Rebecca Samuels' Legacy

Rebecca Samuels submitted a petition to be transferred from the roll of Chickasaw Freedmen to that of Chickasaws by Blood. She was the daughter Gibson Kemp and her mother was a half Chickasaw half African woman known as Amanda Kemp. She was also requesting transfer for her son Iberson Montgomery and her two other children, Bertha and Clarence.

National Archives Ft. Worth Texas
Perry Files: File Number 131 Image Number 8

The names of Rebecca and her children also appear on Chickasaw Freedman card number 284. Also on the card was the name of her sister Mollie Holder. Because she and her sister were born after the Civil War, they were not born enslaved.  

National Archives Publication M1186
Chickasaw Freedman Card #284

On the reverse side of the card, the name of her father Gibson Kemp is found, and on the card it was indicated that he was Chickasaw Indian. She and sister Mollie were full siblings, as both of them had the same parents. Their mother had been enslaved and was one of many Chickasaw Freedmen known as Jackson Kemp.

Reverse Side of Card

The interview that accompanies the enrollment card has some useful information. The questions and answers do not appear in this "interview" however, the statement or summary that was placed in her file is revealing. On Rebecca's card, her mother is Manda (Amanda) Kemp. On the card, Manda was said to have been deceased. In the summarized statement by Rebecca, her mother's name is mentioned but also the name of Amanda's father is given--John Kemp. And a very important notation is given in the statement--that notation being to refer to Chickasaw Freedman Card 274.

National Archives Publication Number M1301
Interview from Chickasaw Freedman File 284

The enrollment card #274 was quite revealing, because it reflects the name of John Kemp--grandfather of Rebecca Samuels.  He was 98 at the time of removal, and over 100 when the rolls were closed.  He enrolled with wife Meline, and sons Gabriel and Louis.

Chickasaw Freedman Card 274

And wonderfully--he provides the names of his parents Louis and Jennie. Considering the age of John Kemp--grandfather to Rebecca--the names of his parents take the family history back to the 1700s, which is rare for descendants of enslaved who were taken to Indian Territory. If John was 98 when he applied, taking his birth back to the early 1800s then clearly his parents were born in the late 1700s.

The interview statement of John Kemp from file 274 is one of the rarest to find among Chickasaw Freedmen. He was a man in his late 90s, who was able to provide detailed information on almost every single child he and wife Melanie had. In addition, he provides the names of the spouses of their children as well as their grandchildren. 

Summary of Interview in Application Jacket for Chickasaw Freedmen 274

Petitioner Rebecca does not appear in his summarized statement, nor does Amanda who was possibly a first wife, long deceased. However, he was clearly prepared for his interview and strove to document his legacy. The children and grandchildren, of John Kemp are all related to Rebecca, her descendants and those of her children and sister Mollie. They all have a strong African legacy as strong as their Chickasaw legacy.

The legacy of this Kemp family goes back to their African forbears Louis and Jennie, whose names must be said.  And likewise to their Chickasaw forbears in the Kemp line. They are also the descendants of their Chickasaw father.

Sam L. Wright, and his Chickasaw Forbears

Sam. L. Cobert of Idabel in the Choctaw Nation, in 1906 submitted a petition to be transferred to the roll of Chickasaw by Blood. He was placed on the roll of Choctaw Freedmen initially, however, he was addressing his blood tie to Chickasaws by blood. His father was identified as Wright Colbert, the son of July Colbert, the son of Green Colbert. His mother, was identified as Abigail Stevens. Sam, was in his 30s and was born toward the end of the Civil War. He was held in bondage by Robert Jones, the wealthiest slave holder in the Choctaw Nation.

In the petition he presented a 4 generation pedigree. He was the son of Wright Colbert. Wright Colbert was the son of July Colbert. July Colbert was the son of Green Colbert, a full blood Choctaw. Also from his mother's side there was another tie to Chickasaws. Abigail was the daughter of a Chickasaw named Sampson Gunn, and an enslaved woman known as Membra (Membry). Membra was held in bondage by Susan Colbert Jones, wife of Robert Jones the slave holder. (She was from the Colbert family of wealthy Chickasaw Colbert family. In fact, Gov. Winchester Colbert was Susan Colbert's brother.)

