nation an opportunity for an organized social existence apart from the plantation. The Moravians located their mission close to the home of James Vann, who offered them assistance in building an school. The missionaries held their first service for slaves on Vann's plantation. Moravians were followed by the American Board.
One thousand six hundred Freedmen walked the Trail of Tears along with the rest of Cherokee.
Treaty of 1866
More than 20,000 Africans were adopted into Indian Nations within Indian Terrirory before the end of the 19th century. The Treaty of 1866 brought about the abolishment of Slavery in Indian Territory, and the adoption of the former slaves into 4 of the 5 nations.
Articles Pertaining to African Cherokee Citizens and Ending Slavery in the Cherokee Nation
July 19, 1866. Ratified July 27, 1866. Proclaimed Aug. 11, 1866
ARTICLE 4
All the Cherokees and freed persons who were formerly slaves to any Cherokee, and all free negroes not having been such slaves, who resided in the Cherokee Nation prior to June first, eighteen hundred and sixty-one, who may within two years elect not to reside northeast of the Arkansas River and southeast of Grand River, shall have the right to settle in and occupy the Canadian district southwest of the Arkansas River, and also all that tract of country lying northwest of Grand River, and bounded on the southeast by Grand River and west by the Creek reservation to the northeast corner thereof; from thence west on the north line of the Creek reservation to the ninety-sixth degree of west longitude; and thence north on said line of longitude so far that a line due east to Grand River will include a quantity of land equal to one hundred and sixty acres for each person who may so elect to reside in the territory above-described in this article: Provided, That that part of said district north of the Arkansas River shall not be set apart until it shall be found that the Canadian district is not sufficiently large to allow one hundred and sixty acres to each person desiring to obtain settlement under the provisions of this article.
ARTICLE 5
The inhabitants electing to reside in the district described in the preceding article shall have the right to elect all their local officers and judges, and the number of delegates to which by their numbers they may be entitled in any general council to be established in the Indian Territory under the provisions of this treaty, as stated in Article XII, and to control all their local affairs, and to establish all necessary police regulations and rules for the administration of justice in said district, not inconsistent with the constitution of the Cherokee Nation or the laws of the United States; Provided, The Cherokees residing in said district shall enjoy all the rights and privileges of other Cherokees who may elect to settle in said district as hereinbefore provided, and shall hold the same rights and privileges and be subject to the same liabilities as those who elect to settle in said district under the provisions of this treaty; Provided also, That if any such police regulations or rules be adopted which, in the opinion of the President, bear oppressively on any citizen of the nation, he may suspend the same. And all rules or regulations in said district, or in any other district of the nation, discriminating against the citizens of other districts, are prohibited, and shall be void.
ARTICLE 9
The Cherokee Nation having, voluntarily, in February, eighteen hundred and sixty-three, by an act of the national council, forever abolished slavery, hereby covenant and agree that never hereafter shall either slavery or involuntary servitude exist in their nation otherwise than in the punishment of crime, whereof the party shall have been duly convicted, in accordance with laws applicable to all the members of tribe alike. They further agree that all freedmen who have been liberated by voluntary act of their former owners or by law, as well as all free colored persons who were in the country at the commencement of the rebellion, and are now residents therein, or who may return within six months, and their descendants, shallhave all the rights of native Cherokees: Provided, That owners of slaves so emancipated in the CherokeeNation shall never receive any compensation or pay for the slaves so emancipated.
ARTICLE 10
Every Cherokee and freed person resident in the Cherokee Nation shall have the right to sell any products of his farm, including his or her live stock, or any merchandise or manufactured products, and to ship and drive the same to market without restraint, paying any tax thereon which is now or may be levied by theUnited States on the quantity sold outside of the Indian Territory.
Source: Indian Affairs: Laws and Treaties. Vol. II (Treaties). Compiled and edited by Charles J. Kappler. Washington : Government Printing Office, 1904."
