Friday, October 25, 2013

The Road Back: A letter written in 1737 by two Studebaker immigrants ; Congenial Wild Indians, freed slaves and our Williams clan



Many thanks to Debbie Williams for finding, preserving, and sharing this important document.



Our Williams Family Line

 Studebaker History beginning 1605 to the Williams family

Most of this is quotes....
Life in early 18th Century Germany had become very difficult for anyone who valued their personal freedom. Wars, religious conflicts, rapacious rulers and a stifling guild system tended to make it difficult for anyone who desired a better life. Hearing of a freer life in the new world, a family named Staudenbecker decided they wanted to worship however they chose, and have more freedom for their personal lives. The Staudenbeckers were blade-makers in the City of Solingen, which was (and still is) famous for its cutlery. Leaving was not as simple as it might seem.

Fearful of exporting their blade-making skills, the cutlers guild required that anyone leaving the guild had to work at another trade for five years in another city before they could emigrate. The Staudenbeckers did so, and moved to Hagen, Germany for the required five years. In 1736 they finally were free to move to the new world. Two brothers, Clement and Peter, a cousin, Heinrich, and their families journeyed down the Rhine. Various petty noblemen stopped them every few miles and forced them to pay "tolls", which amounted to whatever they could extract from the traveler. An unconfirmed family tradition says that the highly skilled Staudenbeckers built false sides and bottoms in their luggage and shipping crates, where they hid the bulk of their money. Once they reached the sea, they booked passage on the Harle, arriving in Philadelphia. When they arrived, the immigration clerks, unfamiliar with German pronunciations, recorded their names as "Studenbecker." Other records recorded their names as Studebaker, Studibaker, Studabaker and other variations.

The three families began farming in what were then frontier lands. At this time, the French were stirring up their Shawnee and Delaware Indian allies against the English colonies. On March 3, 1756, they raided Heinrich's farm, south of Welsh Run Creek. Heinrich was killed almost immediately; his wife and three of his four children were taken prisoner. Eager to get out of the area before other settlers could come to the rescue, the Indians began a forced march in which they killed Heinrich's expectant wife and a baby. Years later, three of the children were rescued, and two of them eventually married and raised families.
Several of the Studebakers went into blacksmithing and wagon-making. They settled on a design which became world famous- the Conestoga wagon. With settlement in Ohio beginning to open up, they found a ready market for their wagons. Several Studebakers moved west in the early 1800's with many settling in southwestern Ohio. One of them, John Studebaker, began a blacksmith shop; he raised five sons who built wagons. Two of the sons, Clement and Henry, joined together as the Studebaker Wagon Company.
Another of the sons, John Mohler Studebaker, headed to California in 1853. Stories had come back to Ohio of men quickly gaining fabulous fortunes during the 1849 gold rush. When he arrived at what is now Placerville, California, he quickly realized that all of the good claims had long been taken. He also realized that an industrious man could make a better living by serving the needs of the miners than by panning for gold. John took his wagon-making skills and began making rugged, durable wheelbarrows. His sturdy wheelbarrows quickly became popular, and he acquired the nickname, "Wheelbarrow Johnny." When the gold boom receded, he took his profits and returned to Ohio. At home, the five brothers agreed to take John's $8,000 nest egg from California, expand operations as the Studebaker Wagon Corporation and begin building wagons on a large scale. The Studebaker wagons proved to be extremely durable, and the Studebaker Wagon Corporation was able to obtain contracts to build wagons for the Union army. During the Civil War, the reliability and ruggedness of the Studebaker wagons became legendary, and the Studebaker Corporation was on its way to a place in history.


The Road Back
(Edited from an article by Emmert Studebaker)
In 1962, two strangers were riding a cross-country train. A conversation started, and Ford Studebaker introduced himself to Al Studebaker. The two quickly realized that they were probably related. During their conversation, Ford mentioned that he had a copy of a letter written in 1737 by two Studebaker immigrants to unknown persons back in Germany. The letter had been discovered by a German researcher, Dr. Albert Schafer who published it. It was republished in America by Dr. Otto Piper of Princeton University, and by some means came into Ford Studebaker's possession.


Translated Text of The Letter
[Editor's notes in brackets]
America and Pennsylvania, October 16, 1737
Dearly beloved brothers, we received your esteemed writing dated March 21, 1737 of John Cueper, and we learn from it that you are in good health and prosper, a fact over which we heartily rejoice. Concerning ourselves, we are, thanks to God, well and in good health, too. As to your question regarding brother John, there is, thanks to God, no reason for complaint, for life is pleasant here. For we are better off than in Europe, because anyone who is willing to work can make a good living here, except for certain craftsmen.
The craftsmen are not organized here as with you. [The reference is probably to the toolmakers of the district from which the writers came]. Yet things could be better organized here, if only there were some masters here. For steel and iron are plentiful in this country. Good steel and iron and coal and grinding stones are imported from England, and the coal is for sale here as with you. Also there are many rivers.
Yet anybody who wants to work on a farm, can live a life without worries, for not much has to be paid to the sovereign, the maximum is six shillings per one hundred acres in the national currency. Some give corn and some give peppercorn and others give one shilling per one hundred acres and some don't pay anything, once the sovereign has received his money. Much that was bought from the late Count [William Penn], as indicated above, has to pay one shilling per one hundred acres.

Furthermore let me tell you how a poor man be able to come across, who lacks the money to pay the passage. There is the following agreement: If a man has children, he can put them into service. A boy has to remain in service until he is twenty one. The girl has to stay until eighteen years of age. For this, people pay a lot of money. In that way, a poor man is able to free himself and his wife.
Those, however, who have no children, must put themselves to service. In that case, they are given good food and drinking and clothing. Once the years of service are over, they receive fresh clothing from head to foot. And it is done very honestly and seemingly. If they are husband and wife they can get rid of their obligation in a short time.
Furthermore we have to write you how amazed we are about the difference that there is between this country and Germany. For the trees here are bearing good fruit in their branches and not wild ones. There are all kinds of apples, much better than with you, and whatever kind one wants. You should see the grain, and the turnips here are 7 lb. of weight and they taste much better than with you. This country is abundantly fertile.
Furthermore a word about the authorities. The authorities here are good ones. You can go to a person in authority in the same way as to a peasant. You don't have to take your hat off for a person in authority. They administer justice. Nobody suffers violence or injustice from them. They live a pious and God-fearing life. They don't harm or vex anybody as they do with you. When you sell something here, e.g., inheritance or tools, it does not concern the authorities.
When something is for sale here, the owner posts a notice by the wayside or in the street and in the inns. Over in Philadelphia, a notice is posted at the courthouse, as they call it in English, or in German language the chancery. However at Germantown it is posted at the marketplace halfway toward the Reformed Church. Also there is one who announces it publicly in the streets and fixes the day. Then people gather in great numbers. Then the goods are sold at auction to the highest bidder. With all these transactions the authorities are not concerned.

As far as religion in this country is concerned, it should be said that there are all kinds of faiths here. Firstly, where authority is as it were, within; congregations, in which they have no baptism, neither for infants nor for adults. Then there are also here whole congregations of Baptists and Seventh Day Baptists [i.e., Dunkers] who also practice adult baptism, and they keep their Sunday on Saturday, yet lead a good life. There are also many "monists" [Unitarians?] as well as Reformed and Lutherans, and also a few Catholics in Philadelphia, whom the late Count [William Penn] wanted to expel, but they insisted on the franchise granted to them by the late Lord. So he had to keep his peace. But afterwards both we and all new arrivals of the male sex must go to the town hall before the magistrates to give up and renege allegiance to the Pope in Rome [illegible] of Great Britain in England. For the rest the authorities permit all faiths. If a person lives a quiet and pious life, he may believe what he likes.
This is here a richly blessed country. The greatest difficulty is when somebody needs workers. He has to pay very highly for them. Any man who is able and willing to work can make a lot of money here. For a carpenter demands three sh. per day, i.e. one dollar (Cologne money) in your currency. It is the same with the joiner and the mason. A linen weaver gets three times what he receives over there, a shoemaker gets for a pair of man's shoes six and 1/2 sh. in our currency, that makes two dollars (Cologne money) and 13 fatmen (pennies), and leather sells at the same price as with you. Similarly a blacksmith makes also a lot of money. In conclusion, anybody who is willing to work here can prosper and live well. The rich people, who are eager to engage in commerce, will prosper here. For there is a lot of commerce here from this country with wheat and other things, to Holland, to England, to Maryland, to the south east, Virginia and to Catalonia [Carolina?] and to Schenecken [Jamaica?] and to East India and to many other places there is a good deal of business from here. Hence many people in Philadelphia do big business with the ships and the goods which the ships carry in. Whenever the ships come, which carry many goods with them and are anxious and hard pressed to leave again, the business people of Philadelphia will come and bargain with the captains of the boats and make big profits.