So in this case though Sam himself was enslaved by Robert Jones, he had a strong blood tie to the Chickasaw Colbert family. Sam's mother Abigail was also the daughter of  Green Colbert .

National Archives, Ft. Worth Texas
Perry Files: File Number 72  Image #4

Of course the statement that the name of Sam Wright did not appear on any Chickasaw roll is used to justify their decision. The Chickasaw Nation did not honor to treaty signed by them in 1866 to end slavery and to make the Freedmen citizens of the tribe--so there was no possible way for Sam or his mother to have had their names placed on a roll of any kinds. The fact that the names of his gather and grandfather do not appear is also stated, but there was no roll for them to appear on during their lifetime, so gain, the commissioners had a policy to use the impossibility of of families connected through slavery to enroll.

On the enrollment card, Sam Wright's name appears on Choctaw Freedman Card #1248 because he was enslaved by Choctaw Robert Jones.

National Archives Publication M1186
Chickasaw Freedman Card #1248

He identifies his father Wright Colbert, and his mother Abigail Steven, as well on the card.  

Reverse Side of Card

The multiple generation data presented in the petition was not present in the official Dawes application Jacket reflecting Sam Wright. The focus was slavery and identification of the Indian slave holder. 

National Archives Publication M1301
Interview in Application Jacket for Chickasaw Freedman Card 1248

It is noted that Susan was not deceased at the time, therefore, she was enrolled on her own card

 Chickasaw Freedman Card Number 1172

And on her card, she clearly identified her mother as Membra (Membry)

Reverse Side of Card

The interview found in Sam's mother Abigail's file is interesting. The typical questions were asked about her status as a slave, and who the slave holder was. The question was whether she was officially held in bondage by Robert Jones, or by his wife Susan. She referred to Robert, Jones, but when asked if he really owned her, her response was that he raised her. She was addressing the fact that they had a relationship. The questioning moved quickly beyond that, and subsequently because of her tie to the Colbers, she was enrolled as a Chickasaw Freedman.

In spite of the biased policy of forcing those who had blood ties  to persons on the blood roll, to be placed on the Freedman roll, many still held to what they felt was their birthright to be on a roll reflecting their familial tie as Chickasaws by blood.

As a result--Sam Wright, like many others  chose to submit petitions to change to the rolls by blood. However, the badge of slavery was placed upon them, regardless of their proof of a tie to enrolled citizen. The difference meant that their land allotment would 4 times smaller than those of their kinsmen on the blood roll, and of course as the 20th and 21st century would arrive, they would be prevented from citizenship--a policy that remains to this day.

However, the descendants of Sam's son Willie Wright, have a legacy deeply rooted in Indian Territory and before removal. Sam is the son of Wright Colbert, the son of July Colbert, the son of Green Colbert. He is the descendant of his Chickasaw fathers.

Ida Myers, Daughter of Chickasaw Thomas Mikey

Ida Myers was a half Chickasaw woman from Lehigh, Ind. Territory, who sought to have her enrollment corrected by the Dawes Commissioners. Her father was Thomas Mikey, a full blood Chickasaw and her mother was Mason Mikey, who was once enslaved by Chickasaw Katokee. She was placed on the Freedmen roll, which she felt was in error. Thus her petition to be transferred to the Chickasaw roll of citizens by blood came forth in 1906. Her claim was through the history of her father.

On her enrollment card, her name and that of her children, were placed on Freedman card number 153. Her husband was a non-citizen---and thus was not enrolled on the card.

On the reverse side of the card, the name of her father Thos. Mikey is shown. He was not a slave and the fact that her father was Chickasaw Indian is reflected on the card. The name of her mother Mason's slave holder, Katokee, is revealed.

Clearly, the questions presented to Ida to extract the information placed on the card were not included in the file, for her. There is a reference, however to the file that accompanies card #152. 

On that card, a man called Josiah Mikey, sought enrollment for himself and two children. The children were later removed to Creek Cards.

