In last week's blog,
my cousin Jim Phillips mentions that his great grandfather was killed by a
white man as he was trying to return to his land after the federal allotment
process. This was a terrible tragedy but it wasn't the only time that an Indian
was murdered for his land. Almost every family has a story about some sort of
conflict with the white man over land. A white guardian was appointed for my grandfather
and his brother after their father's death, even though their mother was alive
and even though they had many other Chickasaw relatives. By the time they had
come of age, the guardian had spent all of their father's money.
My mother told me
that my grandmother always hated one of their neighbors who had married a Chickasaw
woman to get Chickasaw citizenship rights. He left her the night of their
marriage, and then settled on Indian land. Later he married a white woman.
There were many
abuses of Native Americans around the turn of the nineteenth century. There is
certainly nothing unique about the suffering of the Indians in Oklahoma, and I
can only touch on a few examples of their struggles. Anyone interested in
learning more should read And Still the
Waters Run, by Angie Debo. It is the definitive work on the subject. The
book is a methodical catalogue of abuses, written in a scholarly,
non-sensational way, but even so Ms. Debo was turned down by publishers in the
State of Oklahoma. It was ten years before her landmark report was finally
published by the Princeton University Press.
After being forced
to leave their ancestral homes in the American Southeast, the Five Civilized
Tribes settled in Indian Territory, later to become the state of Oklahoma. They
settled the land, thought to be worthless at the time, and set up their own
governments. The Indian nations' governments were loosely patterned after that
of the United States, but each tribe preserved some of their own customs. One
custom common to all was the communal ownership of land. Land could be used by
any tribal member, as much as he wanted, but at the time of his death,
ownership reverted to the tribe.
As it turned out,
the land in Indian Territory wasn’t useless after all. There was much fertile
farm land, as well as timber and mineral resources, so white men streamed into
the Territory, and soon they outnumbered the Native Americans. The Indian
governments hospitably passed laws to allow these non-citizens to live and work
in the Territory for a nominal fee. Those who married Indian citizens were even
adopted into the tribes.
These attempts at
accommodation by the Indian governments,
led to further problems though. The Indian courts had no jurisdiction over
non-citizens, and soon the growing white population was demanding the right to
have a voice in the tribal governments. Many Native American citizens, among
them my great uncle Tecumseh, favored denying voting rights to whites, even
those married to Chickasaws, but my great grandfather Sam Paul disagreed with
his half brother, believing that the Indian Nations needed to incorporate
whites into their governments in order to survive. (See Sam Paul's Prophesy in
the previous post) This conflict led to Sam Paul's death, as I'll explain later.
In the mean time, the U.S. Government wasn't
willing to wait for the Indian nations to find a solution on their own, and in 1887
Congress passed the Dawes Act, which authorized the President to negotiate with
tribal governments to assign to tribal members individual allotments, and
to make them American citizens. This of course was aimed at dissolving the
tribal governments, violating the treaties which the Indians had signed only
fifty years before, promising them the land for "as long as the
grass grows or the water runs.@
(Indian
Removal, by Grant Foreman. P 193)
This would in
effect turn the government of the Territory over to whites, since they were
in the majority, and create surplus of land for more white settlers. It also
provided a solution to the problem the U.S. Government had created for itself
during the early 1800's when they confined the "Plains Indians" to
reservations. The fate of these Indian tribes is another story, but by the late
19th century these tribes, having no way to support themselves, were starving,
and their support was taking a big bite out of the federal budget. Giving them
allotments wouldn't relieve the Indians' poverty of course, but it would give
the government an excuse to cut off their support.
But I should get back
to the Chickasaws and the other Five Civilized Tribes.
The tribal governments resisted the allotment process. They refused to talk to the
Commissioners. They held referendums and voted overwhelmingly against
allotment, but the U.S. Government was determined. In 1897 Congress went ahead
with the Curtis Act, which abolished the governments of the Five Civilized Tribes and forced
the Indians to accept allotments.
As I've tried to explain
before, the Indians had a deep aversion to individual ownership of land. They
believed that the land should be free for all to use, like air and water, so
when the Dawes Commissioners came to the area and set up camps and to compile
rolls to be used to allot land, the Indians simply refused to come in. That's
what Jim's great grandfather did. He didn't trust or respect the white man's
laws, and he felt that it was morally wrong to own the land.
This happened to
countless Indians. Those like my grandfather, who had been more acculturated
into the white society, cooperated and tried to convince his family and friends
to do likewise, but many Indians, often the ones in the most need, were not
included on the rolls. Many like my grandfather tried to convince their
brothers and sisters of the futility of resisting. Alex Posey, the Creek poet,
was drowned while attempting to cross a swollen stream on the way to visit a
family to convince them to sign the rolls.
