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Carolyne's Native American Genealogy Notes
Thursday, 1 May 2008
50 Best Genealogy Websites on the Internet

The 50 Best Genealogy Websites on the Internet according to the Association of Professional Genealogists. That means they are great websites for all genealogists, whether newbie or experienced. Be sure tell your friends. Just use the "pass it on" button below.


Banner - Meet Your Ancestors






get this gear!



Posted by Carolyne at 10:42 AM CDT
Updated: Thursday, 1 May 2008 10:48 AM CDT
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Thursday, 6 December 2007
Super Tip for finding FREE info at Ancestry.com
Topic: Free Stuff

I've mentioned more than once that there are many free databases at Ancestry.com

Now I have a tip for you to find all those FREE databases. Read the following instructions, and then click on the graphic below to get a full list.

After you click on the graphic, it will take you to the main page of the website. Look below the search boxes for a link that says "List all databases." When you get to the database page, enter the word "FREE" in the keyword field. You'll get a whole list of the free databases. Remember that these change from time to time, so you will want to recheck every so often. Be sure tell your friends. Just use the "pass it on" button below the graphic and they'll get full instructions without you having to retype.


Banner - Meet Your Ancestors






get this gear!


Posted by Carolyne at 11:53 AM CST
Updated: Thursday, 6 December 2007 12:19 PM CST
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Thursday, 1 November 2007
Build a Family Tree Online
Now you can Start Your Family Tree
online without a genealogy program.

Ancestry.com
has set up a program that let's you build a family tree and even add photos and census records. You can make it public or private! Check it out! Just click on the link below to:

Start Your Family Tree





Posted by Carolyne at 9:09 PM CDT
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Mississippi Choctaw 1902 not Enrolled with Dawes
Topic: Census Finds
NARS Box 4, Entry #267 (1902)

"List of Mississippi Choctaw Indians whose names appear on the final approved rolls of Mississippi Choctaw Indians, but who were afterwards found by the Department to be 'not entitled to allotment of land because of failure of continuous bona fide resident in the Choctaw-Chickasaw country as required by Section 42 and 44 of the Act of July 1, 1902 (32 State.
L.,641-651)."


Lucy Anderson, Jack Amos, Jim Allen, Ona Allen, Amy Ah-hah-o-tubbee, John
Anderson, Bobby Anderson, Williamson Alex, Rosie Allen, Newton Allen, Martha
Allen, Sally Ann Allen, Young Allen, John Anderson (Ah-ha-lo-man-tubbee),
Becky Amos, Ida Amos, John Allen (Hatubbee), Josephine Amos, Sealy Ann Amos,
Lizzie Amos, John Amos, Lacy (or Lany) Amos, Waston Amos, Bob Allen, Joe
Allen, Willis Allen, Ollie Anderson, Sealy Allen, Isaac Allen, Allie Allen,
Lacy Allen, John Allen, Rosa Allen, Evylin Allen, Leona Allen, Margaret
Adam, Lloyd Adam, John Adam, Jimmie Adam

Simon Bob, Henry Bob, Jim Baptieste, Watt Ben, Nubbie Ben, Jimson Ben,
Nicholas Ben, Madison Ben, Ida Ben, Jim Ben, Sam Ben, Missouri Ben, Charlie
Ben, Jesse Ben, Peter Ben (Ah-fin-ah-tubbee), John Ben, Robinson Ben, Maggie
Ben, Sidney Ben, Johnson Ben, Emma Ben, Lucy Ben, Sophia Ben, Anderson Ben,
Floyd Ben, Thomas Ben, Lillie Briscoe, John Briscoe, Hamilton Briscoe,
Dannie Billey, Bilsey Billey, Josie Billey, Mary Jane Billey, Nicey Billey,
Williston Billey, Jim Billey, Malissa Billey, Sampson Billey, Ben Billey,
Lona Billey, Wesley Billey, Oscar Billey, Minnie Billey, Fannie Billey,
Maria Billey, Dasie (?) Billey, Davis Billey, Esther Billey, Fillis Billey,
Louise Baptieste, Ozie Ben, Hampton Ben, Islie Ben, Annie Billey, Frances
Billey, Joe Billey, William Billey, Willis Billey, King Brandy, Joe
Baptieste, Malissa Bob, Herman Bob, Watkin Bob, Charles Bob, Summers Billey,
Silman Bell, Sallie Bell, Kah-no-ti-ma-ho-nah Bell, O-mi-chee Bell, Thompson
Bell, Emmon Bell, Susanne Bell, Martha Billey, Jennie Bob, Fannie Billey,
Lisby Bob, Annie Bob, Willie Billey, Alice Bell, Nicholas Bell, Winnie Bell,
Johnson Billey, Lissie Billey, Frank Bob, Hickman Bull, Mandy Bell, Nash
Bell, Johnnie Bell, Edna Bell, Jim Bell, Sweeney Boley, William Billey,
Chunkey Billey (Na-tubbee), Jane Bell, Polly Ann Bell,John Bell, Annie Bell,
Wash Bell, Martha Bell, Lula Bell, Smith Bell, Nicholas Bell, Sam Baptieste,
Celestine Brandy, Martha Billy, Jewett Bell, George Barney, Eve Barney, Lucy
Cooper, Fannie Billey, Mary Baptieste, Louisa Baptieste, Larman Billey,
Welsh Billey, Martha Barney, Jinnie Barney, Leah Bull, George Bull, Sissy
Bull, Bud Bell, Mack Billey, Eliza Boley, Daniel T. Bench, Louana Bonaham

Jack Camel, Elexis Camel, Serena Camel, Kate Camel, Wiley Camel, Sallie
Camel, Sallie Charlas, Bettie Charlas, James Charlas, Minnie Charlas, Louisa
Charlas, Nicholas Charlas, (these are all typed "Charlas", but I'm not sure
they aren't "Charles"), Becky Charlie, Donie Charlie, Nettie Charlie,
Johnson Charlie, Jane Charlie, Fannie Charlie, Leona Charlie, Herman E.
Charlie, Lula Charlie, Salena Charlie, Dave Charlie, Lillie Charlie, William
Charlie, Seaborn Charlie, John H. Charlie, Mary Jane Charlie, Martha Charlie
Simon Charlie, Tinnie Charlie, Eliza Chatham, Mary Etta Cain, Mollie Cleo
Cain, Sam Cain (On-tubbee), Eugene Cain (Chenubbee), Jackson Cain, Anna
Cain (Onah), Wesley Cain (Ok-la-yubbee), John Capers, Louisa Celestine,
Annie Celestine, Joe Celestine, Josephine Celestine, Alma Chitto, John
Chitto, Leona Chitto, Luella Chitto, Rufus Chitto, Pat Chitto, Marinda
Chitto, Laura Chitto, Sissy Chitto, Tom Chitto, Katie Chitto, Minnie
Clemmons, William Cole, Sib Comby, Almon Comby, Giles Cooper, Lucy Cooper,
Jennie Cooper (Imathlehonah), Billy Cooper, Gaston Cooper, George Cooper,
Ray Cotton, Willie Ann Cotton, Sudie Cotton, Isman Cotton, Linnie Cotton,
Hokie Cousin, Madison Cousin, Susan Cousin, Hillin Cun-on-tubbee, Lucy
Cun-on-tubbee, Anderson Cun-on-Tubbee, Sicily Cun-on-tubbee, Clamon
Cun-on-tubbee

Dennis Daniel, Williamson Daniel, Fannie Daniel, Williston Daniel, Jeff
Davis, Culberson Davis, Alice Davis, Anna Davis, Jamison Davis, Thomas
Davis, Eliza Davis, Sulena Davis, Willis Davis, Leanna Davis, Beny Davis,
Tolis Davis, Jimmie Davis, Nowill Davis, Susanna Davis, Malissa Davis, Ollie
Davis, Sallie Davis, Abe Dawson, Joe Denson, Mary Denson, John Denson,
Simpson Dixon, Wilson Dixon, Wallace Dixon, Cainus Dixon, Abbie Dixon, Annie
Dixon, Philip Dixon, Jess Dixon, Joe Dixon, Roches Dixon, Benjamin Dixon,
Millie Dixon, Stewart Dixon, Charlie Draper

Caroline Eben, Amy Elis, Jane Elis, Richmond Elis, Enough Elis, Ann Elis,
Allen Elis, Steve Elis, Josie Elis

Sillman Farmer, Polly Farmer, Susan Farmer, Susan Farmer, Thomas Farmer,
Frank Farmer, Isom Farmer, Mary Farmer (O-ti-hi-mah), Miley Farmer, Malissa
Farmer (Yah-ho-nah), John Farmer, Sallie Farmer, John B. Farmer, Frazine
Favre, Salina Favre, Louisa Favre, Josephine Favre, Roxey Folsom, Hannah M.
Folsom, Lala (or Lela) Forbes, Willias Forbes, Alice Forbes, Wesley Frazier,
Clint S. Frazier, Echols Frazer, Winston Frazer, John Frazer, Sissie Frazer,
Mollie Frazer, Will Marshall Frazer, Sallie Frazier, Ella Frazier, Mary
Frazier (Mah-hin-to-nah), Henson Frazier, Eliza Frazier, John L. Frazier,
Seal Frazier, Nellie Frazier, Ellis (or Ellie) Frazier

Stephen Gibson, Bettie Gibson, Emma Gibson, Jennie Gibson, Rosie Gibson,
Johnson Gibson, Louie Gibson, Sam Gibson, Susanna Gibson, Kima Gibson, Bard
Gibson, Lela Gibson, Robert Gibson, Henry Jackson Gilmore, John Gunsmith,
Eliza Gunsmith (Kah-nah-le-ho-nah)

John (On-ta-hubee) Hall, Logan Hall, Jim Hall, Sidney Hall, Mollie Hall,
Rankfort Hall, Jubal A. Hancock, Charles Rushing Hancock, Jim Haney
(Tik-e-bon-tubbee), Mandy Haney, Tom Ross Haney, Agnes Haney, Alice Haney,
Horace Haney, Oscar Haney, Eunice Harper, Billy Hatstiah, Calway Hatstiah,
Dave Hatstiah, Winston Hattonstie (?), James Hawkins, Ozie Hickman, Davis
Hickman, Susan Hickman, Ida Hickman, Johnikin Hickman, Elin Hickman, Ellis
Hickman, Elsie Hickman, Maggie Hickman, Mary Hickman, Cornelia Hickman,
Jimpson Hickman, Maben Hickman, Watson Hinson, Nancy Hinson, Simon Hinson,
Celeste Hobley, Louis Hobley, Joe Hopson