Both parents on the reverse side were listed as they were on Ida's card, and it is evident that Ida and Josiah are full siblings with the same mother and father. The father Thos. Mikey was deceased at the time, and he was indicated on the card to be Chickasaw Indian. Their mother Mason, was enslaved by the same Katokee.

A series of interviews in brother Josiah's file did more about his and Ida's family.

There are many pages in this file, partially because Josiah's wife was Creek and multiple witnesses were brought in to testify on behalf of both. In addition there was the fact that on the Mikey side, from which Ida and brother Josiah were claiming ancestry, their mother was enslaved, and they were free born. Clearly there were inter-tribal as well as inter-racial mixtures in the family, but in the end, the case of Ida to have herself and her children transferred to the roll by blood was not successful.

However, the family's history is still a rich one, and one that the descendants can still claim. This family of African and Chickasaw heritage has a strong one, and children of Fred and Ida Myers have a legacy that goes back through Ida's line to the Chickasaw Nation, for she was the daughter of her Chickasaw father.

Planning the Skullyville Project

My great grandparents, Sam and Sallie Walton lived in Skullyville in the Choctaw Nation. They were Freedmen, and were enrolled on Choctaw Freedman Card #777. Skullyville is a town that is no longer on the map. However, during the years it existed, it was the northernmost district of the Choctaw Nation. Finding my family on the Dawes Roll, and learning of their lives in Skullyville, I became more curious about the area and surrounding community. As a result, I have been undertaking the task of studying the Freedmen families of Skullyvlle to learn more about the people. I have often made references to community research projects. Someone mentioned to me that they were not sure how to do that. I have been working on a Skullyville-Sugar Loaf project for some time, and can share my outline with you. This can be a template that others can use to document their own ancestral community. We need more stories of those enslaved and freed on the western frontier. There is so much more to the story than that of our own single family. Therefore I urge others to document their own community in a similar fashion. The bullet points listed below, can be separate projects---or they can be small chapters to put in a book format, or yet, they can be part of a free standing blog, or website. I am sharing them with the hope that others will examine their own ancestral communities and begin to tell their stories.

Slaves and Freedmen of Skullyville, Choctaw Nation
* Slaves of Skullyville - When Did They Arrive and How Did They Fare? * Freedmen of Skullyville/Sugar Loaf * Freedom Fighters--USCTs from the Community * Dawes Enrollees * Where Did They Live? Freedmen Settlements * The Elders Who Lived Among Them * Blood of their Fathers * Freedmen Stories from Skullyville
I encourage and challenge other researchers to dare to tell their own story from the community. There is no better way to honor the ancestors by not only calling their name, but telling their story.

Education for Freedmen in the Choctaw Naiton

Recently, I had the opportunity to look at some school records from the Choctaw Nation, and the impact of seeing the names of young children being allowed access to education was moving. These records reflect not only simply names of students, but they also reflect the dreams of their parents whose early lives were those of denied access to learning.

Spring Bluff Neighborhood School with Choctaw Freedmen Scholars

In the early years after slavery was abolished, Indian Territory remained a dark place. In the nearby United States, the Freedmen's Bureau (the Bureau of Refugees, Freedmen and Abandoned Lands,) assisted formerly enslaved people in establishing schools. Education was going to be a critical part of their adjustment to freedom. But education was hard to come by, in the five slave holding tribes of Indian Territory.

Slavery was not officially abolished until 1866 a year after the Civil War, when the treaties were signed with each of the Five Slaveholding tribes. Newly freed Africans in both Choctaw and Chickasaw Nations had a difficult journey ahead. Unlike former slaves in the states, for two decades into freedom, African people of Indian Territory, were left without schools. And the goal for education for their children was going to be one of the most hardest hurdles to encounter.

In the 1880s Choctaw Freedmen were given citizenship. Slowly the need for schools for Freedmen children was addressed. A few early records have been found

Sulphur Spring School, Jack Fork, Choctaw Nation


But, in 1885, the Choctaw Nation finally passed a bill to adopt those they once held enslaved, as citizens. But two decades had already passed without provisions for education for the children. With the establishment of citizenship, however, there was now leverage to petition for the rights of the children to have the opportunity for education. In the mid1880s a policy was adopted to establish neighborhood schools, and among them were "colored" neighborhood schools. At last, Freedmen children were going to have the opportunity to learn. Literacy was now a viable option for them after decades of access denied.

