Pushmataha and Mushulatubbee family relationships

Notes from the testimonies and discussions and source materials

Pushmataha 

* Spouse Unknown 

James Madison 

Unknown child

Jamesiachinko/Immahoka

 Betsy Moore *age 10-14 in 1822

Unknown Martha Moore * age 10-14 in 1822

Johnson Pushmataha *under age 1830 also known as Harshirutubbee

*Charles Lanman and Thompson McKinney 1851, Pushmataha had 5 children,

 in land scrip, Jamesiachinko says her children are only heirs of Pushmataha. She is also known as Immayahoka and Lunnebaka. In 1818 Congress relief of James Madison, son of Pushmataha. Johnson Pushmataha age 14 in 1838 in Choctaw Academy.Pushmataha’s eldest son died at age 21 (Mckinney) and was 15 in 1820 when attended Choctaw Mission School.

Siblings

Happy Bird married John Garland (White)

* Documents in Washington DC confirm Happy Bird is sister of Pushmataha

Nahotima married twice, first husband same man as father of Mary McDonald/Rhodes and the mother of Robert M. Jones

* Letters and testimonies of children and grandchildren confirm this relationship

1813 Pushmataha wrote of the death of two of his nephews, and that four individuals, at least two family members are pursuing the murderers of these nephews.

Children of Happy Bird and Nahotima belong to same iska as Pushmataha.

Mushulatubbee

 * Spouse Full Blood 

Peter

McKee

Susan

Charles

Tecumseh

Spouse ¼ - ½ Choctaw

James Madison

Mckee

Mary King¹

Rufus *unproven*

*Choctaw missionary records, full blood sons, Peter the eldest, Charles youngest, mixed blood sons, Hiram and James Madison. (James Madison elder of the two). Unclear if Hiram Jefferson King in 1856 is the son of James Madison, Hiram or Mushulatubbee. Rufus King attended Choctaw Academy, no further documentation. Susan King proven by testimony, as is McKee King and Tecumseh (youngest child).

Siblings

Caty married William Riddle and John Jones Sr.

*proven by Choctaw missionary records for Caty’s son’s John and William Riddle

Atoba (?spelling), proven by newspaper article. Killed himself after acquitted of murder

Sister m. Ebenezar Folsom and ? Kincaid/Kincade

*Peter Pitchlynn called nephew in two letters by Mushulatubbee. Peter refers to Uncle Capt. Kincaid on more than one occasion. John Pitchlynn writes inquiring about his nephew Kincaid. Mary Homer refers to Sophia Pitchlynn and her sister, and old Pontubbee, who her mother is a relative of. According to letter’s Ebenezar left after he had his mother, so Sophia is likely only child of Ebenezar Folsom. Peter Pitchlynn also writes of death of Aunt Eliza and Uncle Chilletah. Chilletah writes to nephew Peter Pitchlynn asking him to buy him a new wife, McKee Folsom assists with this letter.

This seems to indicate that Sophia had at least one half sister, and that Joseph Kincaid was possibly a half sibling. Chilletah and Pontubbee are possibly relatives further removed.

John Everson is called son of Mingo’s brother in Choctaw missionary school record.

Additional records from this record

Additional information from Indians and intruders, vol. III, p67-69

Boarded at the school (not including Riddle’s and Mushulatubbee’s relatives)

Elbert James {lahbinkubbee}, is about 6 years of age, not clear choctaw, is a very promising boy. Stands at the head of his class, generally, read a little. Has a good memory

Lyman Collins {ahkathteh}, a clear choctaw, about 15 years old, and has no parents living, but being an uncle of two of the boys {not named which, may be McCann or Mushulatubbee's sons}, it was desirable that he should attend school with them. He discovers {sic} a good mind, and a lively dispostion to improve it. He is resolute and full of ambition- the most promising boy in the school. He is not behind any in the highest class. He reads fluently and with propriety in any part of the bible, and is noted for his aptness in spelling. He is very studious and industrious, acquires the English very fast. He has also attend some to writing.