Thomas Isaac, Malissa Isaac, Dixon Isaac, Mary Isaac (Ho-ki) (Unah-ho-ka),
Lucy Isaac, Jim (Tincha) Isaac Riley Isaac, Bert Isaac, Polly Isaac
(E-la-ho-te-mah), Ollie Isaac, Fannie Isaac, John Isaacs, Phoebe Isom,
Calvin Isom, Wilson Isom, Gibson Isom, Jim Isom, Bessie Isom, Sina Isom,
Ellen Isom, Lela Isom, Martha Isom, Billie J. Isom, Nellie Isom, Mandy Isom,
Jack Isom, Wes Isom, Bill Isom, Emma Isom, Greer Isom, Nancy Isom, Julius
Isom, Albert Isom, Hasey Isom, Lisby Ivey

Tom Jack, Liza Jack, Beaman Jack, Isaac Jack, John Jack, Sealy Jackoway,
Isabell Jacoway, Kelley Jacoway, Summers Jacoway, Mina Jacoway, Simmon
Jackoway, Cawa (?) Jackoway, Cara Jacoway, Rufus Jackoway, Solomon Jackson,
Alice Jackson, Fatie Jackson, Wesley Jackson, Willis Jackson
(Ah-la-pin-tubbee), Chris Jackson, Mary Ann Jackson, Martha Jane Jackson,
Wilie Jackson, Sally Jackson, Lillie Jackson, Alex Jackson, Fannie Jackson,
Eliza Jackson, Martha Jackson, Tom Jackson, Sonie Jackson, Franklin Jackson,
Caway Jackson, Betsie Jackson, Jeff Jackson, Lottie Jackson, Solomon
Jackson, (Me-ha-te-tubbee), Martha Jackson, Gibson Jackson, Teach Jacob,
Martha Jacobs, Becky Jacobs, Mattie James, Albert James, Melton Jeff, Ludie
Jeff, Willis Jefferson, Elsie Jefferson, Martha Jefferson, Edmund Jefferson,
Billie Jefferson, Billie O. Jefferson, Aney Jim, Silma Jim, Dicey (or Bicey)
Jim, Jimmy Jim, Mollie Jim, Bob Jim, Amon Jim, Albert Jim, Arvin Jim, Beth
Jim, Benney Jim, Elijah Savell Jim, Fingley Jim, Chaney Jim, Becky Jim, John
Jim, Fabie Jim, Billy Jim, Tillie Jim, Jack Jim, Rose Jim, Goodman Jim, Jane
Jim, Sannie Jim, Lysander Jim, Logan Jim, Henry Jim, Lissie Jim, Mary Jim,
Willie Jim, Lillie Jim, Albert Jim, Ellen Jim, Ben Jim, Isaac Jim, Susie
Jim, Tom George Jim, Tycoolie Jim, Sallie Jim, Racy Jim, Steve Jim, Ona Jim,
Eliza Jim, Hopkins Jim, Adam Jim, Lee Johnson Jim, Frances Jim, Simmon Jim,
Lina Jim, Fronie Jim, Jim C. Jim, Wilson Jim-Isaac, Martha Jim-Isaac,
William Jim-Isaac, Lee Jim-Isaac, Jackson Jim-Isaac, Will Jimmy, Ike Jimmy,
Bicey Jimmy, Alie Jimmy, Silas Jimmy, Lee Jimmy, Mabel Jimmy, Viola Jimmy,
Hudson Joe, Langley Joe, Emily Joe, Edna Joe, Johnnie Joe, Joshua John,
Billy John, Sallie John, Cornelia John, Betsy John, Sookey John, Sarah John,
Jewel John, Emil John, Jr., Grundy John, Alex John, Rhoda John, Lee John,
Josie Johnnie, Henry Johnson, Jim Jack Johnson, Lucy Johnson, Billie
Johnson, George Johnson, Smith Johnson, Ellen Johnson, Willie Johnson, Lieby
Johnson, Sam Johnson, Nicey Johnson, Samville Johnson, Henry Johnson, Alice
Johnson, Frank Johnson, Seanna Johnson, Sarah Johnson, Nancy Johnson, Johnny
Johnson (E-lu-nah-tubbee), Bessie Johnson, Edgar Johnson, Mollie Johnson,
Miller Johnson, Wesley Johnson, Lula Johnson, Martha Johnson, Coglan Jollis,
Mary Jones, Joe Jones (Oon-te-ah-tubbee), Henry Jones, Clarice Jordan, Bell
Joshua, Lucy Joshua, Martha Joshua, Lucy Joshua, Joe Joshua, Simon Joshua,
Jane Joshua, Emma Joshua, Sam Joshua, Sillian Joshua, Eva Joshua

Eliza Kelley, Mattie Kelley, Lela Kelly, Georgia Kelly, Frank Kelly, William
King, Martha King

Elizabeth Lahbin (Ti-mah-ki), Ben Lahbin, Sina Lee, Isaac Lewis, Elan Lewis,
Booth Lewis, Lucy Lewis, Ola Lewis, Maggie Lewis, Marth Lewis, Annie Lewis,
Jesse Lewis, Hudson Lewis, Susanna Lewis, Alice Lewis, Budmon Lewis, Delsie
Lewis, Lonnie Lewis, Jim Lewis, (Tikabonetubbee), John Wesley Lewis, Jim
Lewis, Fannie Lewis, Sissie Lewis, Lucy Lewis, Lotie Lewis, Mamie Lewis,
Calvin Lewis, Lissa Lewis, Little Lewis, Reuben Lewis, Mary Lewis, Johnnie
Lewis, John Lewis, Moses Lewis, Susan Lewis, Marshall Lewis, Siney Lewis,
John Lish, John Roy Lish, Mattie Lish, Annie Lish, James Londine, Julie
Londine

Jefferson Ma-hat-sti-ah, Sallie Ma-hat-sti-ah, John Mark, Luiza Mark, Lasen
Mark, Louisa Mark, Manuel Martin, Nannie Martin, Tom Martin, Lomie Martin,
Elizabeth Martin, Henry McClosky, George McCormack, Fronie McCormack, Eliza
McMillan, Mollie McMillan, Me-sham-ho-nah, Gibson Mingo, Ida Morris, Mosely
Morris, Dempsey Morris, William Morris, Foreman Morris, Brooksie Morris,
Lillie Morris, Missie Morris, Nan Morris, Bouman Morris, Nellie Morris,
Boston Morris, Watson Morris, Seward Morris, Laura Mose, Eastman Moses,
Lelia Moses, Johnson Moses

John Neal (Im-pun-nubbee), Winnie Nelson, Linn Nelson, Coleman Nelson, Bert
Nelson, Nancy Nickey, Thompson Noah, Clem Noah, Tom Noah, Leona Noah, Fannie
Noah, Annie Nubbee, Betsie Nubbee, Frances Nubbee, Billy Nubbee, Amanda
Nubbee, Smth Nubbee


Lou Outtie, Sidney Outtie (these could be "Cuttie" - they're hard to read)

John Parker, Susan Parker, Emma Paro, Jeff Peter, Mary Peter, Ann Philip,
Mary Philip, Nasey Philip, Simon Philip, Dave Philip, Louisa Philip, Erma
Pis-ah-ton-tamah, Alice Pis-tubbee, George Polk, Tommie Polk, Winston Polk,
Mary Bissie Polk, Lula Polk, Sina Polk, Joseph Polk, Nancy Post-Oak, Isaac
Post-Oak, Sealy Post-Oak, Mattie Primus, Nannie Primus

John Rainbow, Easie Reese, Henry Robison, James Robison, Fronie Robison,
Charlie Robison, Betsy Robison, Mattie Robison, Eliza Rush

Bob Sam, Sophie Sam, Eliza Jane Sam, Eliza Sam, Ephram Sam, Green Sam, Sam
Jones Sam, Dixie Sam, Julia Sam, Oscar Sam, Jimmie Sam, Houston Sam, Mattie
Sam, Raymond Sam, Hugh Summers Sam, Martin Sampson, Williamson Sam, Willis
Sam, Lola Sam, Sallie Sam, Limmie Scott, Ben Scott, Mary Jane Scott,
Marshall Scott, Caroline Seals, Henry Seals, Mary Seals, Lena Semonee (?),
Jim Shepard (Fille-mah-tubbee), Ok-lah-to-nah Shotubbee, Lena (or Lena)
Shotubbee, Adam Shotubbee, Hotemah Shotubbee, Fed Shotubbee,
Im-ah-lak-tubbee Shotubbee, Sam Shotubbee, Lansby Shoemake, Buck Shoemake,
Eben Shoemake, Cooley Shoemaker, Charlie Shumake, Empey Silman, Lizzie
Sills, Oliver Sills, Perry Sills, Fannie Simon, Charley Simmons, Emma
Simpson, John Simpson, Rosie Simpson, Sissie Simpson, Sis-man-ubbee, Mary
Jane Sis-man-nubbee, Amy Smith (A-ha-ka-te-ma), Bicey Smith, Ellen Smith,
John Smith (Ah-no-sah-cubbee), Lissie Smith, Robison Smith, Sealy Smith,
Mamie Smith, George Smith, Rena Smith, Sallie Smith, Sebe Smith, Winnie
Smith, Sweeney Smith, Willis Smith, Ethel Sockey, Sarah Sockey, Seba Sockey,
William Sockey, Irvin Sockey, Bettie Solomon, Missie Solomon, Ellis Solomon,
Ellen Solomon, Willie Solomon, Mamie Solomon, Lillie Solomon, Ishla M.
Solomon, Morris Solomon, Minnie Solomon, Fannie Solomon, Neely Solomon, Nora
Solomon, Acy Stephen, Sealy Stephen, Silman Stephen, Tom Stephen, Tom Steve
(Ook-lo-tubbee), Lucy Steve, Martha Steve, Smith Steve, David Stoliby, John
Stoliby, Martha Stoliby, Missouri Stoliby, Solomon Stoliby, Sallie Stoliby,
Joseph Stout, Malissa Stribling