Ironically, the Choctaw Nation officials had long been advocates of education. Decades before the Civil War, tribal leaders had sent their sons to an elite Choctaw Academy set aside for them, in rural Kentucky. After the war, education was still of value and leaders in the nation, sent their sons to elite schools in the east for post secondary education, some including ivy-league schools. Though it would over twenty years before freedmen children would be afforded the opportunity to learn, once established, this opportunity was cherished.

One one of the school rosters a notation was made about the reactions of the students and their parents for having a school in their neighborhood to attend.

The image reads: "The scholars of this school and their parents seem to be glad of the chance to have a school and as ll they can for its good."  They were truly so grateful for the chance to learn to read and write, their joy was noted on an ordinary quarterly report.

Thankfully, now in the 21st century, the rosters of the first scholars survive. These were among the first generation of children who would officially be allowed to learn. Records such as these should be among many that Freedmen researchers can pursue.

Challenges for Chickasaw & Choctaw Freedmen

In recent weeks while reading messages on social media, I have been impressed when noting the serious dialogue among Freedmen descendants. At last the dialogue has moved beyond individuals merely seeking names to add to their family tree. Discussions have emerged about history, culture, and the rights to connect and enroll in the tribe to which their ancestors belonged. Many issues have been addressed, in the Choctaw-Chickasaw Descendants Group on Facebook, and some amazing dialogue has begun to unfold. In light of the rich discussion, these are a few observations that I have made:

1) For over a century, since statehood in 1907, the Freedmen of Indian Territory have been written out of existence.

2) Descendants of Oklahoma Freedmen do not know each other, do not recognize each other and have yet to embrace the effort to join forces to educate and to share resources, ideas and strategies. We do not have a publication, although we truly need one.

3) Many descendants of Oklahoma “Freedmen” do not know that their ancestors who were “Chickasaw” or “Choctaw”, were actually enslaved people in those tribes.

4) Many descendants of IT-identified ancestors have come to believe the “altered narrative” coming from the tribes. That narrative being the “noble” Indians forced west. The fact that African ancestored people were on the same trail is not known. And of late Chickasaws on one of their own websites have begun to alter their story claiming that enslaved people found “refuge” with them, implying that they somehow  practiced a “kinder” and “gentler” form of slavery.

5) Within Oklahoma, there is a large disconnect between IT-identified people—aka Freedmen descendants and the state-identified black people. The result is that celebrations of Oklahoma “Black History, focus on the Tulsa Massacre, Civil Rights leaders and Black Towns. Although many of the Black towns were in Indian Territory, the story of the IT-identified tribal Freedmen seldom emerges in that discussion.

As a result, the need to take charge of our narrative is imperative. Several scholars have begun to examine the “Freedman” story. In recent years the accomplishments of Cherokee Freedmen have garnered much needed, and well deserved attention. And some scholars have explored Creek and Seminole history as well. However, with the exception of Daniel F. Littlefield, Jesse Schreir and Barbara Krauthamer, little has been seen on a larger level for Chickasaw and Choctaw Freedmen. And in addition, no scholars who are Freedmen have explored this in-depth at all. A few attempts have been made to address this gap with the publication of  Voices of Indian Terriotry, and the Frontier Freedmen’s Journal, but the interest from descendants was been limited. Perhaps time has brought about an increased interest in expanding this narrative.

As descendants we hold to key to telling the untold stories and exploring the lesser known resources. We have an incredible story to tell and that story is as important as any story of any people. This we owe to those who came before us. And this we owe to those who follow.

From the Chickasaw Nation to Skullyville

The Treaty of 1866 abolished slavery in the Chickasaw and Choctaw Nation. For many however, living in Chickasaw country, that was not easily adhered to, and many people who were being held enslaved, had a difficult situation to face.
some Chickasaw held slaves were sold on the auction block illegally after slavery ended, in spite of their leaders having signed the Treaty.