Lewis McCann, (No native name), half choctaw, about 9 years of age, makes but little improvement, he is in the next class to the lowest, he is capable of learning but too negligent and rude. (Son of Cornelius McCann)

Wm. McCann, {no native name} is between 6 & 7 years of age, makes the least progress of any boy in school, very dull, except at play. (Son of Cornelius McCann)

These scholars who lived at the greatest distances from their relatives were generally governed with the least difficulty, and were more attentive to their books than those who wee near their parents or relatives.

The excitement which had been in the family, was in great measure concealed for many weeks; yet it was pleasing to find such feelings {sic} as there were still existing in the minds of some. The death of one of the Minko's youngest children seemed to have some affect upon his mind, which gave hopes of better privileges than we had enjoyed for a long season. But no soonner {sic} had the family taken some liberty to express their feelings as formerly, and manifest their respect for religious instruction than the same difficulties and opposition revived, and more formidable than heretofore, as the minko's influence has a greater weight upon the children than my influence had. Some fo them became more & more ungovernable, and being debared {sic} the privilges of spending the Sabbath agreeable to my wichies, and after having received the treatment of a servant by the minko's hands; with the advice of the brethen, I removed from the minko's for a season on June 25th, 1824. I could not but be effected, when taking my leave of he family; the minko not being present, to see the queen but out her hand with her eyes buried in tears, and the dear children standing around in perfect silence, with deep anxiety {word crossed out and not legible}{ to hear me name of my return. The lord will provide, I am your humble & obe servant with much Respect Adin C. Gibbs {signed}

Robert M. Jones and James L. McDonald

Robert M. Jones and James Mcdonald cousin’s per McDonald’s letter in 1831, Peggy and Delilah distant relatives.

Robert M. Jones also states they are relatives, and that James Trahern lived with him before attending the Choctaw Academy.

From Sandra Riley

James D. Hamilton has lately died.  The said deceased has left no relation nearer than the sister of his mother, or her son, Captain Jones, who is the proper heir. Later Jones goes on to call Hamilton nephew and cousin.

Joseph Kincaid, and Mushulatubbe, sign a statement that Robert M. Jones is the only heir.

James D. Hamilton, his father and mother are also dead, his uncle James L. McDonald is also dead, his grandmother Mary McDonald is also dead.  R. M. Jones the cousin of J. D. Hamilton is now living and the only heir in this nation or any other place that we know of.

With the death of Mushulatubbee in 1838 or so, this claim had to occur prior to the 1851 claim for the heirs of Molly/Mary McDonald in which the following are named… Sealey Mackey (Wife of Dave Mackey), Susan Craft, (born 1812, widow of Whitmell Craft, Jr.) Smith County, MS, Benjamin Nubbe, born 1816, Smith County, MS, and Rebecca McAfee (not found).

Jones was born 1808, Benjamin Nubbee 1816, and Susan Nubbee Craft 1812, based on the ages of her children, Sealey (Celie) Mackey was born 1810-1820.

Additional testimonies in Dawes files, sometimes conflicting, state Robert M. Jones is kin to Martha James (first cousin to Basie James Folsom, a daughter of Tom James, Basie doesn’t mention she’s kin so this may be through Martha’s mother). Richard Brashears testified Eli Mackey was the son of Robert Jones’ brother (he may mean half brother or maternal cousin) while Patsy Poff stated Mary the wife of Elijah Mackey was a cousin of Robert Jones.

James Hamilton, the son of Alexander Hamilton is the grandson of Molly McDonald. If Jones was born in 1808, his mother was born no later than 1794, but more than likely in the 1780's as the latest. James McDonald was born about 1800-1804. I don’t see how Robert M. Jones can claim he’s a nephew and a cousin, unless James’ mother was Robert’s sister. Through the matriarchal line, he is one of the heirs of James, but clearly, the other heirs of Mary McDonald are also heirs. Clearly though, Peggy and Delilah can’t be related through their mother Nahotima, as none of their children are named as heirs, this leaves their father as the relative, and Molly or Mary McDonald as the only possible link between James McDonald, Robert M. Jones, Peggy and Delilah.