Again, those who are particularly rich, will make very large profits. They will buy many hundreds of acres from the sovereign at a low price and with the understanding that for all times they and their heirs will have to pay low taxes. With that money the sovereign builds jails for thieves and wicked people.
Furthermore we have to report concerning the wild Indians. They are as black as the pagans with you. But they are conscientious people. They believe that ...[illegible]... they call God in their language ...[illegible]... and refer to him with fear. They are anxious not to commit sins. They believe also, that after death when their life was not pleasant to the Pure and Omniscient, they will come to the North, where it is very cold and where they will have an evil regent, were they will freeze severely and where they will be badly tormented, whereas those who lived a good life will come to the South after their death, where they will have a good regent who will receive them in a friendly manner.
They put to shame the majority of nominal Christians. They are intelligent and of childlike simplicity, e.g., if you give them apples, they will take one and give the other ones to their fellows they should bite like children. For everything among the common people is according to good Christian order.
When one comes to see another one, the one coming will say to the other in the English language "Day" [probably "Good Day"] and they give each other the hand with great kindness and friendliness. When they part from each other, they say "Well" [probably "Farewell"] in the English language and they shake hands again with each other in decency. You may walk here through the whole country without ever hearing any cursing or swearing. When you think of Germany, you feel pity and horror.
There is further to be reported that to many rich people work is done in a cheap manner. This is how it is done: the sea captains bring many black negroes from the negro countries, who are sold here. They have to serve for the rest of their lives, and if there are among them who get married and have children, the children too, are the master's. They may be sold or kept as one pleases. In that manner the rich people are able to have their work done well. Anybody else who needs workers, must pay heavily for them. That is the greatest burden in this country.

God bless America.

Clemens Studenbecker Peder Studenbecker
 
Some of this is my own work and some is quotes from other sources.

The winter of 1708-1709 was very long and cold in Germany. It was a very bleak period. People huddled around their fires as they considered quitting their homes and farms forever. By early April, the land was still frozen hard. Since 1702 their country had been enduring war and there was little hope for the future. The Thirty Years War lay heavy on their minds, a period in which one out of every three Germans had perished. As if that wasn't enough, they were heavily taxed and endured relentless religious persecution. The hardships caused by this devastation went on for decades. You can see why the Stutenbecker (Studebaker) & Shutt families had to leave their homeland.

To go to America meant a long, dreadful ocean voyage and a future in an unknown land, away from their past and family. Still yet, streams of Germans went to America, with many going to Pennsylvania. The ocean voyage was harsh, with over-crowded, under-supplied, and unsanitary ships. What provisons were supplied were generally the least expensive available to the ship's master. Water frequently ran out, as did food. Dreadful mortality occurred on many voyages. In addition to those woes, they faced robbery, deception, and worse from those transporting them. As bad as the voyage was, they considered themselves blessed to have made that trip.

Estimates on the number of Germans in Pennsylvania during this period varies from author to author, but a common estimate is 10,000-15,000 by 1727 and 70,000-80,000 by 1750. There were even more after 1750.

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ANDREAS (DREES) STAUDENBECKER, our earliest established Studebaker ancestor , was born about 1605 and buried in 1684. He had one son, PETER STAUDENBECKER, born about 1632 and buried before 1692. Peter , in turn, had a son, Johannes Staudenbecker.

JOHANNES STAUDENBECKER, was baptized in 1662, married to CATHERINE RAW in 1692, and was buried in 1728. Catherine Raw was born in 1670 and was buried in 1712. Among the children born to Johannes and Catherine were three sons, all of whom immigrated to America. Johannes, the youngest was baptized in 1712, and was thought to have immigrated to America in 1732; however, no record has been found of him if he did arrive in America. Peter, baptized in 1695, and Clemens, baptized in 1701, immigrated to America in 1736, along with a cousin, Johann Heinrich. All of the over 250,000 Studebakers in America in modern times are reputed to be descended from these three immigrants. Peter is the direct ancestor of our branch of the family and Clemens (Clement) is the direct ancestor of the more famous branch which manufactured wagons and automobiles. Peter, age 38, Clement, age 36. and Heinrich, age 29, along with their wives and some children, were imported in the ship HARLE , from Rotterdam, and arrived in the port of Philadelphia on September 1, 1736. Also arriving on the HARLE at the same time were Jonathan Hager, age 22, and Christian Schreyack, age 18. Jonathan Hager was the founder of Hagerstown, MD. and Christian Schreyack may turn out to be our ancestor for the Shryock line (to be discussed latter). Mr. Emmert Studebaker of Tipp City, Ohio has a letter in his possession, dated September 16, 1737, written by Peter and Clement Studebaker, to their relatives back in Germany. This fact indicates persons of some social and intellectual achievement; relatively few people in those days could read or write. An English translation of this letter is contained in STUDEBAKER FAMILY IN AMERICA, published by the Studebaker Family National Association, 6555 South State Route 202, Tipp City, Ohio 45371, and copyrighted in 1976. All of the preceding information and much of that following on the early Studebakers was taken from this publication. Much, much more about the Studebakers is contained in this book , a copy of which is owned by Keith Fisher.

PETER STUDEBAKER was baptized 16 Oct 1695 in Solingen, Germany and died before 8 Jun 1754 in Frederick Co. ( later Washington Co.). MD. He married Anna Margaretha Aschauer on 24 Mar 1725 in Solingen, Germany, from another family of cutlers in Solingen. Anna Margaretha died after 1737 and before 1749. Peter then married SUSANNA ________. probably about 1740; Susanna died around 1753. Peter had at least 16 children, but only nine lived to maturity. Eight of the children were by Anna Margaretha and another eight by Susanna. Peter first settled for a short time near Germantown, PA, but around 1738 moved with his family to the Conogocheaque and Hagarstown area, which was then a part of the back country of Prince George's County, MD. Peter was active in affairs of that area and bought and sold at various times substantial acres of land. Jonathan Hagar, the founder of Hagarstown, served as Administer of Peter Studebaker's Estate at the time of his death.

One child by Susanna was, Peter, born around 1740 in Germany, who is our next direct ancestor. He is the one who moved to Muhlenburg Co, KY and died there around 1816. He married Mary Miller and they had several children, one of which was Jacob Studebaker.

Jacob was born 11-21-1766 in either MD or PA and died in Muhlenburg Co, KY He is buried in the Studebaker-Wood Cemetary in Penrod in the Southern end of Muhlenberg. He married Salome Nette Grable in 1794. They had 14 children and their daughter, Lydia, is who married J William Williams.


Lydia was born in 1803 and died in 1880 in KY. J William Williams was born around 1799 in NC and died in KY before October 1855. J William Williams was a planter and slaveholder. He disposed of his slaves in 1847, but some of the family held them until the rebellion. The sentiments of his people were divided and represented both sides. His paternal ancestors were of Welsh origin, but as most American born people whose forefathers settled in this country, he is a mixture of several nationalities -- Welsh, English, Scotch, and especially German.
His father was William Williams. {William Williams was American born and a soldier in the Revolutionary War. He was one of twelve sons and one daughter. They all arrived at maturity, but during the Revolution became seperated and lost to one another (although he was the only patriot of the family) and many of them never reunited.} Lydia's marriage to J. William Williams produced 11 children. Their son, Russell McCrey Williams is next in our direct line.

Name: Russell A.WILLIAMS (His middle is really McCrey, they made a mistake)
Sex: M
Birth: Abt 1831 in Kentucky
Note:
ELEVENTH KENTUCKY
VOLUNTEER INFANTRY REGIMENT
Williams, Russell A., Private, B Co, 24 yrs, 6 Nov 61 at Camp George D. Prentice (Greenville), KY. Mar-Jun 62 sick at General Hospital Nashville, TN. Wounded (severely) at the battle of Atlanta (Atlanta, GA) on 6 Aug 64 and sent to General Hospital #1 Nashville, Tn. Had gun shot wound to left shoulder resulting in fractured clavicle. Discharged 17 Dec 64 at Bowling Green, KY. He received $46.00 quarterly for his pay. He worked as a farmer outside of the War. Sometime between 1870 & 1880 Matilda's mother came to live with them. Her name was Margaret Shutt. Seems like I heard that he died resulting from an accident on his farm.