Some former soldiers returning home, found that their families were still held in bondage and they were then threatened with death if they were to return in their Union Army uniforms. One group of individuals wrote a letter to the Fort Smith Freedmen's Bureau office seeking assistance. The result was that Federal soldiers had to intervene to have the enslaved, released. One interesting case is gleaned from an interview found in the Indian Pioneer Papers.

Indian Pioneer Papers, interview with William Nail, of the Choctaw Nation.

For those Union army soldiers returning home, their fears and concerns were expressed in a letter to the Freedmen's Bureau. I wrote a detailed article about their letter in a blog post several years ago.

The tensions felt by many former slaves in Chickasaw country, brought about a small migration of former Chickasaw slaves to the Choctaw Nation, and into what is now Le Flore County. That area at the time was Skullyville County, and it became home for numerous Chickasaw Freedmen, who found life unbearable in the rural parts of the Chickasaw Nation. Thus many of those seeking a more peaceful and welcoming life, found their home in Skullyville, and many of their descendants remain there to this day.

Ardena Darneal's mother was Fanny Parks a, Chickasaw Freedwoman. Like others from Chickasaw. Fanny found the Oak Lodge community in Skullyville to be a better place. Subsequently shd had a relationship with Silas Darneal, a Choctaw man from the local area, with whom she had a child, Ardena. 

The family remained in the Skullyville Oak Lodge area, and descendants are still present and active, in the same part of the old Skullyville Community today. Those struggle to establish a new life in freedom, found some peace and were able to plant their family seeks on the soil of Skullyville, where their legacy is strong.

The Freedmen Elders of Skullyville

Enrollment Card of Malindy and Smith Brown
Choctaw Freedman Card No 711

While studying the community of Skullyville during this Black History Month, I have been curious as to who the elders were at the time that Freedmen were going through the Dawes Commission. I decided to look at the cards from that community, and to see how many individuals were applying for enrollment who were at least 60 years of age, or older.

Of course the community of Freedmen of Skullyville was not exceptionally large. As I pointed out earlier, there were less than 300. Among those scattered through the Skullyville County of the Choctaw Nation were a handful who were elders.

They are mentioned here, because these would have been among individuals who were among the first generation to have been born after in the Territory after Choctaw arrival. The Choctaws arrived in the Territory in 1830-1831. The Dawes Commission began the interview process among Choctaw Freedmen, in 1898. Thus those who were at least 60 years of age had spent most of their life in the nation, and would have been eyewitnesses to most of the stages of settlement, adjustment, enslavement and eventual freedom in the Territory. These were the elders to whom the Freedmen community would have also looked to for guidance, comfort, and advice to life. These are the elders who saw so much and are mentioned so seldom, on the pages of history.

This small number of survivors who lived to see the transition of a people, should be honored, for having chosen to survive.

Their legacy deserves to be honored and celebrated.

Choctaw Freedmen Elders:

Card #            Name  (Age)
690                 Rachel Brown (64)
704                 Eliza Owens  (65)*
710                 Rose Wilson  (84)*
711                  Malindy Brown (78)
711                  Smith Brown  (76)
750                 Phoebe Brown  (63)

* Eliza Owens and Rose Wilson, died before the enrollment process ended and neither lived to select their land allotment. Nevertheless, they went through the process, staking their claim as citizens of the Choctaw Nation. 

The Skullyville Freedmen's Project (Continued)

Indian Territory Map 1894

Choctaw Freedmen who lived in Skullyville resided in 4 primary communities: Braden, Brazil, Spiro, and Oak Lodge. A few others had relatives in Mountain, nearby Fort Smith, and some had relatives also in nearby Cherokee Nation. This is a continuation of the Freedmen on the Dawes Roll in the Skullyville Community.