After the Treaty of 1866
Most freed blacks remained in Indian Territory, and most remained in the nation in which they had lived as slaves. In the decades that followed, the freedmen established lives for themselves and made ecomomic gains for themselves faster than the freedmen in the United States. Although some of the freedmen may have had difficulties as former Union soldiers, still very few left the nations. The Creek freedmen were among the first to stablish schools for blacks.
The so called "Red-Black Cherokees" represent a truly unique Cherokee population, they are the descendants of former slaves of the Cherokees, the freedmen. Other Red-Blacks were the result of mixtures of Cherokees with black and often white ancestry ( tricolor ). This later group is a small segment of the Cherokee population, but unique and important. They have often been forgotten and discriminated against by Cherokees and non-Cherokees alike. Their "indianness" has typically not been accepted to the same degree as that of Indians with white ancestry, even though they might have more Indian Blood.
Cherokee Nation Freedmen Controversies
On March 7, 2006, the Cherokee Nation announced that the Cherokee Freedmen, the descendents of African Americans who were Citizens of the Cherokee Nation and who were adopted into the tribe after the Civil War, are eligible for membership as Cherokee Citizens because they were classified by the Federal Government as Indians by being entered on the Dawes Commission Lands rolls during the early 1900s [[1]]. The Cherokee in ancient times did not view a person's race as relevant regarding adoption into Cherokee Society, and historically viewed the Cherokee Society as a politically rather than racially based organization. The Cherokee Freedmen, due to intermarriage with the Cherokee, are for the great majority also of Cherokee Blood and ancestry. There are many exceptionally talented Cherokee artisans of Freedmen descent who currently reside within the The Cherokee Nation. The Cherokee Freedmen suffered many of the same hardships as other Indian groups because of their Cherokee Citizenship at the turn of the century and were viewed by the Federal Government as Indians, which led to the freedmen being placed on the Dawes Commission Rolls as Cherokee Citizens during the early 1900's.
Many Prominent and Respected Cherokee Citizens and Elders have vehemently criticized the Cherokee Nation Executive Government concerning the Freedmen Controversies. Accusations have been suggested by the Cherokee Community that the Executive Branch of the Cherokee Nation has misrepresented the voice of the Cherokee People and have made claims the leadership is esspousing "Jim Crow Era" ideals in opposing the granting of tribal membership to the Freedmen, however, the Cherokee Nation his historically granted membership to Indians of Delaware Blood based upon previous treaties and agreements with the United States. The Cherokee Nation Supreme Court recognized the unique role of the Freedmen in Cherokee history and the mutual hardships and common experience with the Cherokee People during pre-Oklahoma Statehood in rendering its decision, and upheld the Cherokee Nation of Oklahoma Constitution guarantees of equal rights for all Cherokee Indians.
The Principal Chief of the Cherokee Nation recently announced that due to issues raised by the Cherokee People that the issue on the membership of the Freedmen was currently being considered for a vote regarding proposed ammendments to the Cherokee Nation Constitution. These ammendments are intended to restrict tribal membership exclusively to Cherokee's by blood descent and exclude the Freedman from Tribal Membership [[2]]. Currently, The Cherokee Nation Constitution restricts who may or may not serve as an elected official only to those persons who are of Cherokee Blood. Many Cherokee Citizens and Leaders do not share the views of the Cherokee Nation Supreme Court that the Freedman descendants contributed to Cherokee culture and society in modern times, and oppose granting the Freedmen membership in the Cherokee Nation.
On the opposite side of the controversies, a large group of Cherokee traditionalists and elders share the views of the Cherokee Nation Supreme Court that the Freedman descendants did contribute to, and were part of the Cherokee culture and society in modern times, right up to the time they were perceived to have been disenfranchised by [Principal Chief Ross Swimmer in 1983]. This faction of Cherokee Society feels these actions were taken in deference to the founding ideals contained in the Cherokee Nation Constitution which guaranteed equality for all Cherokee Indians. The Cherokee Nation Supreme Court overturned previous legislation enacted by the Swimmer and Mankiller administrations it rendering its decision regarding the Freedmen membership which had barred the Freedmen from becoming Cherokee Citizens for decades. [[3]].