Long Thomas (Hicatubbee), Vicey Thomas, Ella Thomnas, Minnie Thomas, Becky
Thomas (Ma-con-ti-mah), Jesse Thomas, Hickman Thomas, Lucy Thomas, Jim L.
Thomas, Mary Thomas, Mollie Thomas, Abbie Thomas, George Thomas, Lewis
Thomas, Joshua Thomas, John Thomas, Dan Thomas, Susie Thomas, Wash Thomas,
Wilmon Thomas, Alex Thomas (Ho-tim-o-nubbee), Lillie Thompson, Robert
Thompson, Felix Thompson, Charlie Thompson, Tom Tikeli-Yearby, Murphy
Tillis, Jane Tillis, Houston Tillis, Steve Tillis (Kon-ne-o-tubbee), Alex
Tillis, Adaline Tom, Archie Tom (Li-shubbee), Emaline Tom, Sarah Tom, Elan
Tom, William Tom, Mollie Tom, Polly Tom, Willia (Con-che-ha-tubbee) Tom,
Dave To-ma-ha-tubbee, Emaline Tookolo, Katie Tookolo, George Tookalo, Eban
Tookolo, Elan Tookolo, Ellen Tookolo, Mary Tookolo, Rena Tookolo, Donald
Tonubbee, Becky Tubbee, Caroline Tubbee, Lillie Tubbee, Winnie Tubbee,
Sanders Tubbee, Sampson Tubbee, Jim Tubbee, Tom Tubbee, Sim Tubbee, Liney
Tubbee, John Tubbee, Sallie Tuffamah, Tom Tuffamah, Ellis Tuffamah, Betsy
Tuffamah, Lucy Tuffamah, Willis Tuffamah, Era Tuffamah, Ishaman Tuffamah,
Suella Tuffamah
Billy Vaughn, Lason Vaughn, Sena Vaughn, Cooksey Vaughn, Greer Vaughn

Nancy Wait, Liza Wait, Sawil Wait, Jane Waiter, Gibson Waiter, McNeal
Waiter, Tom Waiter, Minnie Waiter, Comby Wallace, Ben Wallace, Lewis
Wallace, Ikeness Wallace, Lah-nubbee Wallace, Timmons Wallace, Li-oubbee
Wallace, John Weeks, Maeleke Weeks, Jane Weshock, Macey (?) Weshock, Sampson
Weshock, Sallie Weshock, Nona Weshock, John Wesley, Louisa Wesley, Samuel
Wesley, Sidney Wesley, Clay Sharkey Wesley, Ollie West, Mary West, Peter
White, Millie White, Tommy White, Caselus White, Mollie Wickson, Rosie
Wickson, Charley Wiley, Sallie Wilkinson, John William, Jonas William, Janie
William, Fayette William, Linnie William, Elias William, Thomas William,
Victoria William, Susan Williams, Alice Williams, Joanna Williams, Lilly
Williams, Josephine Williams, Melissa Williams, Thomas Williams, Lewis
Williams, William Williams, Lucy Williamson, Mary Williamson, Mack
Williamson, Mollie Williamson, Lingum Williamson, Sistine Williamson,
Malissa Williamson, Ruby Williamson, Ida Williamson, William Williamson,
Nancy Williamson, Adeline Williamson, Eliza Williamson, Bike Williamson,
Allen Willis, Billy Willis, Minerva Willis, Dickson Willis, Julia Willis,
Hugh Willis, Joe Willis, Ely Willis, Katie Willis, Mose W. Willis, Almond
Willis, Bessie Willis, Brantley Willis, Johnson Willis, Adeline Willis, Amy
Willis, Jim Willis, John Willis, Nanoy Willis, Bogle Willis, Rachel Willis,
Louisa Willis, Camblin Willis, Little Willis, Louisa Willis, Peterson
Willis, Robert Willis, Henry Willis, Sookey Willis, Becky Willis, Gus
Willis, Spink Willis, Finis (?) Willis, Harmin Willis, John Willis, Poky
Willis, Clyde Willis, Nannie Willis, Sophia Willis, Leona Willis, Koon (or
Koen) Willis, Cora Willis, Ed Willis, Bill Willis, Mary Willis, Lottie
Willis, Purlan Willis, Illemah Willis, Yarby Willis, James Willis, Alonzo
Wilson, John Wilson, Lonie Wilson, Sam Wilson, Minnie Wilson, Neely Wilson,
Ouna Wilson, Sela Wilson, Wade Wilson, Wilmond Wilson

Mary Yearby, Scott York, John York, Sealy York, Ben York, Bennett York, Alom
York, Evan York, Oliver Young, May Alice Young

Posted by Carolyne at 8:59 PM CDT
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National Archives Seeks Public Comments
Topic: News
Dear Genealogist:

The National Archives and Records Administration (NARA) is seeking public comment on its draft Plan for Digitizing Archival Materials for Public Access, 2007-2016. This draft plan outlines our planned strategies to digitize and make more accessible the historic holdings from the National Archives of the United States. A copy of the draft is available at http://www.archives.gov/comment/digitizing-plan.html.

The document is divided into several sections. The first section, INTRODUCTION AND BACKGROUND, provides information on NARA's mission, our archival holdings, and our past experience with digitization, to give you the context of the draft Plan for Digitizing Archival Materials for Public Access, 2007-2016. Section II, PLAN OVERVIEW, describes our planned goals, activities, and priorities for digitization. Sections III through V provide listings of current digitization activities being carried out by NARA and through partnerships to digitize and make available archival materials. Appendix A contains draft operating principles that we are using as we enter into partnerships and Appendix B references relevant NARA guidance that applies to handling of archival materials being digitized and the technical guidelines for image creation and description. NARA in particularly wants your comments on Sections II, III, V, and Appendix A.

It is important that we receive as much public input on this plan as possible so that our plans adequately reflect the needs of the public.

Comments are due to NARA by: November 9, 2007. Send comments to: Vision@nara.gov or by fax to 301-837-0319

Thank you for taking the time to comment. Please forward this e-mail to any other genealogist that you may know.

Harold McClendon
Mount Vernon Genealogical Society
Publicity Chairman

Posted by Carolyne at 8:22 PM CDT
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Saturday, 6 October 2007
Cherokee Nation History Course Comes to Texas
Topic: News

The Cherokee Nation History Course is coming to Texas and will be held the last weekend in October and the first weekend in November, 2007, at the University of Texas at Arlington. Registration forms can be found here:


Registration information




Posted by Carolyne at 10:26 AM CDT
Updated: Saturday, 6 October 2007 10:43 AM CDT
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Monday, 27 August 2007
NARA Raises Fees October 1
Topic: News

Effective Oct. 1, NARA will charge $75 for a Civil War pension file of up to 100 pages, plus $.65 per additional page (for longer files, staff will contact the requestor with a price quote before filling the order). NARA will charge $50 for pre-Civil War pension files regardless of page count,and $.75 per page to copy other records.

While still a steep increase from the current $37 for a Civil War pension file, these fees are less than the $125 and $60 NARA originally proposed for Civil War and pre-Civil War pensions, respectively. Looks like some protests against the original price increase paid off.

