"Red Hawk Tales"August 18
The Answer or the Question?
The white man says it is agravating you can not talk to these people,they never give a straight answer but speak instead in circles.Grandmother would laugh and try to explain,there are many answers to each question it is the seeking that brings the lesson.White man writes his words in books hard answers in black and white,but how many times through the years are these answers proved untrue? Red man tells his children if you ask then you should be seeking,there is no set answer the questions have many shadings.White man says these are the rules I ask you answer it is that simple,what I say is so must be,I went to school and was taught this way.Red man laughs and says to him,Mother Earth is my school what she tells she proves,in this life there are no rules everything is always changing.White man says God rules my life,He approves my greed and strife,because my skin is white He loves my kind more than yours.Red man answers with a question, did not Creator make all things,what then makes you better than the rocks,earth,and trees? White man says I have a brain, I can think,feel,love,and hate, Iknow that I am right do not I rule all in sight?Red man only laughs and laughs, if you had a brain you forgot to use it,your kind only destroys and what you rule is only in your mind. Rise up say your prayers give thanks to your Creator,sing,dance,find true joy,live your life in humbleness.We are equals all in the sight of our Creator,there are answers to every question it is up to you to find them. The man who forces his truth on another has no truth,peace,or happiness,he is forever on his guard afraid someone will take it fromhim.Live to find peace,gentleness,and unity of heart,let the feelings in your spirit guide you,each person knows right from wrong and there is no person better than another!
By: Dekanogi ulogilv daquado
we "cry" freedom,when in truth we beg for chains
Monday, August 18, 2008
Sunday, August 17, 2008
Cherokee funeral rites and purification. .
When a father was convinced he was about to die, he called his children to gather about him and gave them advice and instructions concerning their future life, repeated the ancient traditions and reminded them about the Cherokee customs they should never forget.When death was arriving, only the priest and adult relatives stayed with the dying person. Females wept, commencing at the moment of death a lamentation in which they sang over and over the name of the deceased, for as long as they could hold their breath. Male relatives put ashes on their heads and wrapped themselves in worn clothing. A near relative closed the deceased's eyelids and washed the entire body with water or a purifying washing mix made by boiling willow root. In each town there was a priest whose task was to bury the death. The corpse was buried either in the floor directly under the place where the personhad died, under the hearth, outside near the house, or in the case of a distinguished chief, under the seat he had occupied in the town council house.
When burial was outside, the priest and an adult relative would accompany the deceased. Sometimes the corpse was laid alongside a large rock, and a wall about eighteen inches high was built on the other side of the corpse to enclose it. Then, a covering of wood or an arch of stone was laid over it as a roof and stones were heaped over the whole to create a small tomb. Other times, a corpse was covered by two overlapping wooden boxes, then piled over with stones. Some people were buried in graves that were dug in earth, and rocks were laid over the graves to keep animals from getting into them. The use of the mound was common in the Qualla phase ( ca. A.D. 1500 ). The fact to bury people in the house floors. suggests that it was prudent to inter quickly, that the family wished to have the deceased close for spiritual reasons, that the general climate of warfare made it dangerous to venture far without adequate protection, or that desecration by enemies was feared. All burials of the Pisgah phase (ca. 1000-1500 A.D.) were made in simple pits, side-chamber pits or central chamber pits. It seems that the side chamber form was reserved for infants and for male adults of high rank. Bodies were usually placed in pits in a loosely flexed position, with the heads oriented to the west. All of the adult skulls were artificially flattened at the forehead and back of the head. Grave goods found with adult remains include shells, shell bowls, turtle-shell rattles and perforated animal bones. Infant remains have with them shell gorgets, shell beads and Marginella shells.
During the 7 days of mourning, no one was to be angry, speak in a light manner and they only ate the lightest kind of food and liquid. Circumstances surrounding the death determined whether the expressions of grief were greater or lesser. When death occurred, everything in the house, including the surviving family became unclean. The personal belongings of the deceased were either buried with him or burned at the grave site. Food and furniture were smashed and thrown away. The priest was coming to ritually cleanse the house. He alone destroy everything that had been contaminated and clean the hearth. Then he made a new fire and put ion it his water-filled medicine pot. He put in the pot certain weed and later gave the tea to the family members who drank it and washed themselves with it. He also sprinkled the inside of the house with this tea. Then he smoked and further purified the house interior by building a fire with cedar boughs and a certain weed. When this was done, the priest took what remained of his purifying items away and hid them in a hollow tree or rock where they would not be found. Finally, the priest took the family to a river, where he prayed for them and ordered them to immerse. They did this by entering the water and alternately facing east and west as they immersed 7 times. They abandoned the polluted clothes, and new clothes were put on. Afterwards, the priest's principal assistant sent a messenger to them with 2 gifts: a piece of tobacco to "enlighten their eyes", so they could bravely face the future and a strand of sanctified beads to comfort their hearts. He also asked them to take their seats in the town council house that night. The relatives always accepted the invitation and there were met by all the townspeople who in turn took them gently by the hand. Once everyone had done this, the m ourners either returned home or stayed to watch while t he other people danced a solemn dance.