Card No.     Names on Card                                (Post Office)
731               Griffin Folsom and family                 (Brazil)
732               Julia Brown and son                          (Spiro)
733               Joseph Thompson, son and g-son      (Oak Lodge)
734               Sylvester Freeman and children        (Brazil)
735               Cora Lena Folsom and children        (Braden)
736               Jordon Kingsbury -only name           (Braden)
737               Lige Kingsbury --only name              (Braden)
738               Edmund White and family                 (Brazil)
739               Cora Wilson and son                          (Brazil)
740               Silas Johnson -- only name                (Braden)
742               Martha Henderson and children        (Braden)       
743               Ida Norman and children                   (Brazil)
744               Lizzie Anderson and children           (Braden)
745               Thomas Colbert and family              (Oak Lodge)
746               Robert Wright and family                 (Brazil)
747               Sarah James and family                    (Brazil)
748               Mose James -- only name                 (Spiro)
749               Clayton Piner and children               (Oak Lodge)
750               Phoebe Brown and son                     (Walls)
751               Thaddeus Eubanks                            (Cavanaugh)
752               Ceasar Brown  -- only name             (Spiro)  
753               Alexander Garrett --only name         (Brazil)
754               Andrew Eubanks -- only name         (Brazil)
755               York May and sons                           (Oak Lodge)
756               Peter McCarty -- only name             (Oak Lodge)                       
759               Mary Brown and family                   (Brazil)                                     
760               Louis McKinney and daughters       (Brazil)                               
761               Ada Harris and children                   (Brazil)                                         
762               Lucinda Johnson and children         (Walls)
763               Andrew Pulcher and family             (Walls)
764               Ned Pulcher and family                   (Walls)
766               Peter Cass, mother niece and nephews   (Walls)
768               Solomon Campbell -- only name     (Brazil)
774               Jack Le Flore -- only name              (Oak Lodge)
777               Sam Walton and family                    (Oak Lodge)
SUGAR LOAF COUNTY
Card No        Names on Card                            (Post Office)
670               Polly Ann Eliza Crow - only name (Heavener)
671               Davis Frazier -- only name             (Houston)
672               Jeff Anderson  -- only name           (Wister)
673               Joe Perry -- only name                    (Wister)

Sugar Loaf is included with this project because of its proximity to Skullyville. Interestingly, only four cards actually came from the Sugar Loaf area, by the time of the Dawes Commission. Just as interesting was the fact that the cards reflected only isolated individuals. No families were reflected on any of the four cards. Each card simply held one name. Thirdly and possibly the most interesting fact was that Polly Ann Eliza Crow, Davis Frazier, and Joe Perry were related to each other. Those three individuals were all a part of my family and all were direct descendants of Kitty James Crow. Kitty and James, who were deceased by that time, and they the grandparents to Sallie Walton, my great grandmother.

The  small presence of Freedmen in Sugar Loaf is interesting to note, and more study of the people enslaved in both communities will be conducted.

The Skullyville Freedmen's Project

My Great grandparents, Sam and Sallie Walton lived in the Oak Lodge are in the Skullyville district of the Choctaw Nation. They were Choctaw Freedmen. Sallie was born in the Choctaw Nation, her father was Choctaw and her mother Amanda was a slave. Sallie's grandparents were Kitty and James Crow.

Skullyville was once known, before the Civil War, as Iskuli Town. Today it is an unincorporated community in Le Flore County Oklahoma, about one mile east of Spiro Oklahoma. In the 1860s there were 41 slave holders in Skullyville. And in nearby Sugar Loaf, there were 16 individuals who were slave holders in that area.

When Freedom came, many survived, and chose to work the land where they were born, lived, and toiled for decades. By the time of the Dawes Commission in the late 1890s, there were 77 households of Choctaw Freedmen living in Skullyville. Most appeared in front of the Dawes Commission around the same time.

For this first part of the Skullyville Freedmen's Project, the names of those who survived and remained in Skullyville are presented here in the order in which they appeared.