Principal Chief Chad Smith has been criticized by the Freedmen and a large number of Cherokee Citizens for supporting a constitutional ammendment regarding the Freedmen membership in the Cherokee Nation and lobbying for the matter to be placed before the Cherokee People. Chad Smith was quoted as referring to the Cherokee Supreme Court as "just three people" deciding the issue of the Freedmen and has suggested a referendum considering a constitutional ammendment restricting tribal membership to Cherokee's by blood and putting the matter before the Cherokee People at the general elections scheduled for 2007 for a vote. Many Cherokee Citizens have esspoused public views that Chief Chad Smith has not evidenced his historical support of the Cherokee Nation Government and the combined voice of the Cherokee People in their Constitutional appointment of the Cherokee Nation Courts to handle the controversy, and feel the issue has entered into the realm of political lobbying rather than supporting the Cherokee Nation Government and Constitutional ideals.
Culture/traditions
Oklahoma's Black Indians and their hundreds of thousands of descendents are among those who have left a legacy of records, from the Dawes rolls to the earlier records created after the Treaty of 1866 was signed. In addition, until the middle of the 20th century, there were Black Indians - Freedmen who still lived and practiced the customs of the nations where they had been born. The WPA Slave Narratives contained more than 25 interviews of Black Indians, who spoke of their lives as Cherokees, Creeks, Choctaws and Chickasaws. Their language, burial customs, and diet were formulated by the native culture into which they had been born, lived and eventually died.
Those seeking more knowledge about the customs practiced by these Black Indians of the Five Civilized Tribes will not find lives centered around pow wows, and Hollywood images of the plains nations. These documented citizens of the Five nations were bilingual, bicultural people, seeking to establish new lives for themselves in their new country and their new state of Oklahoma.
Language
Most of the Freedmen of Indian Territory who were adults when freed, were bilingual, speaking both English and the language of their Indian slave owners. In some cases some of the Indian Territory slaves, learned English after slavery ended, when meeting members of their families from whom they had been sold. Many of the Black Indians moved easily from English to their Indian mother tongue, while others had their native Indian language as their language of choice. There were others who preferred English though still understanding their Indian language. These excerpts reveal the language and culture in which the African Indians lived."
Religion
Most of the slaves who of the nations in Indian Territory were not allowed to practice any form of religion, however, most of the ex-slaves became part of a church-based community when they were free.
Only a few of the slaves interviewed had been exposed to religion or Chritianiy before emancipation. With many, religious practice was simply forbidden by their Indian slave masters. However, it is clear that the desire to worship was strong and when freed from bondage stayed with these Black Indians for the remainder of their lives.
However, some Cherokee planters seemed to have had no objection to their slaves receiving religious instruction and even encouraged and aided the work of the missionaries among their slaves. Some permitted children of their slaves to attend the mission schools along with their own children, but that was against the law and the state of Georgia started enforcing its laws in the Cherokee Nation.
In addition, some of the former slaves, also had beliefs in spirits, and charms, and some referred to the various charms they had used or seen used for protection throughout their lives
As told by Sarah Wilson Cherokee Freedwoman
"Before freedom we didn't have no church, but slipped around to the other cabins and had a little singing sometimes. Couldn't have anybody show us the letters either, and you better not let them catch you pick up a book even to look at the pictures, for it was against a Cherokee law to have a Negro read and write or to teach Negro."
Slaves narratives: Lucinda Vann
Lucinda Vann tells an unusual story of plantation life from the perspective of a house slave who was born with privileges. The comfort accorded house slaves is in stark contrast to the lives of the field slaves described in other interviews. Interestingly, Mrs. Vann also speaks of some time that her family spent before and during the war in Mexico. There were some Cherokee slaves that were taken to Mexico, however, she makes vivid references to Seminole leaders John Horse, and Wild Cat. A few years of her life were also quite possibly spent among Seminoles during part of that time, although her memory of the death of Joseph "Rich Joe" Vann is clearly a part of Cherokee history.
"Yes Sa. My names' Lucinda Vann, I've been married twice but that don't make no difference. Indians wouldn't allow their slaves to take their husband's name. Oh Lord, no. I don't know how old I is; some folks ay I'se ninety-two and some say I must be a hundred.