Russell & Matilda Shutt Williams had 8 children, 2 of which pay a very important role in our lives. They are John Henry Williams (my Great Grandpa) & his brother, Alfred Canous Williams.

That's the way we became the Williams Bunch!
Well, I guess we don't all have the Williams name, but we all have some Williams in us, none the less.
 
Going out on another branch here. This one goes back through the Williams family to Russell McCrey Williams' wife Maltilda Shutt Williams and her ancestors. Goes back to my GGGGG Grandfather Shutt

As I said before, Russell McCrey Williams married Matilda Shutt. This is our ancestors through her.

Matilda, sometimes called Mary, was the daughter of John Shutt and Margaret Groves. Both John & Margaret were born in Ky. He was born in 1799 and she in 1815. They married February 1, 1835 in KY. I haven’t found a lot of info on them, really. By 1850 a gentleman, by the name of John Groves, came to live with them. He was 43 years old. I’m thinking it must be an uncle from Matilda’s Dad’s side of the family. She didn’t have any brothers named John that I could find. Anyway, on the 1850 census record he was listed as an “idiot”. Can you believe they had such a thing like that on there at all? (Although I think we can all think of some in our families who are idiots! Hahaha) By the time the 1860 Census was done John Shutt had died, leaving Margaret a 43 year old widow and farmer. She was either dead or moved on to somewhere else by 1870 because she wasn’t listed in their household on the 1870 Census. Margaret was the daughter of Joseph & Margaret Groves. She was one of 5 children. John Shutt was born to Jacob Henry Shutt and Elizabeth Groves, in Muhlenburg County KY and was actually married twice before Matilda. In 1819 he married Catherine Gates, then in 1825 to Elizabeth Groves. I don’t have any record of any children from these two unions. I also don’t know if all these Groves women were related……...makes one wonder.

John Shutt’s Dad, Jacob Henry Shutt, was born July 17, 1763 in PA. He was orphaned as a young child and lived with friends in PA and had no sisters or brothers. Jacob was 13 years old when he wanted to fight for his country's freedom during the Revolutionary War, but being too young to serve as a soldier, he was assigned to serve as a fifer and drummer boy on Jan 20, 1776. He served in Capt. Caleb North's Co. (also known as Capt. Caleb North's and Capt. John Christy's Company) in Colonel Wayne's Regiment (5th Pennsylvania Regiment) raised in the State of Pennsylvania. He appears on a company muster role of January 5 - November 26 1776 at Camp Ticonderoga as "Henry Shutt". This muster roll is on file at Military Service Records (NNCC National Archives G.S.A, Washington DC). There’s no record of a discharge, so not sure how long he was in the military. After the war days he went to North Carolina and ended up marrying Elizabeth Groves in 1785. She was born in North Carolina in 1768. They had 4 children while living in NC. They moved to Muhlenberg County Ky., and had three more children, then along with all of his children except Jonathan, moved to Sangamon County, Illinois in 1829. Both Jacob Henry Shutt and his wife Elizabeth Groves Shutt, lived out their lives and died in Sangamon County. Henry died at the home of his son, Henry in l852 in Auburn, IL. Mrs. Elizabeth Shutt had preceded him in death in 1840. Both Henry & Elizabeth are buried in Wimmer Cemetery near Auburn, IL.


Jacob Henry Shutt’s Dad, Jacob Shutt hails from Wirtemberg Southwest Germany. He went to Holland at about 14 years of age and boarded the ship "Peggy". Captain James Abercrombie was at the helm. The ship started from Pottersdam and then went to Cowes, England, before leaving for America. They came to Pennsylvania as a group of Germans known as the "Pennsylvania Dutch" He arrived in Philadelphia on Oct. 16, 1754. As I said before, Jacob and Elizabeth died very young, leaving their only child behind.

Seems we have a whole lot of German in us considering all the branches that go back to Germany.

 
THE FOLLOWING DOCUMENT IS FROM BENJAMIN FLATT (1)

Children of JOSEPH FLATT and LOUISA LIVINGSTON are:
82. ii. LORANZA R. LIVINGSTON5 FLATT, b. September 1879, Jackson Co. TN; d. October 21, 1945, Christian,
Muhlenberg, KY; Adopted child.
iii. WILLIAM FLATT, b. May 1882, Jackson Co. TN.
Notes for WILLIAM FLATT:
1900 census, lived with Tinsley, next door to Jonas F. Jr.
More About WILLIAM FLATT:
Census: 1900, Jackson Co. TN, E.D. 23, p 119, ac 1
iv SARAH ALICE FLATT, b. March 1885, Jackson Co. TN; m. ALFRED CANOUS WILLIAMS.
More About SARAH ALICE FLATT:
Census: 1900, Jackson Co. TN, E.D. 23, p 119, ac 1
v. LURA BELLE FLATT, b. September 1887, Jackson Co. TN.
More About LURA BELLE FLATT:
Christening: 1900, Jackson Co. TN, E.D. 23, p 119, ac 1
vi. MARTHA FLATT, b. January 1890, Jackson Co. TN; m. UNKNOWN WILLIAMS. (John Henry Williams)
You have saved this record to My Ancestry (Shoebox).
You have saved this record to My Ancestry (People I'm Looking For).

Kentucky Death Index, 1911-2000
about John H Williams

Name:
John H Williams
Death Date:
19 Feb 1955
Death Place:
Boyd
Age:
081
Residence:
Boyd
Volume:
4
Certificate:
1786



More About MARTHA FLATT:
Census: 1900, Jackson Co. TN, E.D. 23, p 119, ac 1
83. vii. BENJAMIN FRANKLIN FLATT, b. May 04, 1894, Jackson Co. TN; d. February 28, 1974, Ashland, Boyd Co.
KY.
viii. BIRDIE FLATT, b. March 1897, Jackson Co. TN.


Social Security Death Index
about Martha Williams

Name:
Martha Williams
SSN:
403-14-3602
Last Residence:
41101  Ashland, Boyd, Kentucky, United States of America
Born:
30 Jan 1890
Died:
15 Jun 1967
State (Year) SSN issued:
Kentucky

 
iv. SARAH ALICE FLATT, b. March 1885, Jackson Co. TN; m. ALFRED CANOUS WILLIAMS.

James
Eula-
Desdemonia


vi. MARTHA FLATT, b. January 1890, Jackson Co. TN; m. John Henry WILLIAMS.(Poppy)






Martha Livingston Flatt Williams  John Henry Williams
Sarah Alice Livingston Flatt Williams  Canous Williams














Wednesday, October 23, 2013

Tuesday, October 8, 2013

COLLINS INFO WILKES & ASHE COUNTIES OF NC




 Many thanks to Joanne Pezzullo


Wilkes County, NC was created from Surry in 1778. Ashe County NC was created from Wilkes in 1799. The records of Wilkes County show those people who were in Ashe County, but the records of Surry County do not show those who were in Wilkes County waiting for a county to be created. The following record pertaining to the COLLINS family found are presented as they appear in the records. NO additional information was given other than is listed in this report.

WILKES LAND ENTRY BOOK ( 1778-1781 ) These are by number and are very brief descriptions of the entry. Many times the people who entered the land never obtained a grant from the State of NC for said land,But at the time it was entered they are believed to have been in the area.

#700-2 Jan 1779 Wm Lenoir ent,400ac both sides Rocky Creek below CHARLES COLLINS' old waste cabin.

#703-2 Jan 1779 Benja.Cleveland ent 200 ac S side S fork New River incl.improvements that Reubin Stringer and SAMUEL COLLINS now lives

#737-2 Jan 1779 Benj. Herndon ent 600 ac on Dogg Creek,water of New River including two old cabins formerly belonging to GEORGE COLLINS.