Card No.      Names on Card              (Post Office)                     
675                 Albert Gary and family   (Spiro)
678                 Prince Pitchlynn and family (Oak Lodge)
679                 Anna Craig and children (Oak Lodge)
680                Anna Dennis and children (Brazil)
682                Eddie Eubanks and children (Braden)
683                Joe Thompson and family (Oak Lodge)                      
684                Henry Eubanks -- only name on card  (Brazil)     
687                Milly Butler and daughters (Oak Lodge)                                    
688                Martha Draper and son  (Oak Lodge)                                           
689                Jessie Byrd --only name on card  (Oak Lodge)                            
690                Rachel Brown and sons and grandchildren  (Oak Lodge)
691                 Albert Fisher and family (Spiro)
693                Ben Thompson and family (Oak Lodge)
694                Elsie Jackson and children (Oak Lodge)
695                James N. Spring and family (Oak Lodge)
696                Ben Evans -- only name on card (Oak Lodge)
697                David McCurtain and children  (Oak Lodge)
698                Edna Williams and son (Braden)
699                Rice Rogers only name on card  (Braden)
702                Moses Eubanks and family (Oak Lodge)
703                Lilly Parker Burris and children (Oak Lodge)
704                Squire Hall and mother (Spiro)
705                Henry Choate  -- only name on card  (Brazil)
706                Maria Brown and son (Brazil)      
707                Hense Windham and siblings, nephew and children (Oak Lodge)
708                Eliza Brown and children and grandchildren (Brazil)
709                Annie Blackwater and grandchildren (Brazil)
710                Rose Wilson -- only name on card (Brazil)
711                 Malindy Brown and husband (Brazil)
712                Jensy Russell and children (Brazil)
713                Henry McCoy and children and grandchild  (Brazil)
714                Willie Stewart--only name on card  (Brazil)
715                Felix Triplett -- only name on card (Mountain)
716                Chester Brown and siblings (Brazil)
717                Mary Mabry and children and brother  (Brazil)
718                William Stewart and daughter (Brazil)
720               Emma Neighbors and son (Brail)
721               James McGee -- only name on card (Oak Lodge)
723               Effie Washington and children (Oak Lodge)
724               Katie Bradley and daughters (Oak Lodge)
725               Aaron Mabry (residence confirmed on memorandum) (Oak Lodge)
728               Lidie Mabry (only name on card)  (Brazil)
729               William Folsom and family  (Oak Lodge)

Sample of a Skullyville Freedman Enrollment Card

(End of Part 1)

Back to Basics: Categories of Choctaw Freedmen Enrollment

I realize after numerous online posts as well as email queries, that the basic records used to document the history of Choctaw Freedmen should be reviewed. Many find themselves looking at the records but are not quite sure of the real meaning of the cards and what the records reveal. As a result, a review of the basics is shared here.

Many times people will say that their family was "recognized" because they found an ancestor on the Dawes Rolls. However, upon closer examination one might find that the family 1) Never lived in Indian Territory, 2) Had no ties to the Choctaw Nation, 3) Applied and were Denied. 4) Applied as Mississippi Choctaws and were not accepted at all.

As a researcher, I have also found that many who are just beginning their genealogical journey often misread the records from Indian Territory that they have found. I have also seen cases where some have found a record among Mississippi Choctaws among the MCR files and believe that they have "proven" that their family was recognized as Choctaws, unaware that they are looking at rejected files. In other cases, there are cases where people from Georgia, Tennessee, the Carolinas, Alabama and other states will search the Dawes Roll, find a name that matches a name in their family and then proclaim that they have ties to the Choctaw Nation.

The genealogical research process for Choctaw Freedmen ancestry, is a complicated one, therefore in order to make the process easier for researchers, I am outlining some basics.

Purpose of the Dawes Records: The purpose was to determine eligibility for land allotments. 
Eligibility as Choctaw Freedmen, meant that ones name would be placed on a roll of people who proved that they had ties to the nation for many decades. For Choctaw Freedmen, their enrollment depended upon the proof of having been, or a having a parent who had once been enslaved by a Choctaw Indian.

Were there Freedmen who were also part Choctaw? Yes there were Freedmen who also had Choctaw blood. Many did. But the policy enacted during the enrollment process was to make anyone who had a parent or grandparent who was enslaved, to be put on the Freedmen Roll. This policy was put in place even when an applicant had a Choctaw father. Was it fair? No. This was especially unfair, when if one's name was placed on the Freedmen roll, individuals received only 40 acres of land. If placed on the blood roll one receive 4 times the amount of land.

Nevertheless, in spite of the racially biased policy this practice has affected where the records are today and where they can be found among the many databases and collections.