Posted by Carolyne at 12:01 PM CDT
Updated: Monday, 27 August 2007 12:04 PM CDT
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Sunday, 26 August 2007
Jurisdictions covered on the Ancestry Indian Census
Absentee Shawnee, Mexican Kickapoo, and Citizen Potawatomi Indians
Absentee Shawnee, Mexican Kickapoo, Citizen Potawatomi Iowa, and Sauk and Fox Indians
Albuquerque School (Pueblo and Navajo Indians)
Apache and Mohave Indians
Apache Indians
Apache Indians of The Camp Verde Reservation
Bad River and Red Cliff Chippewa Indians
Bad River Chippewa Indians
Bad River, Bois Fort, Fond Du Lac, Grand Portage, Lac Courte Oreilles, Lac Du Flambeau Indians
Bad River, Bois Fort, Fond Du Lac, Grand Portage, Lac Courte Oreilles, Lac Du Flambeau, Chippewa
Bad River, Fond Du Lac, Grand Portage, Lac Courte Oreilles, Lac Du Flambeau, Red Cliff Indians
Bay Mills School (Chippewa Indians)
Birch Cooley Agency (Mdewakanton Sioux Indians)
Bishop Agency (Paiute and Other Indians)
Blackfeet Agency
Bloomfield Seminary
Bois Forte, Winnibigoshish, Fond Du Lac, Grand Portage, Leech Lake, and White Oak Point Reservations
Bois Forte, Winnibigoshish, Fond Du Lac, Grand Portage, Leech Lake, Mille Lac, White Oak Point Res
Brule Sioux Indians
California Special
Camp McDowell
Camp Verde (Apache-Mojave Indians)
Campo (Mission Indians)
Canton Asylum
Cantonment (Cheyenne and Arapahoe Indians)
Carlisle School
Carson (Chiefly Paiute, Shoshoni, and Washo Indians)
Carter (Potawatomi Indians)
Cayuse, Umatilla, Wallawalla, and Other Indians
Chehalis, Clallam OR Sklallam, Nisqualli, Puyallup, Quinaielt, Skokomish, Squaxon and Other Indians
Chehalis, Makah, Nisqually, Ozette, Quinaielt, Skokomish and Squaxin Island Reservations
Chehalis, Nisqualli, Quileute, Quinaielt, Skokomish, and Squaxin Island Indians
Chehalis, Nisqually, Quinaielt, Skokomish, and Squaxin Island Reservations
Cherokee (North Carolina)
Cheyenne and Arapahoe
Cheyenne River (Sioux Indians)
Chippewa Indians
Choctaw (Mississippi)
Coeur Dalene, Kalispel, and Kutenai Indians
Coeur Dalene, Kalispel, Kutenai, and Nez Perce Indians
Coeur Dalene, Kalispel, Kutenai, and Spokan Indians
Colorado River: (Mohave, Chemehuevi, and Walapai Indians)
Colville and Spokane Reservations
Colville, Spokan, Coeur Dalene, Kalispel, Lake, Nespelem, Okanagon, Nez Perce, Moses, Columbia
Colville, Spokan, Coeur Dalene, Lake, Nespelem, Okanagon, Sanpoil, Nez Perce, Moses, Columbia
Concow, Little Lake, Redwood, Pit River, Nomelaki, Yuki, Wailaki, and Other Indians
Concow, Little Lake, Redwood, Pit River, Potter Valley, Yuki, Wailaki, and Nomelaki Indians
Consolidated Chippewa
Consolidated Ute
Crow
Crow Creek (Lower Yanktonai Sioux and Lower Brule Sioux Indians)
Devils Lake (Sioux and Chippewa Indians)
Devils Lake Sioux Indians
Digger
Eastern Navajo
Eastern Navajo Reservation
Eastern Shawnee, Miami, Ottawa, Peoria, Quapaw, Seneca and Wyandot Indians
Eastern Shawnee, Ottawa, Quapaw, Seneca, and Wyandot Indians
Fallon (Paiute Indians)
Flandreau
Flathead
Flathead, Kutenai, Pend D,Oreille, Kalispel, and Spokan Indians
Flathead: (Flathead, Kutenai, Pend Doreille, and Kalispel Indians)
Fond Du Lac
Fond Du Lac, Grand Portage, Leech Lake, and Nett Lake (Bois Forte) Subagencies
Fort Apache (White Mountain Apache Indians)
Fort Belknap (Grosventre and Assiniboin Indians)
Fort Berthold (Arikara, Grosventre, and Mandan Indians)
Fort Bidwell (Paiute, Pit River, and Digger Indians)
Fort Hall (Shoshoni and Bannock Indians)
Fort Lapwai (Nez Perce Indians)
Fort Lewis (Southern Ute Indians)
Fort McDermitt (Paiute Indians)
Fort Mojave (Mohave and Chemehuevi Indians)
Fort Peck (Sioux and Assiniboin Indians)
Fort Shaw School
Fort Totten (Devils Lake Sioux and Turtle Mountain Chippewa Indians)
Fort Yuma (Yuma and Cocopa(H) Indians)
Goshute (Goshute, Shoshoni, Paiute, Kanosh, and Pahvant Indians)
Grand Portage (Chippewa Indians)
Grand Rapids (Winnebago Indians of Wisconsin)
Grand Ronde
Great Lakes (Chippewa and Potawatomi Indians)
Great Sioux Reservation
Green Bay (Menominee, Oneida, and Stockbridge and Munsee Indians)
Greenville (Digger and Other Indians)
Haskell (Potawatomi, Kickapoo, Iowa, and Sauk and Fox Indians)
Havasupai
Hayward (Lac Courte Oreilles Chippewa Indians)
Hoopa Valley: (Hupa OR Hoopa and Klamath Indians)
Hopi
Hopi and Navajo Indians
Hualapai (Walapai OR Hualapai and Havasupai Indians)
Hualapai OR Walapai Indians--Total Only
Hupa OR Hoopa, Klamath, and Other Indians
Indians of Fort Bidwell, Round Valley, and Tule River Reservations and of Modoc County
Indians of Fort Bidwell, Round Valley, and Tule River Reservations, and Public Domain Indians
Jicarilla
Jicarilla Apache Indians
Kaibab (Paiute and Goshute Indians)
Kansa OR Kaw, Oto and Missouri, Pawnee, and Ponca Indians
Kansa OR Kaw, Oto, Pawnee, Ponca, and Tonkawa Indians
Kaw
Keshena (Menominee Indians)
Keshena: (Menominee and Stockbridge and Munsee Indians)
Kickapoo (Kickapoo, Iowa, and Sauk and Fox of The Missouri Indians; Potawatomi Indians For 1920)
Kiowa, Comanche, Apache, Caddo, and Wichita Indians
Kiowa, Comanche, Apache, Fort Sill Apache, Wichita, and Caddo Indians
Kiowa, Comanche, Apache, Fort Sill Apache, Wichita, Caddo, and Delaware Indians
Kiowa, Comanche, Apache, Wichita, and Caddo Indians, and Apache Prisoners of War
Kiowa, Comanche, Apache, Wichita, and Caddo Indians, and Apache Prisoners of War OR Fort Sill Apache
Kiowa: (Kiowa, Comanche, Apache, Caddo, and Wichita and Affiliated Indians)
Klamath, Modoc, and Yahooskin Band of Paiute OR Snake Indians
Klamath, Modoc, Paiute, and Other Indians
Klamath: (Klamath, Modoc, Paiute OR Snake, and Pit River Indians)
Lac Du Flambeau, Bad River, and Red Cliff Chippewa Indians, and Potawatomi Indians
Lac Du Flambeau, Bad River, Lac Courte Oreilles, Red Cliff Chippewa Indians, and Potawatomi Indians
Lac Du Flambeau: (Chippewa Indians)
Leech Lake (Chippewa Indians)
Lemhi (Shoshoni, Bannock, and Sheepeater Indians)
Leupp (Navajo Indians)
Leupp Reservation
Lovelocks (Paiute Indians)
Lower Brule
MacKinac (Chippewa Indians)
Makah, Ozette, and Hoh Indians
Malki
Menominee and Oneida Indians
Menominee and Stockbridge and Munsee Indians
Menominee and Stockbridge Indians
Mescalero
Mexican Kickapoo (Mexican Kickapoo and Big Jim Band of Absentee Shawnee Indians)
Mission
Mission Tule River
Moapa River (Paiute Indians)
Mohave, Chemehuevi, and Other Indians
Mohave, Chemehuevi, Cocopa, Yuma, and Other Indians
Moqui
Navajo
Navajo Springs
Navajo: (Moqui Pueblo, OR Hopi, and Navajo Indians)
Neah Bay (Makah, Ozette, Quileute, and Hoh Indians)
Nett Lake (Bois Fort Band of Chippewa Indians)
Nevada (Paiute Indians)
New York
Nez Perce
Nisqually and Skokomish (Puyallup, Skokomish, Nisqualli, Squaxon, Sklallam, and Chehalis Indians)
Northern Idaho (Coeur Dalene, Kalispel, Kutenai, and Nez Perce Indians)
Northern Navajo
Northern Navajo Reservation
Northern Pueblo
Oglala Sioux Indians
Omaha
Omaha (Omaha and Winnebago Indians)
Omaha and Winnebago Indians
Oneida
Osage
Osage and Kansa OR Kaw Indians
Osage: (Osage, Kansa OR Kaw, and Quapaw Indians)
Otoe (Oto and Missouri Indians)
Paiute (Paiute, Goshute, and Ute Indians)
Paiute and Ute Indians
Pala (Mission Indians)
Pawnee
Pima, Apache, and Mohave-Apache Indians of The Camp Verde, Fort McDowell, and Salt River Res
Pima, Papago, and Maricopa Indians of The Gila River, AK Chin, and Gila Bend Reservations
Pima, Papago, Maricopa, Mohave-Apache Indians of Ft McDowell, Gila River, Maricopa, Salt River Res
Pima: Pima, Papago, and Maricopa Indians
Pine Ridge
Pine Ridge (Sioux and Cheyenne Indians)
Pipestone (Mdewakanton Sioux Indians)
Ponca (Ponca, Oto and Missouri, Pawnee, and Tonkawa Indians)
Ponca and Santee and Yankton Sioux Indians
Ponca and Tonkawa Indians
Ponca, Tonkawa, and Kansa OR Kaw Indians
Ponca, Tonkawa, and Oto and Missouri Indians
Potawatomi, Iowa, Kickapoo, and Sauk and Fox Indians
Potawatomi, Iowa, Kickapoo, Sauk and Fox of The Missouri, and Chippewa and Christian/Munsee Indians)
Prairie Band of Potawatomi Indians
Pueblo Bonito (Navajo Indians)
Pueblo Day Schools (Pueblo and Navajo Indians)
Pueblo Indians
Pueblo:
Pyramid Lake (Paiute Indians)
Quapaw (Eastern Shawnee, Miami, Modoc, Ottawa, Peoria Quapaw, Seneca, and Wyandot Indians)
Quinaielt (Quinaielt and Other Indians)
Red Cliff (Chippewa Indians)
Red Lake (Red Lake and Pembina Chippewa Indians)
Red Lake and Pembina, Fond Du Lac, Grand Portage, Bois Fort, Vermillion Lake, and Deer Creek Chippe…
Red Moon (Cheyenne Indians)
Reno (Paiute Indians)
Rocky Boy
Rosebud and Yankton Sioux Indians
Rosebud: (Brule and Other Bands of Sioux Indians)
Roseburg (Shasta, Klamath, Pit River, Wintu, and Other Indians) Round Valley
Sac and Fox, Iowa
Salem (Indians of Grande Ronde and Siletz Reservations and Nonreservation Indians)
Salt Lake Special (Paiute Indians)
Salt River (Camp McDowell, Lehi, and Salt River Indians)
San Carlos (Apache, Mohave, and Yuma Indians)
San Jacinto (Mission and Other Indians)
San Juan (Navajo Indians)
San Xavier (Papago Indians)
Santa Fe (Pueblo Indians)
Santee Sioux and Ponca Indians
Santee: (Santee and Flandreau Sioux and Ponca Indians)
Sauk and Fox and Iowa Indians
Sauk and Fox, Iowa, Citizen Potawatomi, Absentee Shawnee and Mexican Kickapoo Indians
Sauk and Fox, Iowa, Citizen Potawatomi, and Absentee Shawnee Indians
Seger (Cheyenne and Arapahoe Indians)
Sells (Papago Indians)
Seminole (Florida)
Seneca (Eastern Shawnee, Miami, Modoc, Ottawa, Peoria Quapaw, Seneca, and Wyandot Indians)
Shawnee
Shivwits
Shoshoni (Shoshoni and Arapahoe Indians)
Siletz
Sioux Indians
Sisseton (Sisseton and Wahpeton Sioux Indians)
Skokomish, Clallam, Chehalis, Squaxin Island Nisqualli, Muckleshoot, Quinaielt, Queet, Georgetown
Southern Navajo
Southern Navajo Reservation
Southern Pueblo
Southern Utah (Shivwits OR Shebits and Kaibab Indians)
Southern Ute
Southern Ute (Ute and Jicarilla Apache Indians)
Spokane
Standing Rock (Sioux Indians)
Taholah: (Quinaielt, Chehalis, Nisqualli, Skokomish, and Squaxin Island Indians)
Tomah (Winnebago Indians)
Tongue River (Northern Cheyenne Indians)
Truxton Canon: (Walapai and Havasupai Indians)
Tulalip (Lummi, Muckleshoot, Port Madison, Swinomish, and Tulalip Reservations)
Tule River
Turtle Mountain (Chippewa Indians)
Uintah and Ouray: (Uintah, Uncompahgre, and White River Ute Indians)
Umatilla: (Cayuse, Umatilla, and Wallawalla Indians)
Union (Choctaw Indians Only)
United Pueblos
United Pueblos:
Ute Indians
Ute Mountain (Ute Indians)
Vermillion Lake (Bois Fort Band of Chippewa Indians)
Walker River: (Paiute Indians)
Warm Springs (Warm Springs, John Day, Paiute, Tenino, and Wasco Indians)
Western Navajo Reservation
Western Navajo: (Hopi Indians and Navajo and Paiute Indians For 1929)
Western Shoshone (Shoshoni and Paiute Indians)
White Earth (Chippewa Indians)
White Earth Reservation
White Earth Subagency
Wind River (Shoshoni and Arapahoe Indians) (Supplemental Rolls)
Winnebago
Winnebago and Oneida Indians
Winnebago and Oneida Indians and Stockbridge-Munsee Community For 1938)
Winnibigoshish, Fond Du Lac, Grand Portage, Leech Lake, Bois Forte, and White Oak Point Reservations
Winnibigoshish, Fond Du Lac, Grand Portage, Leech Lake, Bois Forte, Mille Lac, White Oak Point Res
Wittenberg (Winnebago Indians of Wisconsin)
Yakima
Yakima (Yakima and Other Indians)
Yankton
Zuni