#1012- 9 June 1779- John Livingston ent 140 ac head waters Beaver Creek adjoining Thomas land & THOMAS COLLINS

WILKES lAND ENTRIES FOUND IN PRIVATE PAPERS OF WILLIAM LENOIR IN UNIVERSITY OF NORTH CAROLINA LIBRARY, CHAPEL HILL,NC (1785-1799 )

#290 -9July1791 GEORGE COLLINS ent 50 ac waters of New River

#353 -9 July 1791 ELISHA COLLINS ent 50 ac upper end Turtle Shoals,S fork New River including improvements where said COLLINS lives.

#369-0 July 1791 JOSHUA COLLINS ent 50 ac waters of Cramberry Creek

#371 - 9 July 1791- LEWIS COLLINS ent 50 ac mouth Fall branch E side S fork, New River

#379-9 July 1791 DAVID COLLINS ent 100 ac Elk Creek adjoining Wm Hill

WILKES COUNTY DEED BOOK (1778-1815 ) A-1,B-1,C-1,D-1,F-1,& G-H

DB B-1,p 120-4 March 1786 AMBROSE COLLINS was a witness to a deed for land N side S fork New River, mouth Nathans Creek.

DB D ,p. 42- 20 Dec 1791 George Reves was granted by N.C. 600 ac New River adj.conditional line made between said Reeves and DAVID COLLINS. ( on the 28th of Jan 1797 George Reeves of Grayson County sold this land , same description mentioning the same DAVID COLLINS

DB D, p329 4 April 1798 THOMAS COLLINS bought for 15 pds , 70 ac of land S. side New River

DB D , p 412 27 Dec 1797- N.C. granted GRIFFIN COLLINS 50 ac branch Elk Creek

DB D p 412 27 Dec 1797- N.C. granted DAVID COLLINS 50 ac adj Wm Hill

DB D, p 750 13 Dec 1796 N.C. granted VARDY COLLINS 100 ac S side S fork New River

ASHE COUNTY DEEDS ( from index on microfilm only have DB A& B in collection)

DB A......p. 4 13 Dec 1798 NC granted ELISHA COLLINS 50 ac in Wilkes Co NC, N side S fork New River ( warrent dated 3 June 1798)

DB A.....p 174 26 March 1800 GRIFFIN COLLINS ,ASHE COUNTY to Moses Smith of Grayson Co. Va. 30 pds 50 ac N fork Elk Creek. Griffith X Collins (his mark) Wit: Elisha Williams, John McMillion, Wm X Perry ( his mark)

DB A,,,,p 399 12 Dec 1802 N.C. granted ELISHA COLLINS 150 ac Laurel Fork of New River adj Stephen Reed

DB A....p 434 12 May 1802 ELISHA COLLINS , Ashe Co. to Mathias Carpenter 20 pds 150 ac Laurel Fork of New River s/ Elisha Collins Wit: Elisha Baldwin, Jonathan X Miller(his mark)

DB B p. 68 29 Nov 1802 NC granted THOMAS COLLINS 200 ac Laurel Fork Elk Creek

DB B...p. 69 17 Dec 1802 NC granted AMBROSE COLLINS 200 ac Three Top MTdrean N fork New River adj Stephen Reed

DB B ...p. 258 14 Mar 1803 ELISHA COLLINS to Wm Mc Gaha 50 pds for 50 ac S fork New River...............s/ Elisha Collins

DB B p, 466 29 Nov 1803 NC granted GRIFFITH COLLINS 150 ac in Ashe Co. adj the Virginia line, adj William Perrie

DB C , p. 51 NC to ABRAHAM COLLINS DB C, p . 137 NC to ELISHA COLLINS DB D , P. 11 Jousha Cox to AMBROSE COLLINS DB D, p. 71 William Richardson to THOMAS COLLINS DB D, p. 391 Elijah Estep to JAMES COLLINS DB T, p. 126 ROBERT COLLINS tp Solomon Spence DB T p. 352 Henry Davis to JOHN COLLINS DB V p. 284 Deed of Trust -THOMAS COLLINS to Richard Gentry

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

WILKES COUNTY N.C. TAXABLES 1782 from N.C. archives; 1784-1788 from Wm Lenoir family records ( University of NC Library, Chaple Hill , NC ( Collens/Collins)

1782-Samuel Johnson's District ( this was in the NE part of Wilkes Co. which in 1858 became Allehany Co, when Alleghany was taken from Ashe) SAMUEL COLLINS listed 100 ac land, 3 horses, and 6 heads of cattle.

1784 Hall's District #4 ( being in the part of Ashe that became Allehany i n 1858 GEORGE COLLINS..........no land 1 poll tax SAMUEL COLLINS........no land 1 poll tax AMBROSE COLLINS.....bo land 1 poll tax

1786 Hall's district #4 1787 " GEORGE COLLINS.............no land...1 poll AMBROSE COLLINS........no land...1 poll SAMUEL COLLINS...........no land...1 poll

1788 Hall's District #4 GEORGE COLLINS..................no land 1 poll AMBROSE COLLINS ............no land 1 poll VOLENTINE COLLINS..........no land 1 poll ( first time appeared indicating he had just turned 21 yrs) MARTIN COLLINS...............no land. 1 poll

1789 Hall's District#4 SAMUEL COLLINS.............100 ac o polls ( probably reachedage of 21) VOLENTINE COLLINS.........no land...1 poll BENJAMIN COLLINS..........no land...1 poll

1790 Hall's District #4 AMBROSE COLLINS............... no land...1 poll VOLENTINE COLLINS.............no land ...1 poll

BUNYARD DISTRICT #14 ( This district was adj to Hall's. DO NO KNOW if it fell into Alleghany in 1858 or remained in Ashe County) ELISHA COLLINS.................. no land...1 poll

1791 Hall's district #4 VOLENTINE COLLINS............no land...1 poll

1792 Hall's District #4 GEORGE COLLINS....................no land...1 poll

Bunyard district #13 VOLENTINE COLLINS..............no land ...1 poll VARDY COLLINS......................no land....1 poll

1793 Bunyard District #13 VOLENTINE COLLINS..............no land.....1 poll ELISHA COLLINS......................50 ac.........1 poll VARDY COLLINS......................no land ....1 poll LEWIS COLLINS.......................no land.....1 poll

1794 Bunyard District #13 VOLENTINE COLLINS...................no land....1 poll ELISHA COLLINS..........................50ac..........1 poll VARDY COLLINS..........................50 ac.........1 poll

1795 Bunyard District #13 VIRDIE COLLINS...........................no land.... 1 poll LEWIS COLLINS...........................no land.....1 poll

1796 Bunyard District #13 VARDIE COLLINS......................100 ac..........1 poll MERIDA COLLINS....................no land........1 poll LEWIS COLLINS.......................no land.........1 poll Hall's district #4 DAVIDCOLLINS.......................100ac............1 poll VOLENTINE COLLINS.............no land........1 poll GRIFFIN COLLINS....................no land........1 poll

1797 Bunyard District #13 VARDIE COLLINS.....................no land........1 poll VOLENTINE COLLINS..............no land........1 poll AARON COLLINS.....................no land........1 poll Hall's ( Toliver) District #4 THOMAS COLLINS.................70 ac.............1 poll

1799 District #13 is missing

1790 FEDERAL CENSUS ( 1st in USA) 10th company that became Ashe 1799 AMBROSE COLLINS..........1m ov 16, 1m und 16, 2 f GEORGE COLLINS..............1 m ov 16, 3 m und 16, 3 f DAVID COLLINS................3m ov 16, 2 m und 16, 6 f HARDY COLLINS..............1m ov 16, 1 m und 16, 4 f VOL COLLINS....................1m ov 16, 2 f MARTIN COLLINS...........1m ov 16, 3 m und 16, 4 f

1800 FEDERAL CENSUS was the first census for Ashe NC. You will note that the Collins who appearently still lived in the area do not have enumertions as to the number in household, but their names are listed. The 1810 census explains why. AMBROSE COLLINS 0 0 0 0 0 0 males 0 0 0 0 0 females VARDY COLLINS 0 0 0 0 0 0 males 0 0 0 0 0 females VOL COLLINS 0 0 0 0 0 0 males 0 0 0 0 0 females THOMAS COLLINS 0 0 0 0 0 0 males 0 0 0 0 0 females

1810 ASHE COUNTY, N.C. FEDERAL CENSUS ( In ashe co the census taker used initials of the first name of the people on this census) E COLLINS................3m 0-10, 1 m 16-26, 1 f 10-16, 1 f 26-45, 1 f over 45 A COLLINS...............1m 0-10, 1 m ov 45, 2 f 0-10, 3 f 10-16, 1 f 26-45 J COLLINS................1 M 16-26, 2 F 10-10, 1 F 16-45 T COLLINS..............4 m 0-10, 1 m 26-45, 1 f 26-45

1820 ASHE COUNTY n.c. fEDERAL CENSUS ELISHA COLLINS...............FREE PERSON OF COLOR THOMAS COLLINS............FREE PERSON OF COLOR

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THERE ARE NO MARRIAGES IN WILKES COUNTY FOR ANY OF THESE EARLY COLLINS.