I'se born across the river in the plantation of old Jim Vann in Webbers Falls. I'se born right in my master and missus bed. Yes I was! You see, I'se one of them sudden cases. My mother Betsy Vann, worked in the big house for the missus. She was weavin when the case came up so quick, missus Jennie put her in her own bed and took care of her. Master Jim and Missus Jennie was good to their slaves. Yes Lord Yes.
My missus name was Doublehead before she married Jim Vann. They was Cherokee Indians. They had a big big plantation down by the river and they was rich. Had sacks and sacks of money. There was five hundred slaves on that plantation and nobdy ever lacked for nothing. Everybody had fine clothes, everybody had plenty to eat. Lord yes su-er. Now I'se just old forgotten woman. Sometimes I eat my bread this morning none this evening.
Seneca Chism was my father. He was a slave on the Chism plantation, but came to Vann's all the time on account of the hourses. He had charge of all Master Chism's and Master Vann's race horses. He and Master took race horses down the river, away off and they'd come back with sacks of money that them horses won in the races.
My mother died when I'se small and my father married Delia Vann. Because I'se so little, Missus Jennie took me into the Big house and raised me. Somehow or other they all took a liking to me, all through the family. I slept on a sliding bed. Didn't you never see one of them slidin' beds? Well, I'll tell you, you pull it out from the wall something like a shelf. Marster had a little race horse called "Black Hock" She was all jet black, excepting three white feet and her stump of a tail. Black Hock was awful attached to the kitchen. She come up and put her nose on your just like this---nibble nibble, nibble. Sometimes she pull my hair. That mean't she want a biscuit with a little butter on it.
One day Missus Jennie say to Marster Jim, she says, "Mr. Vann, you come here. Do you know what I am going to do? I'm goin' give Lucy this black mare. Every dollar she make on the track, I give it to Lucy." She won me lots of money, Black Hock did, and I kept it in the Savings Bank in Tahlequah. My mother, grandmother, aunt Maria and cousin Clara, all worked in the big house. My mother was seamstress. She bossed all the other colored women and see that they sew it right. They spun the cottons and wool, weaved it and made cloth. After it was wove they dyed it all colors, blue, brown, purple, red, yellow. It look lots of clothes for all them slaves.
My grandmother Clarinda Vann, bossed the kitchen and the washing and turned the key to the big bank.
That was sort of vault, where the family valuables was kept. Excepting master and mistress, couldn't nobody put things in there but her. When they wanted something put away they say, "Clarinda, come put this in the vault." She turned the key to the commissary too. That was where all the food was kept.
All the slaves lived in a log house. The married folks lived in little houses and there was big long houses for all the single men. The young, single girls lived with the old folks in another big long house.
The slaves who worked in the big house was the first class. Next came the carpenters, yard men, blacksmiths, race-horse men, steamboat men and like that. The low class work in the fields.
Marster Jim and Missus Jennie wouldn't let his house slaves to with no common dress out. They never sent us anywhere with a cotton dress. They wanted everybody to know we was Marster Vann's slaves. He wanted people to know he was able to dress his slaves in fine clothes. We had fine satin dresses, great big combs for our hair, great big gold locket, double earrings we never wore cotton except when we worked. We had bonnets that had long silk tassels for ties. When we wanted to go anywhere we always got a horse, we never walked. Everything was fine, Lord have mercy on me, yes.
The big house was made of log and stone and had big mud fireplaces. They had fine furniture that Marster Vann had brought home in a steamboat from far away. And dishes, they had rows and rows of china dishes; big blue platters that would hold a whole turkey.
Everybody had plenty to eat and plenty to throw away. The commissary was full of everyting good to eat.
Brown sugar, molasses, flour, corn-meal, dried beans, peas, fruits butter lard, was all kept in big wooden hogsheads; look something like a tub. There was lots of preserves. Everything was kept covered and every hogshead had a lock.