      


      


      
     

      









Posted by Carolyne at 2:08 PM CDT
Updated: Saturday, 6 October 2007 10:28 AM CDT
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Indian Census Records at Ancestry.com
Topic: Census Finds

As you may know, Ancestry.com
has added a huge collection of Indian Census Records to their library.

The collection starts circa 1880 and continues forward into the early 1900s. I have found multiple errors in transcription of tribes and names, so tried varied search parameters as you look for your family.

Remember! You must be a member of Ancestry.com
in order to access these records. Click on the link below to read about the records. If you are not already a member, they will ask you to sign up.


Indian Census Collection




Posted by Carolyne at 1:29 PM CDT
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Tuesday, 12 June 2007
Native American Census Records on Microfilm
Topic: Census Finds

I have just completed updating my list of microfilm records for American Indians and it now includes, I hope, all available microfilm roll records maintained by the National Archives. The list encompases two pages. The microfilms are available through the National Archives, but most can be rented at various genealogical libraries and Family History Centers. I recommend you print these pages for future reference.

If you note any errors, please let me know. If you find it useful, please tell your friends.

Native American Census Records on Microfilm

Posted by Carolyne at 12:11 PM CDT
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Thursday, 15 March 2007
Tribal Leaders Directory
Topic: General

The following link will take you to a PDF file (You'll need Adobe Acrobat Reader) that lists all the tribes currently recognized by the Bureau of Indian Affairs, including their contact information. To the best of my knowledge, this is the most current version available.


2006 Tribal Leaders Directory

Posted by Carolyne at 2:57 PM CDT
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Tuesday, 13 February 2007
Burials at Hiawatha Cemetery
Topic: Death Indexes

Below is a list of people buried at the Hiawatha Asylum Hospital in Canton, South Dakota. Their history can be found at

Hiawatha's Diary

I realize the words "insane asylum" offer up connotations that many people don't want to deal with, even in this day and age. But it is patently obvious that the majority of the people who were imprisoned there were NOT insane. Whether you recognize any names on the list or not, I recommend you read the history of the "Hiawatha Asylum for Insane Indians" which can be found at the above link.

Since Indians were sent there from any reservation, the inmates may have been blood relatives of anyone reading this message.

The more people who know about this particular piece of hidden history, the better. We cannot change the past. But, we cannot ignore it.

Carolyne

The 121 People Buried In The Hiawatha Asylum Cemetery, Canton, South Dakata:

  • Long Time Owl Woman
  • Juanita Castildo
  • Mary Fairchild
  • Lucy Reed
  • Minnie La Count
  • Syvlia Ridley
  • Edith Standing Bear
  • Chur Ah Tah E Kah
  • Ollie House
  • Asal Tcher
  • Alice Short
  • Enos Pah
  • Baby Ruth Enas Pah
  • Agnes Sloan
  • E We Jar
  • Kaygwaydahsegaik
  • Chee
  • Emma Gregory
  • Magwon
  • Kay Ge Gah Aush Eak
  • Kaz Zhe Ah Bow
  • Blue Sky
  • Louise McIntosh
  • Jane Burch
  • Dupue
  • Maggie Snow
  • Lupe Maria
  • Lizzie Vipont
  • Mary Pierre
  • Nancy Chewie
  • Ruth Chief on Top
  • Mary G. Buck
  • Cecile Comes at Night
  • Maud Magpie
  • Poke Ah Dab Ab
  • Sits in It
  • Josephine Wells
  • A.B. Blair
  • Josephine Pajihatakana
  • Baby Caldwell
  • Sallie Seabott
  • Selina Pilon
  • Mrs. Twoteeth
  • Kayso
  • Josephine De Couteau
  • Jessie Hallock
  • Marie Pancho
  • Ede Siroboz
  • Kiger
  • Mary Bah
  • Cynia Houle
  • Drag Toes
  • Charlie Brown
  • Jacob Hayes
  • Toby
  • Tracha
  • Hon Sah Sah Kah
  • Big Day
  • Fred Takesup
  • Peter Greenwood
  • Robert Brings Plenty
  • Nadesooda
  • Taistoto
  • James Chief Crow
  • Yells at Night
  • John Woodruff
  • George Bautiste
  • Baptiste Gingras
  • Lowe War
  • Silas Hawk
  • Red Cloud
  • Howling Wolf
  • Frank Starr
  • Antone
  • Arch Wolf
  • Joseph Taylor
  • James Crow Lightening
  • John Martin
  • Red Crow
  • James Blackeye
  • Abraham Meachern
  • Aloysious Moore
  • Tom Floodwood
  • James Black Bull
  • Benito Juan
  • Seymour Wauketch
  • Anselmo Lucas
  • Chico Francisco
  • Roy Wolfe
  • Matt Smith
  • Two Teeth
  • Pugay Beel
  • Merbert Conley
  • Jack Root
  • Charlie Clafflin
  • John Hall
  • Amos Deer
  • Ne Bow O Sah
  • Thomas Chasing Bear
  • Dan Ach Onginiwa
  • Joseph Bigname
  • Falkkas
  • Steve Simons
  • James Two Crows
  • F.C. Eagle
  • Andrew Dancer
  • Apolorio Moranda
  • Harry Miller
  • Herbert Iron
  • Fred Collins
  • John Coal on FIre
  • Joseph D. Marshall
  • Willie George
  • James Hathorn
  • Ira Girstean
  • Edward Hedges
  • Omudis
  • Guy Crow Neck
  • John Big
  • A. Kennedy

"To be ignorant of what occurred before you were born is to remain perpetually a child. For what is the worth of a human life unless it is woven into the life of our ancestors by the records of history? --- Marcus Tullius Cicero, 106-43 B.C."

Posted by Carolyne at 3:19 PM CST
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Wednesday, 7 February 2007
Reclaiming "Squaw" In the Name of the Ancestors - Part 2
Topic: Historical data
http://legendarysurfers.com/naw/blog/2004/11/reclaiming-squaw-part-2.html

The following is from The Cherokee Voice, Statesboro: Sep 30, 2001.Vol.28
pg. 11:

-----------------------------------------------------

Copyright Georgia Southern University Sep 30, 2001
RECLAIMING THE WORD SQUAW - PART TWO

The misuse of "squaw" was further spread by early 20th century movies and
children's books that depicted stereotypes and savage Indians. Many Native
American women have now internalized the racism to such a degree that
simply hearing the syllable uttered brings a sense of shame.

But simply banning a hurtful indigenous word will not erase the problem.
Imagine, for example, that "-winpe" a word from one of the western tribes,
was carried back east, where it suddenly took on a slang meaning. Would we
allow that slang to override all other uses? Would we punish the speakers
of that language by banning the use of their word in contexts where it
might be misunderstood?

A good friend, a revered New England Algonkian elder, gave her
granddaughter a traditional name that ended in "-skwa" meaning "Powerful
little woman." That poor girl came home from school in tears one day,
asking, "Why did you name me such a horrible name? All my teachers told me
it's a dirty word." When our languages are perceived as dirty word." When
our languages are perceived as dirty words, we and our grandchildren are in
grave danger of losing our self-respect. We must educate, rather than
tolerate the loss of our language due to ignorance. If the word ending
"-skwa" cause no shame to our female ancestors who spoke the language
before contact, are we smarter than they were to substitute the colonizer's
definition for our own? Do we change the sounds of our traditional songs
because some stupid European mocked us for singing them? Any word can hurt
when used as a weapon. Banning the word will not erase the past, and will
only give the oppressors power to define our language. What words will be
next? Papoose? Sachem? Powwow? Are we to be condemned to speaking only the
"King's English?"

It's all too easy to forget that America's original indigenous peoples are
still living in a state of colonization. Indigenous lands, resources, food,
and even culture and language are no longer under the exclusive control of
tribal peoples - but are subject to the politics, and the whims, of the
dominant American culture and white cultural norms. In the nineteenth
century, many Native peoples were forced to hide their identity, or move
onto reservations in order to survive. In boarding schools, traditional
languages and culture were beaten out of children in the effort to "Kill
the Indian, save the man." By the early 20th century, in communities across
America, identification as an "Indian" exposed Native people to taunts,
prejudice, and physical danger. Many of us have forgotten our tribal
languages. Modern Native communities are also suffering from dangerous
levels of stress, diabetes, alcoholism, malnutrition, lack of jobs and
education, and domestic violence-all the direct results of colonization.