On the fifth morning after the fifth day after death, family members gathered around the priest, and he took a bird that had been killed with an arrow, plucked off some of its feathers and cut from the right side of the breast a small piece of meat. After praying, he put the meat on the fire. If it popped one or more times, throwing small pieces towards the family, sons in the family would soon die. If it did not pop at all, the sons were considered safe. Mourning continued for another two days. On those two mornings, the entire company of mourners arose at daybreak and after going to to immersion in water, went to the grave site. The local women set up a wailing, and neighboring women joined in. The Chief Priest of the town sent out hunters to being in meat for the mourning family. The family and relatives prepared food and on the seventh night took it to the council house, where a community feats of consolation was held. Priests were usually paid for their services in clothing.
When the deceased was a husband, the widow was expected to remain single for a long time, and for as much of ten months to let her hair hang loose and uncared for. She neither washed her body nor paid any attention to herself and her clothed were thrown carelessly on. When her friends believed she had mourned enough, they went to her, combed and dressed her hair and changed her garments.A far as the afterlife concerns, views differed according to what individual Cherokees believed about the powers who created and ruled the earth. Worshippers of the sun believed that at death the soul assumed different appearances and at first lingered about the place where the person had died for as long as the time as the person had lived there. The soul went there to its prior place of residence and remained there for a similar time. This continued until the deceased ha moved to its birthplace when, after remaining for as long a time as it had lived there, it took its final leave - either into nonexistence o to a place far away in the west where the deceased was always miserable because it was away from its natural home. Others believed that at death the soul entered a mystical but living body that was larger or smaller than its own. Whatever the case, the body the soul entered grew smaller each year, until at last it vanished and ceased to be. This group also believed that adulterers and women who destroyed their infants would in some way after death be punished more than other persons.Those Cherokees who prayed only to the three Divine Beings above believed that all who were free from certain sins and vices would at death go to be with those beings and would dwell with them forever in a place that would always be pleasant and light. But people with big sins would go to the Place of Bad Spirits, where they would always scream in torment.
When burial was outside, the priest and an adult relative would accompany the deceased. Sometimes the corpse was laid alongside a large rock, and a wall about eighteen inches high was built on the other side of the corpse to enclose it. Then, a covering of wood or an arch of stone was laid over it as a roof and stones were heaped over the whole to create a small tomb. Other times, a corpse was covered by two overlapping wooden boxes, then piled over with stones. Some people were buried in graves that were dug in earth, and rocks were laid over the graves to keep animals from getting into them. The use of the mound was common in the Qualla phase ( ca. A.D. 1500 ). The fact to bury people in the house floors. suggests that it was prudent to inter quickly, that the family wished to have the deceased close for spiritual reasons, that the general climate of warfare made it dangerous to venture far without adequate protection, or that desecration by enemies was feared. All burials of the Pisgah phase (ca. 1000-1500 A.D.) were made in simple pits, side-chamber pits or central chamber pits. It seems that the side chamber form was reserved for infants and for male adults of high rank. Bodies were usually placed in pits in a loosely flexed position, with the heads oriented to the west. All of the adult skulls were artificially flattened at the forehead and back of the head. Grave goods found with adult remains include shells, shell bowls, turtle-shell rattles and perforated animal bones. Infant remains have with them shell gorgets, shell beads and Marginella shells.
During the 7 days of mourning, no one was to be angry, speak in a light manner and they only ate the lightest kind of food and liquid. Circumstances surrounding the death determined whether the expressions of grief were greater or lesser. When death occurred, everything in the house, including the surviving family became unclean. The personal belongings of the deceased were either buried with him or burned at the grave site. Food and furniture were smashed and thrown away. The priest was coming to ritually cleanse the house. He alone destroy everything that had been contaminated and clean the hearth. Then he made a new fire and put ion it his water-filled medicine pot. He put in the pot certain weed and later gave the tea to the family members who drank it and washed themselves with it. He also sprinkled the inside of the house with this tea. Then he smoked and further purified the house interior by building a fire with cedar boughs and a certain weed. When this was done, the priest took what remained of his purifying items away and hid them in a hollow tree or rock where they would not be found. Finally, the priest took the family to a river, where he prayed for them and ordered them to immerse. They did this by entering the water and alternately facing east and west as they immersed 7 times. They abandoned the polluted clothes, and new clothes were put on. Afterwards, the priest's principal assistant sent a messenger to them with 2 gifts: a piece of tobacco to "enlighten their eyes", so they could bravely face the future and a strand of sanctified beads to comfort their hearts. He also asked them to take their seats in the town council house that night. The relatives always accepted the invitation and there were met by all the townspeople who in turn took them gently by the hand. Once everyone had done this, the m ourners either returned home or stayed to watch while t he other people danced a solemn dance.
On the fifth morning after the fifth day after death, family members gathered around the priest, and he took a bird that had been killed with an arrow, plucked off some of its feathers and cut from the right side of the breast a small piece of meat. After praying, he put the meat on the fire. If it popped one or more times, throwing small pieces towards the family, sons in the family would soon die. If it did not pop at all, the sons were considered safe. Mourning continued for another two days. On those two mornings, the entire company of mourners arose at daybreak and after going to to immersion in water, went to the grave site. The local women set up a wailing, and neighboring women joined in. The Chief Priest of the town sent out hunters to being in meat for the mourning family. The family and relatives prepared food and on the seventh night took it to the council house, where a community feats of consolation was held. Priests were usually paid for their services in clothing.