Every morning the slaves would run to the commissary and get what they wanted for that day. They could have anything they wanted. When they get it they take it back to their cabin. Clarinda Vann and my aunt Maria turned the keys to the vault and commissary. Couldn't nobody go there, less they turn the key.
We had a smoke house full of hams and bacon. Oh they was good. Lord have mercy I'll say they was. And we had corn bread and cakes baked every day. Single girls waited on the tables in the big house. There was a big dinner bell in the yard. When meal time come, someone ring that bell and all the slaves know its time to eat and stop their work.
In summer when it was hot, the slaves would sit in the shade evening's and make wooden spoons out of maple. They'd sell 'em to folks at picnics and barbecues.
Everybody had a good time on old Jim Vann's plantation. After supper the colored folks would get together and talk, and sing, and dance. Someone maybe would be playing a fiddle or a banjo. Everybody was happy. Marster never whipped no one. No fusses, no bad words, no nothin like that.
We had out time to go to bed and our time to get up in the morning. We had to get up early and comb our hair first thing. All the colored folks lined up and the overseer he tell them what they must do that day.
There was big parties and dances. In winter white folks danced in the parlor of the big house; in summer they danced on a platform under a great big brush arbor. There was seats all around for folks to watch them dance. Sometims just white folks danced; sometimes just the black folks.There was music, fine music. The colored folks did most of the fiddlin'. Someone rattled the bones. There was a bugler and someone callled the dances. When Marster Jim and Missus Jennie went away, the slaves would have a big dance in the arbor. When the white folks danced the slaves would all sit or stand around and watch. They'd clap their hands and holler. Everybody had a good time. Lord yes, su-er.
When they gave a party in the big house, everything was fine. Women came in satin dresses, all dressed up, big combs in their hair, lots of rings and bracelets. The cooks would bake hams, turkey cakes and pies and there'd be lots to eat and lots of whiskey for the men folks.
I'd like to go where we used to have picnics down below Webbers Falls. Everybody went---white folks, colored folks. There'd be races and people would have things what they was sellin' like moccasins and beads. They'd bring whole wagon loads of hams, chickens and cake and pie. The cooks would bring big iron pots, and cook things right there. There was great big wooden scaffolds. They put white cloths on the shelves and laid the good on it. People just go and help themselves, till they couldn't eat no mo! Everbody goin' on races gamblin', drinkin', eatin', dancin', but it as all behavior everything all right. Yes Lord, it was, havy mercy on me yes.
I remember when the steamboats went up and down the river. Yes, Lord Yes. Sometimes there was high waters that spoiled the current and the steamboast could't run. Sometimes we got to ride on one, cause we belonged to Old Jim Vann. He'd take us and enjoy us, you know. He wouldn' take us way off, but just for a ride. He tell us for we start, what we must say and what to do. He used to take us to where Hyge Park is and we'd all go fishin'. We take a big pot to fry fish in and we'd all eat till we nearly bust. Lord, Yes!
Christmas lasted a whole month. After we got our presents we go way anywhere and visit colored folks on other plantation. In one month you have to get back. You know just what day you have to be back too.
Marster had a big Christmas tree, oh great big tree, put on the porch. There'd be a hole wagon-load of things come and be put on the tree. Hams cakes, pies, dresses, beads, everything. Christmas morning marster and missus come out on the porch and all the colored folks gather around. Smoeone call our names and everybody get a present. They get something they need too. Everybody laugh and was happy. Then we all have big dinner, white folks in the big house, colored folks in their cabins. Poeple all a visitin'. I go to this house, you come to my house. Everybody, white folks and colored folks, having good itme. Yes, my dear Lord yes.
I've heard em tell of rich Joe Vann. Don't know much about him. He was a traveler, didn't stay home much. Used to go up and down the river in his steamboat. He was a multi-millionaire and handsome. All the Vann marsters was good looking.
Joe had two wives, one was named Missus Jennie. I dunno her other name. Missus Jenni lived in a big house in Webbers Falls . Don't know where the other one lived. Sometimes Joe bring other wife to visit Missus Jennie. He would tell em plain before hand, "Now no trouble." He didn't want em to imagine he give one more than he give the other.