Meanwhile, increasing numbers of white people - Boy Scouts, school sports
teams, and fraternal organizations like "Order of the Red Men" - started
adopting Indian personas and costume, and mimicking, or mocking, sacred
rituals. Once Native people were no longer seen as a real threat to white
colonization, white Americans started using them as romantic images to
conjure up the primitive past. Town histories began to be written as sagas
of peaceful colonists in conflict with savage Indians.

The Problem of Place Names

Every river, mountain, valley, and plain, every plant and every animal,
every living being on this continent was known to the original inhabitants.
Some place names like Quinneticook, were anglicized (Connecticut), while
others remained intact, like Quinnebaug. Still others were removed from the
map in favor of colonial claims like New France, New England, or New York.

Where the words "Indian" or "chief" or "squaw" were originally used the
place names, they often referenced some memorable person or event. Thus we
have "Indian Island" where the Penobscot people live, and many "Squaw Rock"
locations remembering female chiefs or traditional stories. Some "squaw"
place names recognized ancient places where women carried on traditional
activities, or indicated rocks or mountains that took on womanly forms. Yet
others arose, somewhat humorously, from non-Native speakers' attempts to
phonetically render Native words that had nothing to do with women: "Squaw
Betty," in Bristol County, Massachusetts, emerged from the Wampanoag word
Squabitty, and "Squaw Tit" was a phonetic rendering of the name of the
Cowichan sub-tribe on the Fraser River. Historically, in many cases, local
Indians provided these place names to white settlers.

But the word "squaw" is no longer a neutral descriptive term in modern
America, and most Americans cannot tell the difference between a historical
fact and a modern insult. The problem is compounded by the use of Native
place names for commercial ventures - like Squaw Valley Resort, or other
modern businesses - that represent the taking of tribal lands of white
recreation. The solution of simply changing place names, however, carries
with it the potential for erasing regional Native history. Names like Big
Squaw and Little Squaw Mountain, or the many Squaw Rocks, stand as silent
markers of Native American women's places and histories that have been
forgotten by Native and non-Native alike. If the real goal is a preserve
that history, then the solution is easy - encourage the local Native
Nations to rename these places in their original languages, rather than use
an English rendition of a controversial word.

Respect for Tradition, Respect for History

So how do we navigate these treacherous waters? How do "we" restore
respect, and sovereignty to Native peoples who are colonized subjects in
their own homelands? How do we recover language, culture and history, in
the midst of so much confusion and loss? Here are my simple views.

The real problem lies not in the original Algonkian Word, "squaw", but in
the treatment of Native peoples who have become the object of ridicule in
their own homelands. The solution does not lie in banning indigenous
languages, but in banning misuse and appropriation of Native cultural
property. Recovering an accurate understanding of Native culture and
history requires "respect" - respect for the ancestors, respect for the
present, and respect for the future generations. We must also make public
the real history of New England's Native homelands, and culture and
relationships to place, the Euro-American invasions and disrupted those
relationships, and hard work of recovering sovereignty.

We can do what the "Institute for the Advancement of Aboriginal Women
(IAAW) in Edmonton, Alberta, has done with the term "esquao", the northern
linguistic equivalent of "squaw"- they have declared that it will not
longer be tolerated as an insult, but will instead be recognized as a term
of honor and respect, when used by Native women. Their manifesto states in
part: From the colonists inability to pronounce the word Esquao, the word
'squaw' came to be a derogatory term. IAAW is claiming back the term for
all Aboriginal Women to stand proud when we hear Esquao applied to us."

We, as indigenous people, must not let other cultures, define, and abuse,
our history, languages and symbols.

The northeastern Algonkian peoples held back the tide of colonization for
400 years, fighting, adapting, and negotiating treaties in order to stay in
our traditional territories. We shared our culture, foodways, stories, and
languages to such a degree that much of what we think of as
quintessentially "Yankee" today is in fact "Indian." Our complicated
history included efforts to teach the newcomers respect while defending our
land, families, and culture. Perhaps we should never have aided the
newcomers - but generosity, tolerance, and the respect for difference were
traditional values among all the Algonkian peoples. The real issue for
American Indian people today, across America, is the desperate need for new
relationships based on mutual respect and understanding, recovery of our
cultures and traditions, and regional sovereignty in traditional homelands.

Personally, I feel we would do best to argue for revision of place names in
the name of historical accuracy, tribal sovereignty, and basic respect,
since "squaw" is neither historically nor linguistically appropriate as a
universal term to apply to Native women. In the modern era, given the sad
history of non-Native treatment of Nativewomen, the word is too easily
misunderstood. We can replace "Squaw" place names with names in our
original languages that preserve the history, rather than whitewash that
history with yet more English versions of Indian words. We can argue to
eliminate insulting place names, and we can also work to end racism and
racially-motivated attacks on Native peoples. But we do not need to insult
the languages of our indigenous ancestors to do so.

We can also use this opportunity to further public understanding of how the
colonial process that affected Native peoples. We can claim the opportunity
to recover original indigenous place names, reinforce respect for local
indigenous histories, and support Native language reclamation efforts.

When I hear all the words of our old languages spoken by Native peoples, in
their proper contexts, I hear the voices of the ancestors. I am reminded of
powerful grandmothers who nurtured our people, of the women who fed the
strangers, of proud women chiefs who stood up against them, and of mothers
and daughters and sisters who still stand here today. In their honor I
demand that our language, our women, and our history, be treated with
respect.

Thank you for listening. Wlibomkanni, travel well.

Posted by Carolyne at 11:53 PM CST
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Reclaiming "Squaw" In the Name of the Ancestors - Part 1
Topic: Historical data
I am reproducing the following article in two parts for educational purposes.

Copyright Georgia Southern University Jun 30, 2001
RECLAIMING "SQUAW" IN THE NAME OF THE ANCESTORS

Kwai Kwai. Greetings.

I write to you as an alnobaskwa, an Abenaki woman, questioning the motion
to gut our original language in the name of political correctness. Over the
past few decades, in my travels as a traditional storyteller and historical
consultant, I have met many indigenous speakers and elders who are
concerned at the efforts of otherwise well-meaning people to erase all
contemporary uses of the word "squaw."

And yet, there are people who refuse to believe that "squaw" could have
originated in an Algonkian language, or that it could ever have had any
meaning but a pejorative one. Some seem to believe that Europeans invented
the word, and placed it on maps all over the country, with the sole intent
of insulting Native women. Sadly, the misunderstanding of traditional
languages runs so deep that contemporary Americans cannot distinguish
between modern insults and traditional words. For many activists, the word
"squaw" has come to symbolize the systematic rape and abuse of Indian women
by white conquerors.

By way of explanation to readers on this issue, I have never supported
continued use of the word as an insult directed at Native women, and I am
not opposed to the concept of changing place names with the word "squaw" in
them. But I do wish to provide some background documentation on the actual
linguistic origins of the word in Algonkian languages, and the relatively
modern historical and social processes by which it morphed into an insult.
I ask that people try to understand, and respect, the difference between
pejorative uses and indigenous contexts, between different Native
languages, and between historical uses of Native words, past and present. I
also ask that people not promote fictional word origins, or use traditional
words in ways that are insulting to our ancestors and our elders.

Squaw etymology

Squaw is not an English word. It is a phonetic rendering of an Algonkian
word, or morpheme, but it does not translate to mean any particular part of
a woman's anatomy. Within the entire Algonkian family of languages, the
root or morpheme, variously spelled "squa", "skwa", "esqua", "kwe",
"squeh", "kw" etc. is used to indicate "female", not "female reproductive
parts." Variants of the word are still in widespread use among northeastern
peoples. Native speakers of Wabanaki languages use "nidobaskwa", to
indicate a female friend, or "awassokwa", to refer to a female bear; Nipmuc
and Narragansett elders use the English form "squaw" in telling traditional
stories about women's activities or medicinal plants; when Abenaki people
sing the "Birth Song", they address "nuncksquassis", the "little woman
baby." The Wampanoag people, who are in the midst of an extensive language
reclamation project, affirm that there is no insult, and no implication of
a definition referring to female anatomy, in any of the original Algonkian
forms of the word.

During the contact period, the word "squaw", just like the indigenous words
wigwam, sachem, powwow, moose, and thousands of others, was adopted into
the English language. In combination with other words or phrases, in both
Algonkian and English usage, it carried no derogatory overtones. Squaw
Sachem or Suncksuqa was the designated title of female chiefs like
Awashonks, Weetamoo, Magnus, and one woman leader from Concord, Mass., who
is only known to history by her title, "Squaw Sachem." Squaw vine, - root,
-berry, etc. indicated medicinal plants that were efficacious remedies for
women. In most historical contexts where the word was used by the English
to name a plant or a place, or applied as an adjective, i.e.: "squaw
boots", it was used to reflect Native American usage, knowledge and/or
history, and not intended as an insult. (One notable excepting is the
phrase "squaw man", which denoted a white man who had married into a tribe
and was therefore subservient to his Native wife.)

Despite popular modern myths, the word did not come from the Kanienkehake
(Mohawk) word "otsikwa", or "otsioskwa", which translates to "cornmeal
mush." It does not translate to "whore" in any original indigenous
language, despite modern misuse and misunderstandings. But who gets to
decide, today, right now, what our original Native words mean? Who gave
Euro-Americans the rights to redefine indigenous languages? And how did the
word "squaw" end up at the center of a controversy over appropriate usage
of words?

Historical Background and Squaw Definitions

Throughout most of the colonial period, the word "squaw" was not an insult.
When Roger Willimas spoke with the Narragansett people in 1643, he was
informed that "squaw" meant "woman," "squashim" indicated "a female
animal," "keegsquaw" designated "a young virgin or maid," and "segousquaw"
meant "a widow," among many other examples. Williams, as a white man, was
not taught the specific words that describe female parts. Out of delicacy I
will not print them here.