ASHE COUNTY MARRIAGES HAVE BEEN LOST FROM 1799 THROUGH 1816

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WILKES COUNTY COURT MINUTES

29 April 1788 AMBROSE COLLINS member of road jury to view road through lands of Thomas Dickinson on New River.

23 July1790 AMBROSE COLLINS VS Thomas Dickinson

24 Jan 1791 Deed from David Smith to Levon Cole 100 ac proven by oath AMBROSE COLLINS

26 Jan 1791 Road jury ordered to view road from James Bakers down to Old Muster Ground; report they have turned same from Sandy Island Fork through Low Gap to Alexander Smith's; thence down bank of river to VARDIE COLLINS; thence cross in the river to William Hall's

27 April 1791 AMBROSE COLLINS VS Thomas Dickinson ( does not give why)

Monday, September 16, 2013

Catawba and other Indian boarding Schools: Genocide of the past, present and future




Looking Back by Julia White

INTRODUCTION

Many papers, books and various writings are appearing about the indigenous peoples of the world — not only The First Peoples of The Americas, but all of the First Peoples around the world. I do not fault these writings. They are bringing historical data to the attention of the populace. HOWEVER, while you will read about language groupings, migration patterns, wars, cultural impacts and other cold facts, you will find these intellectual efforts written with the same degree of insight given to any extinct species in history.
"Looking Back" is a series which began in 1993 in order to share the passions, customs and lifestyles of the First Peoples so that readers may understand what it was like to live in the early days. The indigenous peoples of the world are not extinct. They are living, breathing pages from history who struggle to maintain their homelands and to preserve their traditions, customs, heritage and ceremonies in the face of ever increasing encroachment from the "civilized" in society. It is to the living, in honor of the past, that "Looking Back" is dedicated.
 
Discovery Channel Cities Through Time
Selected as a valuable Internet resource for Discovery Channel School's Cities Through Time theme for spring 1997.
The Anasazi
The Catawba
The Cheyenne
The Chumash
The Crow
The Gros Ventre
The Lenni-Lenape and "The Red Record"
The Lumbee (and the "Lost Colony")
The Moche of Peru
The Taino (The First "Indians")
The Yahgan

 

THE CATAWBA
(Pronounced ka-TAW-ba)

First of all, it should be clear that there was no "Catawba Nation", or "Catawba Tribe", or "Catawba" people. There were many tribes (some records indicate 40 to 50) of different names who lived in the Piedmont sections of North Carolina and South Carolina. (The Piedmont is that stretch of land which lies between the foothills of the Blue Ridge and Smoky Mountains and the coastal plains). Catawba pipe bowl These Native peoples all spoke the ancient Siouan language, and shared traditions, ceremonies, lifestyles and dress. There was a common bond among the tribes, and at the time of European contact, it was estimated that they numbered in excess of 20,000. It is this grouping of tribes that will be referred to here as the "Catawba", and the reasons for the name are explained further on.
First recorded contact with the Catawba was by DeSoto in 1540. It was noted that they were a tall and graceful people who dressed in skins and fur. The bodies were painted, and facial tatoos were favored by both men and women. Special note was made of their long fingernails!
They used shells for many things, and fashioned shell decorations for their clothing and ceremonial items. They valued feathers and all manner of beautiful stones (probably the many varieties of gems found in this part of the country.) Their arrowheads and spear points were made of quartz crystal.
By the time the English discovered the Catawba, they had developed a liking for silver breastplates, silver arm bands and brass bells. They wore silver ornaments in their ears and noses. It can be assumed that these items were introduced by the Spanish, but this is only an assumption since the source of these metals was not discussed.
The Catawba were farmers, hunters and fishermen, and were not nomads by nature. They settled in one area as long as the land was good and, when it was not, they moved their villages to a better location. They did not live in tipis, but rather in permanent structures built of trees and brush that would withstand the weather. Deep snow is not common in this area, but high winds, thunderstorms, lightening storms, hail and even sleet were commonplace. The dwellings were grouped in a community fashion, and surrounded by wooden palisades 6 to 8 feet high to keep out wild animals and unwelcome visitors. They were fierce warriors who fought to protect their families and their lands against neighboring, unfriendly tribes.
Original relationships with the white men were friendly and profitable, and went on peacefully for many, many years. The traders who blazed the first trails into Catawba territory were respectful and honored tribal protocol. In return, the traders were invited to trade each Spring and Fall, and they were provided shelter on the outside edge of the villages during their stays. Many traders learned the Native ways, were adopted into the tribe, moved inside the village compounds and took Catawba wives. The mixing of cultures and bloodlines for the Catawba dates back to the 1500's, and the existence of a full-blood Catawba today is rare indeed.
Early in trading history, the log book of one trader alone listed over 7,000 deer hides shipped out of the territory in a single season. Combined with the hides were furs of every description; pottery pots, dishes and utility pieces; baskets, rugs and all types of work woven from the reeds and canes of the lakes and rivers of the area. Of course, as word of this wealth spread, more, and less honorable, traders moved into the region. With them came the dreaded white diseases of cholera and smallpox which swept over the Catawba in waves, year after year. Villages lost so many of their people that those remaining would join with the nearest village just for survival. As the epidemics continued, more and more fell victim to disease until all the remaining villages drew together and grouped along the Catawba River. They became known as "The People of the River", and finally, "The Catawba".
As the Catawba lost their land to politics and greed, they began to move away from their homeland. A few stayed behind to fight for their rights and their lands under treaties signed with the white government. At the beginning of the 20th Century, only approximately 1,000 Catawbas could be accounted for. In the mid-1950's, the U.S. government declared the Catawba extinct, and "terminated" them.
Happily, events are taking a better turn today. Claims for tribal recognition and the return of their homeland were filed with the government, and were won by the Nation. A Catawba reservation was established in Rock Hill, South Carolina, and there is a return of the people to their native lands. Always famous for their pottery and basketweaving, these skills are once again being taught in the traditional way. A gathering is held on the reservation once each year and, amazingly enough, the 1993 gathering hosted over 5,000 Catawba!
There is a concentrated effort to rebuild the history of the Catawba. An active search is being conducted for old land deeds, photographs, family histories and original craft items such as baskets, pottery, jewelry; anything relating to the Catawba. If you or someone you know has historical ties to this part of the country, please contact Anthropologist, York County Museum, Rock Hill, South Carolina.
The most comprehensive history of the Catawba can be found in the writings of Frank G. Speck. Called the "Catawba Texts", they are usually NOT found in the American Indian sections of libraries, but rather under literature and/or anthropology.