When the deceased was a husband, the widow was expected to remain single for a long time, and for as much of ten months to let her hair hang loose and uncared for. She neither washed her body nor paid any attention to herself and her clothed were thrown carelessly on. When her friends believed she had mourned enough, they went to her, combed and dressed her hair and changed her garments.A far as the afterlife concerns, views differed according to what individual Cherokees believed about the powers who created and ruled the earth. Worshippers of the sun believed that at death the soul assumed different appearances and at first lingered about the place where the person had died for as long as the time as the person had lived there. The soul went there to its prior place of residence and remained there for a similar time. This continued until the deceased ha moved to its birthplace when, after remaining for as long a time as it had lived there, it took its final leave - either into nonexistence o to a place far away in the west where the deceased was always miserable because it was away from its natural home. Others believed that at death the soul entered a mystical but living body that was larger or smaller than its own. Whatever the case, the body the soul entered grew smaller each year, until at last it vanished and ceased to be. This group also believed that adulterers and women who destroyed their infants would in some way after death be punished more than other persons.Those Cherokees who prayed only to the three Divine Beings above believed that all who were free from certain sins and vices would at death go to be with those beings and would dwell with them forever in a place that would always be pleasant and light. But people with big sins would go to the Place of Bad Spirits, where they would always scream in torment.
Orgin of the Booger Man---Cherokee
The Booger dance
There are many different explanations for the origin and purpose of the Booger Dance. In practice, as part of the Corn Festival, the young men would dress up with masks to poke fun at politicians, scare young children into behaving properly, and to have some fun with the girls. As the dance got into ‘full swing’ it would typically degenerate into the young men wearing the masks, chasing the young women and shaking their symbolic phallic symbols at them. The young women would run squealing in mock terror into the woods, with the Booger Man close behind. Since the women ruled the society, It was not common practice for the girls to choose their mate, and ‘ambush’ him as he neared the edge of the woods. In other cases, the girls would join in the Booger Dance and entice the Booger Man . Then the girl would lead him away into the woods to a carefully prepared spot, to claim her prize.
The Booger-Dance was called the Ghost Dance by the whites, and they were offended by the political caricatures. After the Trail of Tears Death-March, the Ghost dance was banned for nearly 100 years. It was still performed in private, but if the participants were caught, they were sent to prison.
As you can see there are several different opinions on the origin and purpose, and the web-page associated with each is included for your further study.
Watch out !!! Or the Booger Man will get you !!! in more ways than one… };-)
The Cherokee held the Booger Dance, associated with ghosts, which was performed as part of the winter ceremonies. These Booger Masks were affiliated with ghosts and spirits, and the performance during the winter months meant that the dance of the ghosts could not affect the growing vegetation and crops of the community. website )
Traditionally the Cherokees dance to ensure individual health and social welfare. These dances, performed by volunteers, were usually symbolic, were usually performed to weaken harmful powers -- to "scare away" the evil spirits -- and were a combination of dramatic art, protective medicine rites, historical documentary and prophecy. In the Booger or "Strong in magic" dances, the dancers wore masks of exaggerated human features made out of wood, colored brightly, and decorated with fur and feathers. They usually wore sheets or quilts around their shoulders. "Cherokee Booger Dancers" depicts four of the more common booger dance characters. It demonstrates their interactions and the precarious balance of all men mixing and living together.
The Booger Dance, interpreted as a ritual dramatization of Cherokee-white relations. It acts out a basic tension between old men and young men in which each fears and desires the power of the other, yet neither can exist alone. In such a context, the temporary disruption of the traditional harmonious order caused by the intrusion and rowdy behavior of the boogers serves to emphasize the need to return to normality and to control anti-social forces. Aboriginal Cherokee mythology and ceremonialism present a number of symbolic and ritual associations between the aged and certain animals. Among the birds, the eagle was considered sacred and associated with the most wise beloved man, the Uku, or town chief. While the eagle was symbolic of victory, peace, and the White Chief, the raven was unmistakably associated with the War Chief, whose native title means precisely The Raven. This bird is also associated with witches and conjuring. Older Eastern Cherokee openly admit that witches are generally old. Like the raven, the owl is also associated with old people and, more specifically, with witches, but this is not always the case. In fact, the ancient fire can also take on the appearance of an owl in order to detect the presence of witches and defend the people from their attacks. There seems to be an overall positive connection between the animal world and the aged. This positive relationship is often reflected in tribal mythology wherein animals are often featured as helpers, assistants, and even avengers for the aged.
There are many different explanations for the origin and purpose of the Booger Dance. In practice, as part of the Corn Festival, the young men would dress up with masks to poke fun at politicians, scare young children into behaving properly, and to have some fun with the girls. As the dance got into ‘full swing’ it would typically degenerate into the young men wearing the masks, chasing the young women and shaking their symbolic phallic symbols at them. The young women would run squealing in mock terror into the woods, with the Booger Man close behind. Since the women ruled the society, It was not common practice for the girls to choose their mate, and ‘ambush’ him as he neared the edge of the woods. In other cases, the girls would join in the Booger Dance and entice the Booger Man . Then the girl would lead him away into the woods to a carefully prepared spot, to claim her prize.