For most of the historic contact era, "squaw" was a simple, nonpejorative
word. William Wood, writing in 1634, was the first to note that the word
meant "an Indian woman or wife". John Russell Bartlett's "Dictionary of
Americanisms" in 1859, noted that the word was in widespread use among all
the Algonkian-speaking peoples:

SQUAW. (Abenaki Ind.) An Indian woman. Mr. Duponceau, after giving a list
of the languages and forms in which this word occurs, observes: "On voit
que la famille de ce mot s' étend depuis les Knisténaux en Canada, et les
Skoffies et Montagnards d'Acadie, jusqu'au Nanticokes sur les confines de
la Virginie." - Mém. sur les Langues d'Amérique du Nord, p. 333. John
Russell Bartlett's "Dictionary of Americanisms: A Glossary of Words and
Phrases Usually Regarded as Peculiar to the United States" Boston, Little,
Brown & Co. 1859, p. 441.

For non-French speakers, Mr. Duponceau wrote that one can see that the
people who use this word extend from the Knistenaux in the north (an old
Inuit word for the people of the far north, to the Skoffies in the west
(another name for the Skokomish or Snohomish peoples of the northwest coast
and British Columbia) to the Montagnards across Canada (Montagnais) and all
the way down to the Nanticokes of Virgina - a region that includes Canada,
the Great Lakes, the Maritimes, and most of the eastern seaboard. In other
words, all the "proto-Algonkian" speaking peoples utilized the morpheme
"squaw" to mean "woman".

Even Indian people speaking in English often chose to say "squaw" rather
than "woman". Susanna Johnson, an English captive among the Abenaki in
1754, wrote: "my new sisters and brothers treated me with the same
attention they did their natural kindred." They gave her a horse, "for
squaw to ride," and taught her "the occupation of the squaws." But when she
got lazy, her new family "showed no other resentment than calling me 'no
good squaw', which was the only reproach my sister ever gave me when I
displeased her." (Note that the emphasis is on "no good," not on "squaw".)

William Wood also commented on the linguistic ability of Native people who
learned English, when he observed:

"They love any man that can utter his mind in their words, yet are they not
a little proud that they can speak the English tongue, using it as much as
their own when they meet with such as can understand it, puzzling stranger
Indians, which sometimes visit them from more remote places, with an
unheard language."

"Of Their Language" in "New England's Prospect", William Wood, 1634.

Lost in Translation

While the original, harmless usage of Algonkian words like "squaw"
persisted into the 20th century, especially in the northeast, among both
Indians and whites, the insulting usage increased in mixed-race urban and
reservation areas. During the late 19th century, Algonkian words that had
come into common usage among Americans were carried west, by French fur
traders and other whites, to tribes who were not Algonkian speakers. When
the label "squaw" began to be used as a generic term for all Native women,
especially those subject to attack by government soldiers, it took on a
sexually dangerous connotation.

During westward expansion, "chief", "brave", "papoose", and "squaw" took on
negative connotations as they were increasingly used as generic
descriptions and epithets.

*****

Posted by Carolyne at 11:51 PM CST
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New Mi'kmaq information added
Topic: General

Thanks to a very nice lady named Fran, I've been able to add two new pages to my website. These involve the Registers of St. Jean-Baptiste Annapolis Royal, Nova Scotia, 1702-1755. They are abstracts of marriages, births, deaths and baptisms for people identified as Mi'kmaq, Metis or native.

You can reach the data through my site map under the "Native Genealogy" section or go directly to page one of the data at:

http://www.angelfire.com/tx/carolynegenealogy/portroyal.html

Posted by Carolyne at 11:28 PM CST
Updated: Wednesday, 7 February 2007 11:28 PM CST
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Library of Congress to Digitze Genealogy Records
Topic: News
News from the Library of Congress

Library of Congress contacts: Matt Raymond (202) 707-2905; Sheryl Cannady (202) 707-6456
Sloan Foundation contact: Doron Weber (212) 649-1652
January 31 2007

$2 Million Sloan Foundation Grant To Help Digitize Thousands of Books
Librarian of Congress James H. Billington today announced that the Alfred P. Sloan Foundation has awarded the Library of Congress a $2 million grant for a program to digitize thousands of public-domain works, with a major focus on at-risk "brittle books" and U.S. history volumes.
The project, "Digitizing American Imprints at the Library of Congress," will include not only the scanning of volumes, but also the development of suitable page-turner display technology, capability to scan and display foldouts, and a pilot program to capture high-level metadata, such as table of contents, chapters/sections and index. Past digitization projects have shied away from brittle books because of the condition of the materials, but "Digitizing American Imprints" intends to serve as a demonstration project of best practices for the handling and scanning of such vulnerable works.

"‘Digitizing American Imprints’ will make a major contribution to the collective body of knowledge that is accessible worldwide, further democratizing the information that is a key to functional societies and economies," Dr. Billington said.

"It is inspiring to think that one of these books, many of which are in physical jeopardy, might spark the creativity of a future scholar or ordinary citizen who otherwise might not have had access to this wealth of human understanding."
Deanna Marcum, Associate Librarian for Library Services, and coordinator of the project, said: "The Library has been a leader in digitization of special collection materials, and this grant from the Sloan Foundation allows us to digitize, preserve and make available additional brittle materials from our general collections."
"We are delighted to partner with the Library of Congress, the world’s largest library, in this historic digitization effort," said Doron Weber, program director at the Sloan Foundation. "A significant number of books from the Library’s great collection will now be available to anyone in the world in an open, non-exclusive and non-profit setting, thus bringing the ideal of a universal digital library closer to reality."
The Library of Congress’ proposal includes digitization of works in the following categories:

"Brittle books" from across the Library’s General Collection.

American history.

U.S. genealogy and regimental histories. The former includes many useful county, state and regional histories, while the latter includes histories, memoirs, diaries and other collections from the Civil War period.

Six collections of Rare Books including the Benjamin Franklin Collection, selections from the Katherine Golden Bitting and the Elizabeth Robins Pennell Collections of Gastronomy, a selection of first editions from the Library’s Rare Book and Special Collections Division, selections from the Confederate States of America Collection, the Henry Harrisse Collection of Columbiana, and selections from the Jean Hersholt Collection of Hans Christian Andersen.

Works of photography focusing on the technical aspects of photography and the artistic publications and biographies of photographers.
Digitizing American Imprints will utilize the "Scribe" scanning technology of the Open Content Alliance. Scanning is expected to begin within a few months after an initial startup period to establish logistics, staffing and resources.

"Partnerships are crucial to help the Library of Congress realize our mission of acquiring and making accessible a universal repository of information in order to further human understanding and achievement," Dr. Billington said. "We’re grateful to the Sloan Foundation and all of our partners across a broad spectrum who share these goals and values."

The Alfred P. Sloan Foundation, founded in 1934, makes grants in science, technology and the quality of American life. Sloan’s program in Universal Access to Recorded Knowledge, directed by Doron Weber, aims to increase access to recorded human knowledge by encouraging digitization of material in the public domain, assuring public archiving, preservation and open access of this material and fostering its availability to people everywhere. The program has also supported the Internet Archive, the Open Content Alliance – which includes over 50 of the nation’s biggest libraries and research institutions – the New Orleans Public Library and On Demand Books.

Founded in 1800, the Library of Congress is the nation’s oldest federal cultural institution and the largest library in the world, with more than 134 million items in various languages, disciplines and formats. As the world’s largest repository of knowledge and creativity, the Library is a symbol of democracy and the principles on which America was founded. The Library serves the U.S. Congress and the nation, both on-site in its 21 reading rooms on Capitol Hill and through its award-winning Web site at www.loc.gov.
# # #
PR 07-020
01/0/07
ISSN 0731-3527

Posted by Carolyne at 2:35 PM CST
Updated: Wednesday, 7 February 2007 2:37 PM CST
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Friday, 11 August 2006
A Creek Indian Bibliography
Topic: General

Creek Indians: Sources for History, Biography and Genealogy; Print and Internet Links

http://www.rhus.com/Creeks.html

Posted by Carolyne at 12:52 PM CDT
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Wednesday, 28 June 2006
Death of Chief Bowles
Topic: Historical data
From the Athens Review Newspaper dated August 13, 1931

CHANDLER SCENE OF EARLY BATTLE WITH CHEROKEE INDIANS
Recently there appeared in the Houston Chronicle data of a
historical nature with reference to the Indian battles on Battle
Creek, near Chandler. The late Judge A. B.Watkins and Rev. C. A.
Tower made a study of the Indian battles in this county years ago and
found many Indian relics. The article from the Chronicles follows:

If on the night of July 16, 1931 tourists had to detour via the old
Canton Road, the hum of their motor probably was the only sound to
break the stillness. Far different, however, was the night of July 16
1839. Ninety-two years ago the air in Van Zandt County was full of
wailing: Go she peevie as she prom o long, "Go she peevie as she prom
o long; She neerinee, she neeshe yashee Palagoshe, peevie as she
prom o long." "General Bowles", the best loved Cherokee Chief, was
dead. True to his own prophecy, as hot from the gun of a Texas
soldier had ended his last charge. In the dense Neches bottom forest
camp, to which they had retreated after his final vain effort to
rally his warriors, his people were mourning their loss. Again and
again rose the notes of their melancholy chant.

CHIEF FORTELLS HIS DEATH.
A blood-stained strip of ground now green with growing corn,
separated them from regiments of
victorious Texans, resting after one of the greatest battles ever
fought on Lone Star soil. The battle cost the Cherokees their homes
as well as General Bowels. But to go back to an early June morning of
the same year, the morning on which the rugged old chief foretold the
tragic results of Cherokee opposition to orders to leave Texas. For
the second time within 10 days important guests had arrived at the
home of Chief Bowles. Indian agent Martin Lacy, Codra his
interpreter, W. G. W. Jowers, and young John H. Reagan, just recently
came to Texas, were to be discussed for, after having given time to
consult his chiefs head men. Agency Lacy had to return to hear the
great Chief's report of the Cherokees answer to President Mirabeau B.
Lamar's decree of removal beyond the Red River. Chief Bowles seated
his visitors on a log by the spring near his house. They had sat on
the same log during their first visit, while the half breed Codra
interpreted the president's stern indictment and the aged chief had
bravely replied in defense of his people. Although neither of the
principals understood the other, this significant June interview
proceeded with noticeable dignity and frankness. The chief of the
Cherokee sorrowfully delivered his report. His council had decided in
favor of war with only he and Big Mush voting "no", and thus
prophetically concluded his speech.

" I am an old man, I shall not live much longer. If I fight, the
white men will kill me. If I refuse to fight, my people will kill me.
But for a long time I have led my people and I must still stand by
them."