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Tribes confront painful legacy of Indian boarding schools

Genevieve Williams lies in failing health in her daughter's small house on the Tulalip Reservation, haunted by powerful memories. She sees herself as...
Seattle Times staff reporter
American Indian boarding school timeline
After tribes were moved to reservations, the federal government assumed primary responsibility for educating native children. It forcibly placed the children in boarding schools and stripped them of their culture in an attempt to assimilate them into mainstream society. 1879: Federal government opens first off-reservation boarding school at Carlisle, Pa.
Late 1800s: Other schools built across the West. Bureau of Indian Affairs runs them or subsidizes church-run mission schools that already educate many Indian children.
1900: Education system grows over next two decades, promoting "dignity of labor" and vocational training.
1928: Meriam Report, commissioned by Interior Department, condemns schools' deficient diet, overcrowded dorms, substandard medical service and overworking of students. Senate committee reports systematic kidnapping of Indian children by school officials.
1930s: Forced assimilation of tribal children officially ends as policy (if not as practice) in 1933. Reforms bring teacher training, and schools start becoming more open to tribal culture, though corporal punishment continues for decades until ended in mainstream education. Some boarding schools close.
Post World War II: Another policy shift — so-called termination policy — seeks to eliminate reservations and move Indians to cities for job training. Emphasis on boarding schools renewed, and tribal children again removed from homes and sent away to schools.
1960s: Kennedy administration repudiates termination.
New federal laws give tribes civil and religious rights and control of children's education. Many schools close and remaining ones promote tribal culture.
Today: Ninety percent of Native-American children attend public schools. The Bureau of Indian Education funds 66 residential programs that enroll some 10,000 students.
Source: Margaret Archuleta, curator of the boarding-school exhibition, "Remembering Our Indian School Days," at the Heard Museum, Phoenix; the Washington Office of Superintendent of Public Instruction; the U.S. Bureau of Indian Education; and David Wallace Adams, author of "Education for Extinction."
Additional information
Essay "Assimilation Through Education: Indian Boarding Schools in the Pacific Northwest" by Carolyn J. Marr, Museum of History & Industry, Seattle.
Exhibit "The Boarding School Experience"
Heard Museum, Phoenix, AZ 603-252-8848
www.heard.org
Book "Away from Home: American Indian Board School Experiences," Edited by Margaret L. Archuleta, Brenda J. Child and K. Tsianina Lomawaima
Book "Education for Extinction"
by David Wallace Adams
Web site Indian Residential Schools Resolution
http://www.irsr-rqpi.gc.ca/
english/index.html
Genevieve Williams lies in failing health in her daughter's small house on the Tulalip Reservation, haunted by powerful memories.
She sees herself as a little girl. Marching everywhere in a line. Scrubbing floors on her hands and knees. Being forced to stand silent for hours in a dark hall. Watching children get strapped for speaking their native language.
"I got to know that strap," she said. "Everybody knew what that strap was for, hanging inside the door."
It was especially bad for girls who wet the bed. Dresses pulled up and underwear pulled down, they were beaten. "We all had to line up and watch."
At age 85, Williams bears witness to a dark and unfinished chapter in American history: the Indian boarding school era.
Increasingly, the damage from that early abuse, loneliness and lack of love is being seen as a major factor in ills that plague tribes today, passed from one generation to the next and manifesting in high rates of poverty, substance abuse, domestic violence, depression and suicide.
And as awareness of the enduring harm grows, tribes and others in Washington and nationwide are reaching out in new and varied ways to elders, their children and their children's children in hopes of repairing the damage.
"This is a huge experiment — healing of this magnitude and consciousness," said Harvard doctoral graduate Sousan Abadian, an expert on Indian boarding schools and trauma to entire cultural groups.
The boarding school era began in the late 1800s and continued at its most oppressive through the 1920s, when the federal government forcibly placed tribal children in the harsh, militarylike institutions in an effort to assimilate them into the dominant culture.
All things Indian — dress, language and beliefs — were forbidden. Affection was rare, punishment often severe. Some students were raped, many tried to run away and unknown numbers died.
The schools, which slowly started to reform in the 1930s, were not just an American phenomenon. Australia and Canada operated similar institutions, also intended to indoctrinate and "civilize" their native peoples.
In Canada, the federal government recently reached a record $5 billion settlement under which some 80,000 former students are eligible for an average of $28,000 — more if they were sexually or physically abused.
"Essentially, this is what happens any time one people assert they know what is good for another," said Kevin Gover, director of the National Museum of the American Indian at the Smithsonian Institution. "It is tragic and inevitable."
In 2000, when he was the assistant secretary of the Bureau of Indian Affairs, Gover apologized to Native Americans for historic abuses by the BIA, including brutalizing their children "emotionally, psychologically, physically and spiritually" in boarding schools.
In the U.S., the focus has been less on legal actions against the federal government and more on healing.
Efforts range from the national Boarding School Healing Project to a $3 million health study by the University of Washington and the Tulalip Tribes to widespread efforts to revive tribal culture.
Lost parenting skills are believed to be a key factor in why the damage endures, so at least one group — the Tulalip Tribes — is weaving lessons about the boarding school era into child-rearing programs for parents and into decision-making classes for teens.
"It's a miracle that native peoples have survived at all," said Abadian, the cultural-trauma expert. "It reflects their unbelievable resilience."
Strong emotions
In the U.S., the boarding-school era evokes dramatically different views among Native Americans.
Some caution against asking elders to recall their boarding school years as it may trigger flashbacks, depression or even suicidal thoughts.
Others believe the era must be talked about for native people to grow strong.
And some former students insist the best years of their lives were spent in boarding schools, where they got three meals a day and met lifelong friends.
According to Abadian, those who did better often started at a later age, got to take part in some traditional activities and weren't entirely separated from their family and community.
And others — rejecting the victim label — turn the experience into a positive, saying "it was good discipline," or "I've been able to learn from it."
The father of state Rep. John McCoy, D-Tulalip, was fluent in the tribe's language but refused to teach it, saying "they beat it out of me" at boarding school. In 2005, McCoy helped win passage of a bill that encourages school districts to teach native history and culture and to consult tribes in developing that curriculum.
For some, their silence may be due to shame.
"There's a lot of incest and child abuse going on in our Native American communities" — behavior that originated in large part at boarding schools, said Phil Lane Jr., CEO of United Indians of All Tribes in Seattle.
Lane, who was born in a boarding school in the Midwest, helped to mobilize Canada's former students. "It's a very difficult issue ... just to get people to talk about it," he said. "It's painful."
Some families are working privately to stop the cycle of harmful behavior.
In Spokane, Martina Whelshula, a psychotherapist and member of the Colville Nation, is leading three generations of her family in healing sessions.
Two of her grandparents and her mother grew up in boarding schools. Her mother was cold and demanding and hit her, and Whelshula was doing the same with her own older daughters.
But it wasn't until she was studying about Indian boarding schools for a doctoral degree that she had an epiphany.
"All the pieces fell together," said Whelshula, who is president of Spokane Tribal College. "I saw all the devastation around me, all the woundedness. I realized it was me."
By then, her own daughters were repeating the mistakes with their children. Whelshula called a meeting so every generation could hear grandma Alice Stewart's story about growing up in boarding schools. That way the family could understand its parenting style in the context of history. They've kept talking ever since.
It's been a learning experience as well for the 70-year-old Stewart.
"I thought I was a good parent," Stewart said. "I didn't know I was one of the worst ones."
Boarding-school trend
The Indian boarding-school movement in the U.S. began in earnest in the late 1800s.
Before that, Native-American children were educated primarily in church-run mission schools and some tribal schools. But after tribes were moved to reservations, their treaties typically called for government-provided education.
The first government-run, off-reservation boarding school was the Carlisle Indian School in Pennsylvania, founded in 1879 by Capt. Richard H. Pratt.
He and other reformers believed at the time that if Indians were given a proper education and religious training they could be civilized out of their "savagery" and assimilated into society.
Pratt's oft-quoted philosophy: "Kill the Indian and save the man."
By the early 1930s, an estimated two-thirds of Native Americans had attended boarding school at some point in their life.
Some schools were off-reservation, others on. Other students attended day schools. The federal government ran them or subsidized the mission schools.
Among the best-known in the Puget Sound area were Cushman Indian School in Tacoma — which later became an Indian tuberculosis hospital — Fort Spokane Indian School and the Tulalip Indian School on the reservation.
Boarding schools slowly started to improve in the mid-1930s, becoming less coercive over the next decades and more encouraging of tribal culture, though corporal punishment continued until it also was stopped in mainstream education.
In the 1960s, new federal laws gave Native Americans more rights, as well as control of their children's education. Many schools closed, and the remaining ones increasingly embraced what had been forbidden.
But it was not that way for the earlier generations.
Then, a typical day consisted of lessons in the morning and manual labor in the afternoons. Punishment ranged from a lost privilege to being locked in a closet or beaten.
Parents who openly resisted giving up their children lost food rations or were jailed. Others hid their children or denied being Indian, though some willingly sent their children to the schools to get an education or escape poverty.
Contact with families often was limited to summertime. And even then, some students were sent off to local people's homes to learn how to be civilized — that is, to be maids or farmhands.
Extreme loneliness was common.
"I used to stand at the window and cry," said Fran James, 83, a Lummi tribal member. "The night watchman would come along and say 'Little girl, you'd better go to bed.' "
Along with two sisters, James was sent to the Tulalip school in 1930 when she was about 6, then to Cushman Indian Hospital, then to the Lummi day school in 1935 and finally to Chemawa Indian School in Salem.
She studied and worked in the garden and laundry, learning to iron a shirt in two minutes. As an adult, she managed to reconnect with her culture, becoming a renowned basket maker and wool weaver.
Not long ago, her son Bill wrote to the Federal Archives for her birth certificate and a package with several documents arrived. Inside was an unopened letter from her father written in 1939.
"They will let you know when you can come home," the letter read in part. Why did it never reach her at Chemawa? The question brings tears, but no answers.
"My mom lost the spirit of the people," said her son. "Even though today she's very strong in her culture ... she lost her language."
Between two worlds
With little communication from home and heavy indoctrination at boarding school, many children felt alienated, abandoned and not sure whether to identify with the white or Indian world.
While many families welcomed their children home, others did not.
Former chairman of the Tulalip Tribes, Stan Jones, now 81, was sent to Cushman Indian Hospital in 1937 at age 11, along with three older siblings. He was there for three years.
"Actually, I forgot about my home," Jones said. "I wasn't sure where I belonged."
When Jones finally did return to the reservation, the driver tried to drop him off, but Jones thought his immediate family didn't want him back. "It's just kind of what the government taught you there," he said.
He finally settled at an aunt's house, coming to realize years later that he had been mistaken about his family's motives. "I should've just went to my dad's."
Later generations recall that same lost feeling.
"It kind of shapes your life," said his younger brother, Dale Jones, 65.
In the 1950s, social workers took him and four other brothers from their family and sent them by bus to Chemawa. To this day, he recalls paddlings and the humiliation of standing in line after showers to have his genitals visually inspected by a matron.
"You've carried it so long, I guess it becomes like a hidden deal inside of you, " said Jones, a recovering alcoholic.
He attributes some of his difficulties with alcohol to the boarding-school experience. "We try to bury the feelings we carry."
To Gover, of the Smithsonian, the schools' painful legacy should come as no surprise.
"Imagine being a 10-year-old at boarding school. You're told everything about you is wrong," he said. "I don't think we can even perceive the degree of shame involved."
Trying to heal
Healing efforts are wide-ranging.
The national Boarding School Healing Project was started in South Dakota in 2002 by Indians from various states.
Among other efforts, it is documenting abuses so communities can seek redress from the government and churches, in the form of laws and money to improve Indian education.
The University of Washington is conducting a five-year, federally funded study with the Tulalip Tribes to determine the factors — from cultural habits to past trauma such as from the boarding schools — that are related to heart disease in Native Americans. The aim is to develop prevention programs based on healthier choices.
In downtown Seattle, the Seattle Indian Health Board has started a program for urban elders.
At twice-weekly gatherings, they learn lost skills such as bead work. Some went to boarding schools, and occasionally they talk about having been beaten for "talking Indian."
It's a time "to honor good feelings or put to rest the bad so you can move on," said Chris Chastain, elder specialist.
Just west of Marysville, parenting classes are being taught on the Tulalip Reservation.
As part of a six-week course, a small group of adults met for a recent class, which began with an account of how the boarding schools of old might be contributing to their struggles today.
Instructor June LaMarr, a tribal mental-health counselor, told them that natives originally believed children "are specially beloved" and should not be hit or disrespected lest they return to the spirit world. But that gentle approach was disrupted by the boarding schools.
At one class, she projected onto a screen the words of a sweat-lodge doctor who'd gone to boarding school: "... When you get older, the habit is there, being mean and ornery ... The parent doesn't stop to think about what he's doing to his kid. He is taking his boarding-school attitude out on him."
"I never really thought about it 'til today," said Angel Chance, a class participant whose mother and grandmother rarely brought up their time at boarding schools.
A proud survivor
Genevieve Williams always has been candid about her years at the Tulalip school, Cushman Indian Hospital and St. Georges Mission School near Tacoma.
By the time she left the schools for good at age 14, she didn't recognize her own mother.
The two never did bond.
Later, she didn't know how to nurture her own children. Her husband had been physically abused in a Canadian residential school and instilled in their children his deep suspicion of white people.
"That's how we grew up," said their daughter, Leslie Lopez.
After many prayers, Lopez decided to judge people by their actions instead of their race and to teach her children to do the same.
"It's taken a long time. I try hard," she said. "It's getting easier."
Williams now lives on the reservation with Lopez, with whom she's grown close. She encourages the grandkids to learn the Lushootseed language, and she sometimes watches language classes on the tribe's closed-circuit TV network. But the only word she knows, she says, sounds like "paw-sted" — meaning white person.
To this day, questions haunt her — such as why she was sent to a TB hospital when no doctor ever found evidence that she had the disease. Sometimes she looks back and cries. "I know I missed out on a lot ... "
But like others of her generation, she doesn't want to be cast as a victim. At 85, she's proud to be an elder. "I am Native American," she says. "I survived."
Marsha King: 206-464-2232 or mking@seattletimes.com