The Booger-Dance was called the Ghost Dance by the whites, and they were offended by the political caricatures. After the Trail of Tears Death-March, the Ghost dance was banned for nearly 100 years. It was still performed in private, but if the participants were caught, they were sent to prison.
As you can see there are several different opinions on the origin and purpose, and the web-page associated with each is included for your further study.
Watch out !!! Or the Booger Man will get you !!! in more ways than one… };-)
The Cherokee held the Booger Dance, associated with ghosts, which was performed as part of the winter ceremonies. These Booger Masks were affiliated with ghosts and spirits, and the performance during the winter months meant that the dance of the ghosts could not affect the growing vegetation and crops of the community. website )
Traditionally the Cherokees dance to ensure individual health and social welfare. These dances, performed by volunteers, were usually symbolic, were usually performed to weaken harmful powers -- to "scare away" the evil spirits -- and were a combination of dramatic art, protective medicine rites, historical documentary and prophecy. In the Booger or "Strong in magic" dances, the dancers wore masks of exaggerated human features made out of wood, colored brightly, and decorated with fur and feathers. They usually wore sheets or quilts around their shoulders. "Cherokee Booger Dancers" depicts four of the more common booger dance characters. It demonstrates their interactions and the precarious balance of all men mixing and living together.
The Booger Dance, interpreted as a ritual dramatization of Cherokee-white relations. It acts out a basic tension between old men and young men in which each fears and desires the power of the other, yet neither can exist alone. In such a context, the temporary disruption of the traditional harmonious order caused by the intrusion and rowdy behavior of the boogers serves to emphasize the need to return to normality and to control anti-social forces. Aboriginal Cherokee mythology and ceremonialism present a number of symbolic and ritual associations between the aged and certain animals. Among the birds, the eagle was considered sacred and associated with the most wise beloved man, the Uku, or town chief. While the eagle was symbolic of victory, peace, and the White Chief, the raven was unmistakably associated with the War Chief, whose native title means precisely The Raven. This bird is also associated with witches and conjuring. Older Eastern Cherokee openly admit that witches are generally old. Like the raven, the owl is also associated with old people and, more specifically, with witches, but this is not always the case. In fact, the ancient fire can also take on the appearance of an owl in order to detect the presence of witches and defend the people from their attacks. There seems to be an overall positive connection between the animal world and the aged. This positive relationship is often reflected in tribal mythology wherein animals are often featured as helpers, assistants, and even avengers for the aged.
Saturday, August 16, 2008
From Garvin family blog. . .
The grave of Jefferson Gardner was moved, with consent of his descendants, from the Christie family cemetery to the yard of the mansion home he had built in 1884-86.
A bit more on Jefferson Gardner.
A bit more on Jefferson Gardner.
Information on Jefferson Gardner Principle Chief of the Choctaw, Probably some good leads from these articles. . .
This is the Father of James Gardner, that was married to William Losson's mother. This is probably where Jeff Grandfather Losson got his name?
University of Oklahoma LibrariesWestern History Collections
Jefferson Gardner Collection
Back to Choctaw Nation Collections Directory
From 1894 to 1896 the Principal Cheif of the Choctaw Nation was Jefferson Gardner. The three main problems that Gardner had to deal with were negotiations with the Dawe's Commission, the reorganization of Choctaw schools, and mineral leases for exploitation of coal lands in the Choctaw Nation. Along with these problems, Jefferson Gardner was responsible for defining the guidelines (i.e., certain requirements for citizenship) needed to check the influx of outsiders into the nation. The collection consists of 67 pieces spanning from 1894 to 1909.
Packet 1
F1: The Indian Citizen, Vol. 9, No. 24 "Message of J. Gardner." Atoka, Indian Territory. Editors: B. S. Smiser and Norma E. Smiser. Contents: Dispute concerning Dawes Commission's proposition. 3 copies. Oct. 11, 1894. Length: 5 pp.
F2: Minco Minstrel, Vol. 5, No. 16 "Editorial on Views of Chief" Minco, Chickasaw Nation, Indian Territory. Editor: Lewis N. Hornbeck. Contents: Dispute concerning Dawes Commission's proposition. 3 copies. Oct. 19, 1894. Length: 4 pp.
F3: The Davis Advertiser, Vol. 1, No. 50 "Editorial on Jefferson Gardner" Davis, Indian Territory Managing Editor: M. B. Rutherford. Contents: Discusses the three factions of Indians in Choctaw Nation and the action they are taking toward one another. 3 copies. April 8, 1895. Length: 3 pp.
F4: The Afton News, Vol. 3, No. 29 "Editorial on Jefferson Gardner, W. N. Jones "Afton, Indian Territory. Editor: Randolf Ballard. Contents: Discusses skirmishes between the three factions of Indians. 3 copies. April 19, 1895. Editorial dated April 13 - Paris, Texas. Length: 4 pp.
F5: Fairland News, Vol. 3, No. 35 "Letter of H. L. Dawes to Jefferson Gardner" Fairland, Indian Territory. Editor: W. A. Keel. Contents: henry L. Dawes, Chairman of the Dawes Commission asks Jeff Gardner when it would be appropriate to set up a meeting to negotiate the proposed proposition. 3 copies. May 31, 1895. Letter dated May 18, 1895 from Muskogee, Indian Territory.