Reagan preserved the speech for history. The long pending war, which
was to free Texas from the
Cherokees, swiftly followed this consultation. After a preliminary
engagement, July 15 near Chandler, in Henderson county, resulting in
a Cherokee retreat up Battle Creek at sundown, the decisive battle in
which 800 Indians and 500 Texans are said to have engaged, occurred
in Van Zandt county on the following day. Concerning the location of
these battles there has been much disagreement. Dr. Albert Woldert of
Tyler has marked the sites which, after spending years investigating
all available sources of information, he accepted as the true
location. According to Dr. Woldert, the second battle was fought on
the North Hambrick tract, about four miles from the Henderson-Van
Zandt line, about one half mile west of the Neches and three fourths
mile north of Battle Spring. Years ago the soldiers who had fought in
it had a big barbeque on the site.

Those now desiring to visit the historic spot should leave the
Tyler-Dallas highway at the first right hand road after crossing west
of the Neches, follow this old Canton road to a Negro settlement and
there obtain from Al Hill, long time resident, further specific
directions to the battlefield, much of which is now in cultivation.

PURSUIT OF INDIANS RENEWED.

On the morning of July 16, under the blistering rays of a summer sun,
the Texans with the regiment
of Col. Edward Burleson in the lead, renewed pursuit. Five miles
away, spies report, General Bowles encamped near a Delaware village.
Hastening its pace, the advance guard quickly approached the enemy,
strongly entrenched in thicket and ravine. Hot and almost famished
for water, they were given no time to dismount. Before they can be
driven back, a detachment of warriors, claims one man and seven
horses as toll. But the conflict had just begun. Swiftly formed
Burleson lines, supported by the regiment of Gen. Thomas J. Rusk, are
soon in action. Down a hill, through open woods, they rush to attack,
volunteer as well as grizzled regular undaunted by the odds. In a few
moments the village of the
Delaware's is on fire. From a field canopied with black columns of
smoke comes the sound of rapid firing. Both sides are pressing the
battle. Time comes when the Texans, according to reports of some
survivors, are in danger of being repulsed. Then an order to
concentrate fire on the leader turns the tide. Conspicuous indeed, is
the general as he rides his blazeface horse up and down the line
urging a charge. A magnificent picture of barbaric manhood says John
H. Reagan. Wearing a silk vest, military hat, sword and sash, which
had been gifts from his friend, General Sam Houston, the gallant old
leader makes an easy target. Shot after shot comes his way. One
pierces his thigh, Struck down the General
desperately urges a charge. But the warriors fail to rally. They flee
towards the dense woods of the Neches bottom, leaving their wounded
chief on the field of their defeat. No cry for quarter. Valiantly the
old Cherokee attempts to walk off the field. Another shot. He falls,
rises to a sitting position and proudly faces his foe. His dignity in
council, his devotion to his tribe in sustaining their decision for
war
against his own judgment, his courage in battle, now silently plead
his cause. Young John H. Reagan rushes forward intent on saving his
life. Too late! A fatal shot pierces the General brain.

CHEROKEE WAR IS ENDED.
Through the nights sounds of a weird Indian dirge reached the Texas
camp. Next morning the Cherokees were gone. Thus ended "The Cherokee
War". By July 25 the pursuit was halted. The scattered remnants of
the tribe eventually joined their Oklahoma kinsmen. In those two July
engagements several of the highest Texas officials were wounded.
Acting President David G. Burnett, Secretary of War Albert Sidney
Johnston, Maj. David Kaufman, afterward Congressman, Capt. S. W.
Jordan and Adjutant General Hugh McLeod. Some of them had been
members of the commission sent to negotiate a peaceful removal. When
the outbreak of hostilities put an end to further negotiations, they
accompanied the
Texas regiments which had been assembled at the place of rendezvous
for such a contingency. General Bowles, as he is usually called, the
half breed son of a Scotch Irish trader and a Cherokee mother, was
born in 1756, probably in North Carolina. Dr. Emmett Starr, the
Cherokee historian, describes him as being decidedly Gaelic in
appearance: gray eyes and sandy red hair. After his first westward
migration he lived in Lost Prairie, Ark, then came to Dallas
territory, and about 1822 moved down into the Nacogdoches country.

Two of his children are known. After the July defeat, his son, John
Bowles , lost his life in an attempt to
lead a band of survivors into Mexico. His daughter Rebecca, married a
son of the famous Sequoyah, inventor of the Cherokee alphabet. Dr.
Woldert of Tyler has also traced the history of the General's
treasured sword. After his death it was awarded to Captain Smith, the
soldier who fired the fatal shot. Captain Smith afterward presented
it to the Clifton Lodge, A. F. & A. M. at Henderson. Col. James H.
Jones a Henderson citizen, carried it thru the Civil War. About 1891
it was presented to Judge W. H. Barker of Oklahoma. He in turn
presented it to the Cherokee Nation. Today this gift of Sam Houston
to an Indian friend rests in the tribal archives at Tahlequah.

Posted by Carolyne at 1:46 PM CDT
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Sunday, 18 June 2006
An 8th Grade Education
Topic: Historical data
What it took to get an 8th grade education in 1895

Remember when grandparents and great-grandparents stated that they only had an 8th grade education? Well, check this out. Could any of us have passed the 8th grade in 1895?
This is the eighth-grade final exam from 1895 in Salina, Kansas, USA. It was taken from the original document on file at the Smokey Valley Genealogical Society and Library in Salina, KS, and reprinted by the Salina Journal.



8th Grade Final Exam: Salina, KS -1895
Grammar (Time, one hour)


1. Give nine rules for the use of capital letters.
2. Name the parts of speech and define those that have no modifications.
3. Define verse, stanza and paragraph
4. What are the principal parts of a verb? Give principal parts of"lie,""play," and "run."
5. Define case; Illustrate each case.
6 What is punctuation? Give rules for principal marks of punctuation.
7 - 10. Write a composition of about 150 words and show therein that you understand the practical use of the rules of grammar.

Arithmetic (Time, 1.25 hours)


1. Name and define the Fundamental Rules of Arithmetic.
2. A wagon box is 2 ft. deep, 10 feet long, and 3 ft. wide. How many bushels of wheat will it hold?
3. If a load of wheat weighs 3942 lbs., what is it worth at 50cts/bushel, deducting 1050 lbs. for tare?
4. District No. 33 has a valuation of $35,000. What is the necessary levy to carry on a school seven months at $50 per month, and have $104 for incidentals?
5. Find the cost of 6720 lbs. coal at $6.00 per ton.
6. Find the interest of $512.60 for 8 months and 18 days at 7 percent.
7. What is the cost of 40 boards 12 inches wide and 16 ft. long at $20 per metre?
8. Find bank discount on $300 for 90 days (no grace) at 10 percent.
9. What is the cost of a square farm at $15 per acre, the distance of which is 640 rods?
10. Write a Bank Check, a Promissory Note, and a Receipt.

U.S. History (Time, 45 minutes)


1. Give the epochs into which U.S. History is divided.
2. Give an account of the discovery of America by Columbus.
3. Relate the causes and results of the Revolutionary War.
4. Show the territorial growth of the United States.
5. Tell what you can of the history of Kansas.
6. Describe three of the most prominent battles of the Rebellion.
7. Who were the following: Morse, Whitney, Fulton, Bell, Lincoln, Penn, and Howe?
8. Name events connected with the following dates: 1607, 1620, 1800, 1849, 1865.

Orthography (Time, one hour) Do we even know what this is??

1. What is meant by the following: Alphabet, phonetic, orthography, etymology, syllabication
2. What are elementary sounds? How classified?
3. What are the following, and give examples of each: Trigraph, subvocals, diphthong, cognate letters, linguals
4. Give four substitutes for caret 'u.' (HUH?)
5. Give two rules for spelling words with final 'e.' Name two exceptions under each rule.
6. Give two uses of silent letters in spelling. Illustrate each.
7. Define the following prefixes and use in connection with a word: bi, dis, mis, pre, semi, post, non, inter, mono, sup.
8. Mark diacritically and divide into syllables the following, and name the sign that indicates the sound: card, ball, mercy, sir, odd, cell, rise, blood, fare, last.
9. Use the following correctly in sentences: cite, site, sight, fane, fain, feign, vane, vain, vein, raze, raise, rays.
10. Write 10 words frequently mispronounced and indicate pronunciation by use of diacritical marks and by syllabication.

Geography (Time, one hour)


1 What is climate? Upon what does climate depend?
2. How do you account for the extremes of climate in Kansas?
3. Of what use are rivers? Of what use is the ocean?
4. Describe the mountains of North America
5. Name and describe the following: Monrovia, Odessa, Denver, Manitoba, Hecla, Yukon, St. Helena, Juan Fernandez, Aspinwall and Orinoco.
6. Name and locate the principal trade centers of the U.S.
7. Name all the republics of Europe and give the capital of each.
8. Why is the Atlantic Coast colder than the Pacific in the same latitude?
9. Describe the process by which the water of the ocean returns to the sources of rivers.
10. Describe the movements of the earth. Give the inclination of the earth.

Notice that the exam took FIVE HOURS to complete. Gives the saying "he only had an 8th grade education" a whole new meaning, doesn't it?!

Posted by Carolyne at 11:53 AM CDT
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Wednesday, 29 March 2006
Down Under 2006 Census Has Opt-in Question
Topic: News

Australians will have to opt-in if they want their census information released to the public in 99 years. The next Australian census will be conducted Tuesday, 8 August. It will contain 61 questions -- all will be compulsory except the ones on religion and census retention.

The retention question (Q60) states: "Does each person in this household agree to his/her name and address and other information on this form being kept by the National Archives of Australia and then made publicly available after 99 years?" Unless you answer YES your census form will not be retained in the archives and will be lost to future generations.

The Australasian Federation of Family History Organizations is working closely with the Australian Bureau of Statistics and the National Archives of Australia to assist in the national public education campaign prior to census night to encourage a "yes" answer to the question. Additional information can be found at

http://www.affho.org/projects/census.php

Previously published in RootsWeb Review: 29 March 2006, Vol. 9, No. 13. Used by permission

Posted by Carolyne at 9:12 AM CST
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