Documents Among Dawes Records:
Standard records---reflecting the files of all who were admitted.
Doubtful Records---reflecting files of those for whom their application was doubted by officials
Rejected Records---reflecting the files of applicants whose cases were eventually denied.

Additional Categories:
Choctaw Freedmen Denied
Choctaw Freedmen Minor
Choctaw Freedman New Born
Choctaw Freedmen Rejected

Enrollment Card of Sam & Sallie Walton, Choctaw Freedmen

NARA Pubication M1186 Choctaw Freedman Card #777

Basic Standard Records
1) Enrollment Cards
2) Application Jackets
3) Land Allotment Records
4) Final Rolls

Additional Choctaw Freedmen Records:
1) Choctaw Freedmen 1896 Roll
2) Choctaw-Chickasaw Freedman Roll of 1885
3) 1867 Choctaw Census

Supplemental Resources 
1) Civil War Pension Files - US Colored Troops
2) US Serial Set - Congressional Records
3) Univ. of Oklahoma - Indian Pioneer Papers
4) Choctaw Colored Neighborhood Schools
5) Private Boarding Schools (Oak Hill Academy, Tushka Lusa)

Advice for Choctaw Freedmen Research:

1) Separate Genealogy from Quest for Enrollment
Many begin researching ancestors believed to be Choctaw, with the intention of enrolling in the nation and nothing more. This is not a good idea for many reasons. First the Freedmen have a wonderfully rich history of resistance, and resilience, and their story is still untold. Secondly, until there is a change in policy--descendants of Freedmen are not admitted to the Choctaw Nation, therefore much energy and emotion will be spent on a process that will end in rejection. The policy is to only admit those whose names are found on the rolls "by blood". The question is asked, whether Freedmen have Choctaw blood. Yes, many Choctaw Freedmen descendants have an ancestor on the blood roll, but the policy of discrimination towards Freedmen when the mother was once enslaved, prevails, "marking" descendants of Freedmen with a policy of exclusion that remains to this day unchallenged.

However---that does not mean that it cannot be addressed. But rejection does not require one to toss the research aside to never revisit. It is imperative that researchers study the lives of the Freedmen who lived in the Choctaw community, spoke the language, practiced the customs, ate the same food as those in the nation where they were once enslaved. The stories of how they lived and survived are found especially in those supplemental resources mentioned above.

There is still need for the stories of those who remained. there is the need to speak, to tell their stories, and to share their history and culture with the world. The story of Choctaw Freedmen, is one of the more overlooked stories of adaptation of African people immersed into a Native American Nation, and who until Oklahoma statehood in 1907, were a unique people thriving on the western frontier. To neglect their stories is an act of rejection being hurled again at those once enslaved, who courageously forged a life and rich history for themselves.

Unfortunately,  in many cases--rejection from enrollment often is so hurtful that many lose interest in their history and never study the records for the rich historical and genealogical data to be found. Tribal enrollment should not be the only reason to study the records of Choctaw Freedmen. Their history is extremely rich and one that has been sorely overlooked by many scholars.

2) Rely on standard genealogy methods in addition to Dawes Records
Although there was no Federal Census between 1866 (the year of the Treaty) and 1900, it is still important that individuals document the family in other critical records.
Census records, vital records (after statehood), land records, court records, military records are all records that will assist the researcher in framing the family narrative. They should not be overlooked.

3) Include Society and Institutional Records in the Research
 Numerous benevolent societies and fraternal organizations prevailed in Indian Territory from the 1870s onward. A good number of Freedmen were active in these societies. The Free and Associated Masons are among the well known but research has also noted that groups such as The Mosaic Templars of America, Knights and Twelve Daughters of Tabor, and many others were active in Indian Territory. Proceedings from some of these annual meetings often reveal aspects of the social lives and activities. Some of the early 20th century newspapers also reflect these groups that formed in the new state of Oklahoma.

It is hoped that many will make a commitment to studying the history of Choctaw as well as Chickasaw Freedmen. The stories deserve to be told, and it is hoped that there will be a commitment to call the names of the Freedmen, and to put their names back on the historical landscape where they belong.