F6: Wagoner Record, Vol. 3, No. 45 "Election of Jefferson Gardner & J. V. Locke", Wagoner, Indian Territory. Editors: Phillippe & Hatfield. Contents: Discusses election return and information relative to the Dawes Commission. 3 copies. Aug. 16, 1895. Length: 2 pp.
F7: The Indian Citizen, Vol. 10, No. 26. "The Message of Jefferson Gardner" Atoka, Indian Territory. Editors: B. S. Smiser and Norma E. Smiser. Contents: A discussion of impending issues concerning the Choctaw Nation presented before the General Council of the Choctaw Nation. 3 copies. Oct. 24, 1895. Length: 10 pp.
F8: The Purcell Register, Vol. 9, No. 2 "A Report of the Commission to the Five Civilized Tribes signed by Jefferson Gardner", Purcell, Chickasaw Nation, Indian Territory. Editor: W. H. Walker. Contents: self-explanatory. 3 copies: Dec. 6, 1895. Length: 37 pp.
Packet II
F1: The Indian Citizen, Vol. 11, No. 18 "Editorial on Jefferson Gardner" Atoka, Indian Territory. Editors & Prop: S. S. Smiser and Norma E. Smiser. Contents: Discussion of Gardner's politics. 6 copies. Aug. 27, 1896. Length: 2 pp.
F2: The Indian Citizen, Vol. 11, No. 18 "Proclamation of Jefferson Gardner" Atoka, Indian Territory. Editors: S. S. Smiser & Norma E. Smiser, Contents: Discussion of Dawes Commission's proposition. 3 copies. Aug. 27, 1896. Length: 3 pp.
F3: Minco Minstrel, Vol. 6, No. 41. "Editorial on Jefferson Gardner", Minco, Chickasaw Nation, Indian Territory. Editor: L. N. Hornbeck. Contents: A critique on Governor Gardner's attitude. 3 copies. April 10, 1896. Length: 2 pp.
F4: David Progress, Vol. 2, No. 49 "Editorial on Jefferson Gardner" David, Indian Territory. Editor: A. J. Blackwell. Contents: Various news items. 3 copies. Sept. 2, 1896. Length: 1 p.
Smith McAlester Capital, Vol. 3, No., 41 "Editorial on Jefferson Gardner" South McAlester, Indian Territory. Editors: Hinds and Jobe. Contents: Discussion of Governor Gardner's policy toward intermarried citizens and Negroes for obtaining citizenship. 3 copies. Sept. 3, 1896. Length: 2 pp.
F5: The Indian Citizen, Vol 12, No. 5 "Editorial on Jefferson Gardner" Atoka, Indian Territory. Editors: B. S. Smiser and Norma E. Smiser. Contents: Discussion of an act passed that allows those intermarried, adopted, and of Indian blood to be enrolled as citizens of the Choctaw Nation. 3 copies. Oct. 1, 1896. Length: 5 pp.
F6: The Indian Citizen, Vol 12, No. 5 "Editorial on Jefferson Gardner" Atoka, Indian Territory. Editors: B. S. Smiser and Norma E. Smiser. Contents: Discussion of Ex-Governor Gardner's position concerning the 'coal clause.' 3 copies. May 27, 1897. Length: 2 pp.
F7: Muskogee Times-Democrat, Vol. 12, No. 176 "Death of Jefferson Gardner" Muskogee, Indian Territory. Manager: E. B. Teehee. Contents: Description of his death and of his life. 3 copies. April 6, 1906. Letter dated April 9 from Hugo, Indian Territory. Length: 7 pp.
Bixby Bulletin, Vol. 2, No. P "Obituary on Jefferson Gardner" Bixby, Indian Territory. Editor: W. W. Stuckey. Contents: Exact Statement as above. 3 copies. April 20, 1906. Letter from Eagletown, I.T. Length: 1 p.
The Oklahoma State Capital, Vol. 20, No, 237 "News Item of Jefferson Gardner", Guthrie, Ok. Editor: Frank H. Greer. Contents: Discussio of timber reserve of Section 29, in the southeast corner of Oklahoma, and cypress tree in memory of Gardner. 3 copies. Jan. 3, 1909. Letter dated Jan. 2 from Muskogee, Ok. Length: 3 pp.
Jefferson Gardner Collection
Back to Choctaw Nation Collections Directory
From 1894 to 1896 the Principal Cheif of the Choctaw Nation was Jefferson Gardner. The three main problems that Gardner had to deal with were negotiations with the Dawe's Commission, the reorganization of Choctaw schools, and mineral leases for exploitation of coal lands in the Choctaw Nation. Along with these problems, Jefferson Gardner was responsible for defining the guidelines (i.e., certain requirements for citizenship) needed to check the influx of outsiders into the nation. The collection consists of 67 pieces spanning from 1894 to 1909.
Packet 1
F1: The Indian Citizen, Vol. 9, No. 24 "Message of J. Gardner." Atoka, Indian Territory. Editors: B. S. Smiser and Norma E. Smiser. Contents: Dispute concerning Dawes Commission's proposition. 3 copies. Oct. 11, 1894. Length: 5 pp.