Conservative
members of each tribe banded together to resist the abolishment of their
governments. The Cherokees formed the Nighthawk Society. The Chickasaw,
Choctaw, Cherokee and Creek irreconcilables formed the Four Mothers Society,
which at one time had 25,000 members. They hired attorneys and sent
representatives to Washington, but to no avail.
Perhaps the most
determined resistance came from the Creek Nation under the leadership of Chitto
Harjo, or "Crazy Snake." Harjo had in his youth been a Union loyalist, and a
follower of the great Creek warrior Opothleyahola (see post of 11/21/10, Creek
Removal). He lived alone in a small cabin, cultivating a small plot of land and
hunting for his meat. He served his community by sharpening plowshares and
operating a small forge where he fashioned silver ornaments. When the official Creek government signed the allotment treaty, Harjo called a meeting of his followers and voted to depose Pleasant Porter, the current chief. The traditionalists proceded to form an alternate tribal government with Harjo as chief. They adopted laws
against taking allotments, and against renting to or hiring non-citizens, and
then they proceded to arrest transgressors. Several tribal members were sentenced to whipping. Harjo's
police also confiscated allotment certificates.
Harjo has been portrayed
as an eccentric man with radical beliefs, but he was basically fighting to his
tribe's rights to remain independent under the terms of their Removal treaties.
He was intelligent and eloquent.
The following is an
excerpt from one of Harjo's speeches in which he illustrated the conflict between
whites and Indians as an argument between two individuals:
He told me that as long as the sun shone and
the sky is up yonder these agreements will be kept …. He said as long as the
sun rises it shall last; as long as the waters run it shall last; as long as
the grass grows it shall last …. He said 'just as long as you see light here,
just as long as you see this light glimmering over us, shall these agreements
be kept, and not until these things cease and pass away shall our agreement
pass away.' That is what he said, and we believed it …. We have kept every turn
of that agreement. The grass is growing, the waters run, the sun shines, the
light is with us, and the agreement is with us yet, for the God that is above
us all witnessed that agreement.
(And Still
the Waters Run, by Angie Debo, P 55.)
Several of Harjo's followers were arrested, and released after promising to
cooperate with the allotment process, but not before the movement had spread to
other tribes. Conservative members of each tribe refused to accept allotment
certificates, mailing them back when they came in the mail. Although in poverty,
many also returned annuity checks.
With the help of
some of the more educated tribal leaders, conservatives from the Chickasaw,
Choctaw, Cherokee, and Creek tribes finally came up with a plan to accept their
allotments and then sell them and buy land in Mexico where they could establish
their own community and be free to follow their traditions. The only obstacle
in the way of the movement was the rule included in the allotment treaties that
prohibited the alienation (selling) of their allotments, usually for twenty
years.
Jacob Jackson, a
full blood Choctaw, wrote a letter to Congress in behalf of the Choctaw and
Chickasaw conservatives. This is an excerpt:
Surely a race of people, desiring to
preserve the integrity of that race, who love it by reason of its traditions
and their common ancestors and blood, who are proud of the fact that they
belong to it, may be permitted to protect themselves, if in no other way but
emigration. Our educated people inform us that the white man came to this
country to avoid conditions which to him were to him not as bad as the present
conditions are to us; that he went across the great ocean and sought new homes
in order to avoid things which to him were distasteful and wrong. All we ask is
that we may be permitted to exercise the same privilege. We do not ask any aid
from the Government of the United States in so doing. We do ask that we may be
permitted, in a proper way, by protecting our own, to dispose of that which the
government says is ours, and which has been given us over our protest against
the distribution, to the end that another home may be furnished, and another
nation established….
We believe that the great father of all men
created the Indian to fill a proper place in this world. That as an Indian he
had certain rights, among which is the right to exist as a race, and that in
the protection of that right, it is our belief that we are fulfilling the
purpose of the Divine Creator of mankind.
Jackson's eloquent
appeal was received by the Senators with ridicule. The Four Mothers' Society
continued to exist well into the twentieth century although they were never
able to establish a colony in Mexico. Its members refused to accept allotments
or payments from the U.S. Government. Some continued to live on what had been their
tribal land and were eventually evicted, jailed, or murdered, as in the case of
Jim's great grandfather.
These people are my
heroes. They defended their culture and traditions with courage and dignity,
and what eloquence! They certainly left a legacy that should make us, their
descendants, proud. It is the stuff of legend.
Chitto Harjo or Crazy
Snake died in 1911. He lived in hiding for the last two years of his life. Some
say it was the "Little People" who sustained him.
(See post, Chickasaw
Culture and Beliefs, Oct. 18, 2010)
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