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The Horror of Native American Boarding Schools

This article is dedicated to Kavika who has taught me so much about Native American culture. I hope I do the subject justice.

In the 1870's, The United States was still at war with the Native Americans who occupied the land before Europeans ever touched shore. In an attempt to solve the 'Indian problem', the United States government helped fund religious organizations who then opened religious boarding schools. These schools would heap horror upon the Native American children sent there right up till the 1980's.
We often hear religious people spout off about how we need religion to be moral - but if these religious boarding schools are examples of religious morality, I can only hope that isn't true.
Boarding schools were used to assimilate Native Americans and the best way to do that was to wipe out their existing culture - they separated Native American children from their families and from non-Indian students.
Richard Pratt was an army officer in 1892 and he founded the Carlisle Indian Industrial School in Pennsylvania in 1879. His reasoning?
"A great general has said that the only good Indian is a dead one," Pratt said. "In a sense, I agree with the sentiment, but only in this: that all the Indian there is in the race should be dead. Kill the Indian in him, and save the man."
Between 1880 and 1902, about 30,000 Native American children were placed in these boarding schools, where Christian missionaries tried to simultaneously wipe out their culture and Christianize them. Christian missionaries were sent to reservations that were too far away from a boarding school to 'educate' them there.
The punishments meted out in these schools was extremely harsh:
At boarding schools, the curriculum focused mostly on trades, such as carpentry for boys and housekeeping for girls.
"It wasn't really about education," says Lucy Toledo, a Navajo who went to Sherman Institute in the 1950s. Toledo says students didn't learn basic concepts in math or English, such as parts of speech or grammar.
She also remembers some unsettling free-time activities.
"Saturday night we had a movie," says Toledo. "Do you know what the movie was about? Cowboys and Indians. Cowboys and Indians. Here we're getting all our people killed, and that's the kind of stuff they showed us."
And for decades, there were reports that students in the boarding schools were abused. Children were beaten, malnourished and forced to do heavy labor. In the 1960s, a congressional report found that many teachers still saw their role as civilizing American Indian students, not educating them. The report said the schools still had a "major emphasis on discipline and punishment."
Wright remembers an adviser hitting a student.
"Busted his head open and blood got all over," Wright recalls. "I had to take him to the hospital, and they told me to tell them he ran into the wall and I better not tell them what really happened."
Imagine the idea that being 'entertained' meant having to watch your own people being killed on screen. Yet this is only the tip of the iceberg.
These religious boarding schools weren't just meant to civilize and Christianize Native Americans, but to create a generation that would be more willing to cooperate and sign their land away to the government. Some reservations were sitting on coal and oil reserves and the government wanted it.
These schools used brainwashing techniques in order to achieve these aims:
Indian boarding schools were blunt tools: they rank among the most heavy-handed institutions of socialization, indoctrination, and even brainwashing ever seen in North America. From the late 1800s through the twentieth century, scores of such schools throughout the western United States and Canada enrolled Indian students, generally against their will.
Scholars have described the residential boarding schools as “labor camps,” or experiments in modified slavery, run in the grueling, regimented manner of military schools. “My grandparents were taken from their homes and put in boarding schools,” says Daniel Moya, of the Pojoaque Pueblo outside Santa Fe. “Whenever they spoke their native language, they were beaten and made to eat soap.” Emotional and physical abuse was routine, and the curriculum explicitly indoctrinated students with the idea of the superiority of the dominant culture and the inferiority of native traditions.
Children were forced to cut their hair, prevented from speaking their native language or engaging in their sacred rituals, sometimes forced to wear military uniforms, beaten and sometimes raped.
In a Huffington Post article we can take a peek at what this sexual abuse entailed:
"All goes along quietly out here," one priest wrote in 1968, with "good religious and lay faculty" at the mission. There are troublesome staffers, though, including "Chappy," who is "fooling around with little girls -- he had them down the basement of our building in the dark, where we found a pair of panties torn." Later that year, Brother Francis Chapman was still abusing children, though by 1970, he was "a new man," the reports say. In 1973, Chappy again "has difficulty with little girls."
Some documents are more discreet than explicit. In 1967, two nuns at St. Paul's Indian Mission, on the Yankton Sioux Reservation, also in South Dakota, had excessive "interest in" and "dealings with" older male students, says a report to Church higher-ups. (St. Paul's, pictured below, was renamed MartyIndian School when the tribe took it over in 1975; 2008 graduation tipis are shown in the foreground.) Another nun has "too close a circle of friends, especially two boys."
What ex-students describe as rampant sexual abuse in South Dakota's half-dozen boarding schools occurred against a backdrop of extreme violence. "I'll never forget my sister's screams as the nuns beat her with a shovel after a pair of scissors went missing," said Mary Jane Wanna Drum, 64, who attended a Catholic institution in Sisseton, South Dakota, for the children of her tribe, Sisseton Wahpeton Oyate.
And here is a news report that explains some of the abuse Native Americans endured under the tyrannical eye of priests, nuns and government officials:



Native American boarding schools are a modern example of cultural genocide. What happened in these institutions was pure evil.
I have heard people say that Native Americans are lazy, drunk, welfare bums who complain about past injustices. This is only a small taste of what native Americans endured. We have systematically tried to pillage, rape and destroy Native American culture with a cross in one hand and a rifle in the other. We took a proud, noble people with a unique heritage and laid waste to them. Yet, Native Americans endure and try to rebuild from the smoking ruin we visited upon them.
That isn't lazy - that's courageous. We should be doing more to assist rather than belittle them. We may not be able to fix past injustices - none of us own a time machine that would allow us to stop these tragedies before they happened. However, we can learn from the past and never let it happen again. We can hold our hands out in friendship to the Native Americans who survived our ancestors brutality and help them rebuild.
 
 

Sunday, September 8, 2013

Tennessee Indian Brick Town 1673


Tennessee's mysterious brick town was visited in 1673


Arnout Leers - 1665

In 1665 Dutch artist, Arnout Leers, engraved the lithograph on the left for a book written by Charles de Rochefort in 1658. Rochefort’s book described a large Native American town in the Georgia Mountains that contained a small, wood framed English Protestant Chapel. Leers, however, engraved a massive brick church with a steeple inside a European town built of brick. According to English explorers of the period, that town built of brick was actually in northeastern Tennessee.


This archive has been around, and generally ignored, for 340 years. Two Virginians, Robert Needham and Gabriel Arthur, were sent southwestward by their employer, Abraham Woods, to make contact with a cluster of culturally sophisticated Native towns in southwestern Virginia and eastern Tennessee. Back then the Tennessee was called the Calimako River (a Maya word meaning House of the King) while the Little Tennessee River was called the Tanasi River. The Calimako became the Tennessee River when Tennessee was preparing to enter the Union as a new state.

Collectively, the inhabitants of southwestern Virginia and northeastern Tennessee were known to Virginians by their Algonquian name, Tamahitan or Tomahitan. However, they called themselves the Tamahiti, which is an Itza Maya word meaning, “Merchant People.” The Tamahiti disappeared from the region in the early 1700s then reappeared on maps in southeastern Georgia as a division of the Province of Tama. Tama was visited by Spanish explorer, Hernando de Soto, in March of 1540.

The inhabitants of the southwestern Virginia section of the Blue Ridge Mountains were known to Virginians as the Oconechee. They called themselves the Okoneshe, which means “Offspring of the Oconee People.” The mother province of the Oconee in Georgia was also visited by Hernando de Soto in March of 1540. English and Spanish speakers consistently changed the Muskogean “she” sound to a “che” spelling. The Okoneshe disappeared from history in the 1700s. Not knowing the Creek language, Virginia historians have speculatively labeled them a Siouan people, but can’t figure out what their name means in Southern Siouan.
Until the early 1700s, the Upper Tennessee and Little Tennessee River Valleys were occupied by several Muskogean ethnic groups that called themselves the Koasati, Caskinampo (means Many Warriors), Tali, Itsate, Tanasi, Talasee, Tuskegee and Chiaha. During the early 1700s these groups moved southward into Alabama and Georgia.

Most history lovers are only familiar with the “edited” version Needham and Arthur’s journey that was published by University of North Carolina professor in the 1990s and is billed as “the first contact between the English and the Cherokee. The edited version is a blatant case of academic fraud because it substituted and deleted words to give a false version of history. In particular, the professor substituted the word Charakee for Tomahitan. There is no mention in the original text of any word similar to Cherokee or Rickohocken.

This is what the original text from the Virginia Commonwealth archives says: “This towne is seated on ye river side, haveing ye clefts of ye river on ye one side being very high for its defence . . . “
This is what is printed on most “North Carolina or Cherokee History” web sites: “The Charakee towne of Chote is on ye river side, having ye clefts of the Tanasi River on ye one side being very high for its defence . . . “ 

The professor "blew his cover" when he inserted Chote. Chote was a nickname for the town of Itsate that was not generally used until the 1720s or later.
The North Carolina professor also deleted references by Needham and Arthur about the fact that only Europeans were living in what all standard references label the original Cherokee heartland – northeastern Tennessee. Several other English and French explorers described Europeans and Africans living in northeastern Tennessee, western North Carolina and northern Georgia during the 1600s. All of their stories have been left out of the history books that students are issued.

The most remarkable deleted portion of the Needham and Arthur Expedition is their description of European and African towns in northeastern Tennessee. The towns occupied by Europeans that the Englishmen described as Spaniards, were built of brick. Those built by Africans were built from wood. The "Spaniards" who built the church were more likely eastern Anatolians, since the descriptions of the church and bell are identical to historic churches in Armenia and the Republic of Georgia.

Tennessee archaeologists have not tried to locate the large brick town mentioned by Needham and Arthur. There is probably insufficient information in the Needham-Arthur archives to pinpoint it. However, late 17th century maps show a large town at the confluence of the Tennessee and French Broad Rivers near present day Knoxville.

The original wording of the Needham and Arthur archive completely turns the American history books upside down. Below are some other sections of Abraham Wood’s description of the expedition in its original wording, maintained by Virginia Commonwealth Archives: (key words are emphasized)

“Eight dayes jorny down this river lives a white people which have long beardes and whiskers and weares clothing, and on some of ye other rivers lives a hairey people.”
“Ye prisoner relates that ye white people have a bell which is six foot over which they ring morning and evening and att that time a great number of people congregate togather and talkes he knowes not what. They have many blacks among them.”
“Now after ye tumult was over they make preparation for to manage ye warr for that is ye course of theire liveing to forage robb and spoyle other nations and the king commands Gabriell Arther to goe along with a party that went to robb ye Spanyard, promising him that in ye next spring hee him selfe would carry him home to his master.”
“They travelled eight days west and by south as he guest and came to a town of negroes, spatious and great, but all wooden buildings Heare they could not take anything without being spied. The next day they marched along by ye side of a great carte path, and about five or six miles as he judgeth came within sight of the Spanish town, walld about with brick and all brick buildings within. There he saw ye steeple where in hung ye bell which Mr. Needham gives relation of and harde it ring in ye evening.”
“Well, shall now give a relation, what my man hath discovered in all ye time that Mr. James Needham left him att ye Tomahitans to ye 18th of June 74. which was ye daye Gabriell arived att my house in safety with a Spanish Indian boy.”
“Ye 7th day a Spanniard in a gentille habitt, accoutered with gunn, sword and pistoll. one of ye Tomahittans espieing him att a distance crept up to ye path side and shot him to death.”
“By this meanes wee know this is not ye river ye Spanyards live upon as Mr. Needham did thinke.”
North America does have a concealed history.