F2: Minco Minstrel, Vol. 5, No. 16 "Editorial on Views of Chief" Minco, Chickasaw Nation, Indian Territory. Editor: Lewis N. Hornbeck. Contents: Dispute concerning Dawes Commission's proposition. 3 copies. Oct. 19, 1894. Length: 4 pp.
F3: The Davis Advertiser, Vol. 1, No. 50 "Editorial on Jefferson Gardner" Davis, Indian Territory Managing Editor: M. B. Rutherford. Contents: Discusses the three factions of Indians in Choctaw Nation and the action they are taking toward one another. 3 copies. April 8, 1895. Length: 3 pp.
F4: The Afton News, Vol. 3, No. 29 "Editorial on Jefferson Gardner, W. N. Jones "Afton, Indian Territory. Editor: Randolf Ballard. Contents: Discusses skirmishes between the three factions of Indians. 3 copies. April 19, 1895. Editorial dated April 13 - Paris, Texas. Length: 4 pp.
F5: Fairland News, Vol. 3, No. 35 "Letter of H. L. Dawes to Jefferson Gardner" Fairland, Indian Territory. Editor: W. A. Keel. Contents: henry L. Dawes, Chairman of the Dawes Commission asks Jeff Gardner when it would be appropriate to set up a meeting to negotiate the proposed proposition. 3 copies. May 31, 1895. Letter dated May 18, 1895 from Muskogee, Indian Territory.
F6: Wagoner Record, Vol. 3, No. 45 "Election of Jefferson Gardner & J. V. Locke", Wagoner, Indian Territory. Editors: Phillippe & Hatfield. Contents: Discusses election return and information relative to the Dawes Commission. 3 copies. Aug. 16, 1895. Length: 2 pp.
F7: The Indian Citizen, Vol. 10, No. 26. "The Message of Jefferson Gardner" Atoka, Indian Territory. Editors: B. S. Smiser and Norma E. Smiser. Contents: A discussion of impending issues concerning the Choctaw Nation presented before the General Council of the Choctaw Nation. 3 copies. Oct. 24, 1895. Length: 10 pp.
F8: The Purcell Register, Vol. 9, No. 2 "A Report of the Commission to the Five Civilized Tribes signed by Jefferson Gardner", Purcell, Chickasaw Nation, Indian Territory. Editor: W. H. Walker. Contents: self-explanatory. 3 copies: Dec. 6, 1895. Length: 37 pp.
Packet II
F1: The Indian Citizen, Vol. 11, No. 18 "Editorial on Jefferson Gardner" Atoka, Indian Territory. Editors & Prop: S. S. Smiser and Norma E. Smiser. Contents: Discussion of Gardner's politics. 6 copies. Aug. 27, 1896. Length: 2 pp.
F2: The Indian Citizen, Vol. 11, No. 18 "Proclamation of Jefferson Gardner" Atoka, Indian Territory. Editors: S. S. Smiser & Norma E. Smiser, Contents: Discussion of Dawes Commission's proposition. 3 copies. Aug. 27, 1896. Length: 3 pp.
F3: Minco Minstrel, Vol. 6, No. 41. "Editorial on Jefferson Gardner", Minco, Chickasaw Nation, Indian Territory. Editor: L. N. Hornbeck. Contents: A critique on Governor Gardner's attitude. 3 copies. April 10, 1896. Length: 2 pp.
F4: David Progress, Vol. 2, No. 49 "Editorial on Jefferson Gardner" David, Indian Territory. Editor: A. J. Blackwell. Contents: Various news items. 3 copies. Sept. 2, 1896. Length: 1 p.
Smith McAlester Capital, Vol. 3, No., 41 "Editorial on Jefferson Gardner" South McAlester, Indian Territory. Editors: Hinds and Jobe. Contents: Discussion of Governor Gardner's policy toward intermarried citizens and Negroes for obtaining citizenship. 3 copies. Sept. 3, 1896. Length: 2 pp.
F5: The Indian Citizen, Vol 12, No. 5 "Editorial on Jefferson Gardner" Atoka, Indian Territory. Editors: B. S. Smiser and Norma E. Smiser. Contents: Discussion of an act passed that allows those intermarried, adopted, and of Indian blood to be enrolled as citizens of the Choctaw Nation. 3 copies. Oct. 1, 1896. Length: 5 pp.
F6: The Indian Citizen, Vol 12, No. 5 "Editorial on Jefferson Gardner" Atoka, Indian Territory. Editors: B. S. Smiser and Norma E. Smiser. Contents: Discussion of Ex-Governor Gardner's position concerning the 'coal clause.' 3 copies. May 27, 1897. Length: 2 pp.
F7: Muskogee Times-Democrat, Vol. 12, No. 176 "Death of Jefferson Gardner" Muskogee, Indian Territory. Manager: E. B. Teehee. Contents: Description of his death and of his life. 3 copies. April 6, 1906. Letter dated April 9 from Hugo, Indian Territory. Length: 7 pp.
Bixby Bulletin, Vol. 2, No. P "Obituary on Jefferson Gardner" Bixby, Indian Territory. Editor: W. W. Stuckey. Contents: Exact Statement as above. 3 copies. April 20, 1906. Letter from Eagletown, I.T. Length: 1 p.