The most terrible thing that ever happen was when the Lucy Walker busted and Joe got blew up. The engineer's name was Jim Vann. How did they hear about it at home? Oh the news traveled up and down the river. It was bad, oh it was bad. Everybody a hollerin' and a cryin'. After the explosion someone found an arm up in a tree on the bank of the river. They brought it home and my granmother knew it was Joe's. She done his washing and knew the cuff of his sleeve. Everybody pretty near to crazy when they bring that arm home. A doctor put it in alcohol and they kept it a long time. Different friends would come and they'd show that arm. My mother saw it but the colored chillun' couldn't. Marster and missus never allowed chillun to meddle in the big folks business. Don't know what they ever did with that arm. Lord it was terible. Yes Lord yes.
I went to the missionary Baptist church where Marster and Missus went. There was a big church. The white folks go first and after they come out, the colored folks go in. I joined the Catholic church after the war. Lots of bad things have come to me, but the good Father, high up, He take care of me.
We went down to the river for baptizings. The women dressed in whtie, if they had a white dress to wear. The preacher took his candidate into the water. Pretty soon everybody commenced a singing and a prayin'. Then the preacher put you under water three times. There was a house yonder where was dry clothes, blankets, everything. Soon as you come out of the water you go over there and change clothes. My uncle used to baptize 'em.
When anybody die, someone sit up with them day and night till they put them in the ground. Everybody cry, everybody'd pretty nearly die. Lord have mercy on us, yes.
When the war broke out, lots of Indians mustered up and went out of the territory. They taken some of their slaves with them. My marster and missus buried their money and valuables everywhere. They didn't go away, they stayed, but they tell us colored folks to go if we wanted to.
A bunch of us who was part Indian and part colored, we got our bed clothes together some hams and a lot of coffee and flour and started to Mexico. We had seven horses and a litle buffalo we'd raised from when its little. "We'd say "Come on buffalo", and it would come to us. We put all the bed clothes on its back.
When night came we cut grass and put the bed clothes on top for a bed. In the morning we got up early, made a fire, and made a big pot of coffee. We didn't suffer, we had plenty to eat. Some of us had money. I had the money Black Hock had won on the track. We got letters all the time form Indians back in the territory. They tell us what was happening and what to do. One and a half years after the war we all come back to the old plantation. There wasn't nothing left. Marster and Missus was dead.
Our marshal made us all sign up like this; who are you, where you come from, where you go to. We stayed here till everything got fixed up, then we went back to Mexico. My father was a carpenter and blacksmith as well as race-horse man and he wanted to make money. He worked in the gold mines. We made money and kept it in a sack.
After everything quiet down and everything was just right, we come back to territory second time. Had to sign up all over again and tell who we was. It's on records somewhere; old Seneca Chism and his family.
I remember Chief John Ross. He courted a girl named Sally. He was married, but that din't make no difference he courted her anyhow. Some of the old chief's names was Gopher John, John Hawk and Wild Cat. This was before the war.
After the war I married Paul Alexander, but I never took his name. Indians made us keep our master's name. I'se proud anyway of my Vann name. My husband didn't give me nothing. Lord no, he didn't. I got all my money and fine clothes from the marster and the missus.
Everything was cheap. One time we sold one hundred hogs on the foot. Two pounds of hog meat sold for a nickel. A whole half of ribs sold for twenty-five cents. Little hog, big hog, didn't make no difference.
After the old time rich folks die, them that had their money buried, they com back and haunt the places where it is. They'd come to the door like this, "sh....." and go out quick again. I've seen em. My father he say, "Now chillun, don't get smart; you just be still and listen, rich folks tryin tell us something" They come and call you, say so much money buried, tell you where it is, say it's yours, you come and get it. If someone they didn't want to have it try to dig it up, money sink down, down deep in the ground where they couldn't get it."
References
- McLoughlin and Conser 1977:691, 695
- Indian Affairs: Laws and Treaties. Vol. II (Treaties). Compiled and edited by Charles J. Kappler. Washington : Government Printing Office, 1904."