The Oklahoma State Capital, Vol. 20, No, 237 "News Item of Jefferson Gardner", Guthrie, Ok. Editor: Frank H. Greer. Contents: Discussio of timber reserve of Section 29, in the southeast corner of Oklahoma, and cypress tree in memory of Gardner. 3 copies. Jan. 3, 1909. Letter dated Jan. 2 from Muskogee, Ok. Length: 3 pp.
Information on Losson family. . .
Hi Mike, this information is all over the place with the Losson's trying to trace the ancestory. Thought i would put it in.
Hi this is what I have George Losson we are sure that he was born abt 1797 he was married 2 times that we know of his first wife's name was Sarah (South we think) he married her in Grayson Co Va,He then married Rachel Gross in Stokes Co Va in Oct 10 1848 he signed his name George Losson he then signed for his son Stephan to marry in Dec 1848 to Sarah Dennison (this is where the name changed to Lawson it was first used by Stephan )He also signed for Edmond Losson to marry to Elizbeth South (Edmonds later used Lawson as the spelling) we think that Edmonds may have been his brother is this ringing any bells for anyone if you have any thing on this family please replie Larry Lawson lawsonlt@aol.com
ELIZABETH LOSSON 1738 NC
Posted by: sheryl holland
Date: August 21, 2000 at 07:09:25
of 30 hi. i just found her she was born in buncombe co.nc.she married geroge rogers in 1760 in charlottesville va.and went back to buncombe and raised a family.after george died she moved with some of her kid to clay co, kentucky. where she lived to be 103 years old,on all the files i have found says she is full cherokee.does any one have more info on her? thanks sheryl e-mail sgh_birds@yahoo.com
Re: ELIZABETH LOSSON 1738 NC
Posted by: sheryl holland
Date: April 01, 2001 at 18:40:01
In Reply to: Re: ELIZABETH LOSSON 1738 NC by paula bentz
of 30 Hi i haven't found any more on her it may be a very hard if not impossible to trace her because she was full blood cherokee but i will keep looking and if i find any thing i will post it. thanks sheryl
Re: ELIZABETH LOSSON 1738 NC
Posted by: konnie
Date: May 10, 2001 at 20:30:50
In Reply to: Re: ELIZABETH LOSSON 1738 NC by paula
of 30 Good question, and one I have asked myself. The name Losson does not appear on the Cherokee rolls, I'm told, nor does Lawson, as I sometimes see it written.My son says he recalls reading somewhere (unfortunately he can't recall where) that she was an orphan raised by a white family, a "Lost Bird", and it seems reasonable that she would have been given their family name, especially if she was adopted by them. I know a researcher who is looking into this, and I'll ask her to post her answers, if she's willing, and has anything to report
Re: ELIZABETH LOSSON 1738 NC
Posted by: konnie
Date: August 04, 2001 at 10:02:23
In Reply to: Re: ELIZABETH LOSSON 1738 NC by sheryl holland
Hi, Cuz,You never know what info might pop up! I recently heard from a distant Rogers cousin who said that Elizabeth Losson/Lawson might have been Melungeon, not just Cherokee, and that William Rogers and Lecia Lawson, (a Melungeon woman) had a son, George, in about 1740. The time & place are right for this to be our George, and she said someone told her he married Elizabeth Lawson, though she didn't have proof. She believes William to be son of John Rogers and Mary Byrd. I'll ask if I can forward her letters to you, with dates, etc.Just to add to the confusion...Another distant cousin says George was son of John, b. 1717 son of the 1680 John Rogers.I don't see how our George could be son of the 1680 John Rogers and Mary Byrd, because that George was b. abt 1720 and married a Miss Lee, then Frances Pollard.Do you think it is possible that people just sort of got dropped from the family tree when they married Indians or Melungeons? Is that maybe why they are so hard to track? Just a thought.Konnie
LOSSON FAMILY MYSTERY
Posted by: Cary Losson
Date: July 06, 2000 at 20:17:26
of 30 Isn't it about time the Losson's start to piece together our ancestry?I am descended from William Riley, born November 4 1860, Howard County, MO.I have spoken to several Losson's accross the country who share WR as our mutual ancestor.Would love to learn and document more!Cary LossonCALIF.Losson100@aol.com
Re: LOSSON FAMILY MYSTERY
Posted by: Carol Browning (ID *****4430)
Date: September 28, 2002 at 22:28:05
In Reply to: LOSSON FAMILY MYSTERY by Cary Losson
of 30 I have a William Riley Losson who married an Unknown Reeves with children listed as: Ida Bellzora, Fay, William Adolphus, James Jefferson, Benjamin Delmar, Paul Travis, John Riley, and Carl. Would anyone have any info on these children or who William Riley's father and mother were? I would appreciate any help.Carol
Posted by: Kay Losson (ID *****8883)
Date: October 22, 2002 at 05:20:49
In Reply to: Re: LOSSON FAMILY MYSTERY by Carol Browning
of 30 William Riley Losson b Nov 3 in Missouri d. Jan 1944 Kress Texas. Married Martha Francis Paralee Alice (yes, that is her name!) Reeves July 16, 1882 d Apr 18 1951 in Kress Texas. They were my late husbands grandparents. His parents were Paul Travis Losson, Sr. and Mary Paralea Wilkins. My husband Paul Travis Losson, Jr b Apr. 12, 1925 d Mar 2, 2001. William Riley & Martha Francis had 14 children, so you have many kin scattered all over.
Hi this is what I have George Losson we are sure that he was born abt 1797 he was married 2 times that we know of his first wife's name was Sarah (South we think) he married her in Grayson Co Va,He then married Rachel Gross in Stokes Co Va in Oct 10 1848 he signed his name George Losson he then signed for his son Stephan to marry in Dec 1848 to Sarah Dennison (this is where the name changed to Lawson it was first used by Stephan )He also signed for Edmond Losson to marry to Elizbeth South (Edmonds later used Lawson as the spelling) we think that Edmonds may have been his brother is this ringing any bells for anyone if you have any thing on this family please replie Larry Lawson lawsonlt@aol.com
ELIZABETH LOSSON 1738 NC
Posted by: sheryl holland
Date: August 21, 2000 at 07:09:25
of 30 hi. i just found her she was born in buncombe co.nc.she married geroge rogers in 1760 in charlottesville va.and went back to buncombe and raised a family.after george died she moved with some of her kid to clay co, kentucky. where she lived to be 103 years old,on all the files i have found says she is full cherokee.does any one have more info on her? thanks sheryl e-mail sgh_birds@yahoo.com
Re: ELIZABETH LOSSON 1738 NC
Posted by: sheryl holland
Date: April 01, 2001 at 18:40:01
In Reply to: Re: ELIZABETH LOSSON 1738 NC by paula bentz
of 30 Hi i haven't found any more on her it may be a very hard if not impossible to trace her because she was full blood cherokee but i will keep looking and if i find any thing i will post it. thanks sheryl
Re: ELIZABETH LOSSON 1738 NC
Posted by: konnie
Date: May 10, 2001 at 20:30:50
In Reply to: Re: ELIZABETH LOSSON 1738 NC by paula
of 30 Good question, and one I have asked myself. The name Losson does not appear on the Cherokee rolls, I'm told, nor does Lawson, as I sometimes see it written.My son says he recalls reading somewhere (unfortunately he can't recall where) that she was an orphan raised by a white family, a "Lost Bird", and it seems reasonable that she would have been given their family name, especially if she was adopted by them. I know a researcher who is looking into this, and I'll ask her to post her answers, if she's willing, and has anything to report
Re: ELIZABETH LOSSON 1738 NC
Posted by: konnie
Date: August 04, 2001 at 10:02:23
In Reply to: Re: ELIZABETH LOSSON 1738 NC by sheryl holland
Hi, Cuz,You never know what info might pop up! I recently heard from a distant Rogers cousin who said that Elizabeth Losson/Lawson might have been Melungeon, not just Cherokee, and that William Rogers and Lecia Lawson, (a Melungeon woman) had a son, George, in about 1740. The time & place are right for this to be our George, and she said someone told her he married Elizabeth Lawson, though she didn't have proof. She believes William to be son of John Rogers and Mary Byrd. I'll ask if I can forward her letters to you, with dates, etc.Just to add to the confusion...Another distant cousin says George was son of John, b. 1717 son of the 1680 John Rogers.I don't see how our George could be son of the 1680 John Rogers and Mary Byrd, because that George was b. abt 1720 and married a Miss Lee, then Frances Pollard.Do you think it is possible that people just sort of got dropped from the family tree when they married Indians or Melungeons? Is that maybe why they are so hard to track? Just a thought.Konnie
LOSSON FAMILY MYSTERY
Posted by: Cary Losson
Date: July 06, 2000 at 20:17:26
of 30 Isn't it about time the Losson's start to piece together our ancestry?I am descended from William Riley, born November 4 1860, Howard County, MO.I have spoken to several Losson's accross the country who share WR as our mutual ancestor.Would love to learn and document more!Cary LossonCALIF.Losson100@aol.com
Re: LOSSON FAMILY MYSTERY
Posted by: Carol Browning (ID *****4430)
Date: September 28, 2002 at 22:28:05
In Reply to: LOSSON FAMILY MYSTERY by Cary Losson
of 30 I have a William Riley Losson who married an Unknown Reeves with children listed as: Ida Bellzora, Fay, William Adolphus, James Jefferson, Benjamin Delmar, Paul Travis, John Riley, and Carl. Would anyone have any info on these children or who William Riley's father and mother were? I would appreciate any help.Carol
Posted by: Kay Losson (ID *****8883)
Date: October 22, 2002 at 05:20:49
In Reply to: Re: LOSSON FAMILY MYSTERY by Carol Browning
of 30 William Riley Losson b Nov 3 in Missouri d. Jan 1944 Kress Texas. Married Martha Francis Paralee Alice (yes, that is her name!) Reeves July 16, 1882 d Apr 18 1951 in Kress Texas. They were my late husbands grandparents. His parents were Paul Travis Losson, Sr. and Mary Paralea Wilkins. My husband Paul Travis Losson, Jr b Apr. 12, 1925 d Mar 2, 2001. William Riley & Martha Francis had 14 children, so you have many kin scattered all over.
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