Molly McDonald 1770-1780

Alexander Hamilton was involved in treaty of 1820, so he was already an adult, and was older than James. Estimate birth 1790-1800.

James L. McDonald born ca 1800-1804

Given that there are four additional heirs in 1851, they would have to be siblings, nieces or nephews of Jones, or first cousins. (Though the earlier claim names no other heirs) It is clear that he does not consider cousins through a maternal Uncle as heirs, as he forgoes the children of his Aunt’s, Delilah and Peggy. What is unclear, is why he completely ignores these four other heirs in his earlier claim that occurred sometime 1834-1838. If in fact Susan Craft was born 1812, she was about 22 at the death of James Hamilton, and Benjamin Nubba/Nubby was about 18. Given the name of Benjamin Nubby, and the fact that Robert M. Jones’ mother was still alive in 1834, it does seem possible he is a half brother or a nephew. Susan’s birth in 1812 makes it entirely possible she is a sibling. It is not clear who the siblings of Robert M. Jones were if at all.

Susan and Benjamin's mother was born no later than 1798, and likely around 1792. Given the time frame, if we put the age at 16 for these women (young for the Choctaws), then in order for these to be children of Robert’s sister(s), his mother was born about 1780.

The source of John Jones as Robert’s father comes from the Oklahoma Historical society and has not been confirmed. Since he names the death of Uncle Sam Jones in 1831, it seems that this is Samuel Jones Sr., listed as deceased on the Armstrong roll of that year. That leaves only John Jones Sr. to have been the ancestor of Robert M. Jones. The following affidavit puts John Jones in the area 1789-1799, and likely earlier, so there is time for John Jones to have had a Choctaw family prior to his marriage to Caty about 1818 or so. John isn’t named as a resident in 1781, so he likely arrived shortly thereafter. A copy of a will from Amherst Va. in Robert M. Jones’ records suggest he knew where his relatives came from.

Sumter County, Alabama deed book 3, page 223. John Jones affadiavit, received and recorded April 2nd 1839. The state of Alabama, Sumter County. Before me John A. Cowan as acting justice opf the peace for said county ? affadavit john jones who being duly sworn according to law deposes ? and sayethe that he was acquainted with Simon Faver in his lifetime that said Simon Favre ? forty and fifty years ago married an indian woman named M? daughter of france Mastubbee as I understood from communtications and by his had simon's children said Favre married in the Choctaw tribe of indians and resided on the Tombigby river. Deposee sayeht that he is satisfied and confident the above named ? unreadable eree married although he was not there from the fact that he was invited to the marriage and from what ? who was there told him and also from the fact that he was not more than two miles and a ? from unreadable at the time of the wedding

The following in 1830 gives a clue to John’s age…

1830 Marengo County, John Jones 70-80, with female 60-70 and one 40-50, is this him?

Washington Co. 1830 Alabama {alphabetical}

Males 30-40 and 60-70, females 2 20-30, and one 60-70

John would have been born anywhere from 1750-1760 or 1760-1770 according to these two censuses. The Marengo County household has him arriving at the age of mid twenties, which makes more sense than as a teenager. We do know Samuel Jones was a brother. Both of the females were born 1760-1770, and this is the right age for Caty. Caty’s first child with William Riddle, who was in the nation in 1781, is in 1792, and her last was born about 1812, putting her 42-52 years of age at the time of his birth. There is no Jones listed for Tombigbee or the Choctaw nation in 1781, so it’s likely that John and his brother arrived 1781-1785. Notations for the Choctaw inhabitants are not on any other census other than the 1781 when Spain took over the area. Caty was about 22-32 at the birth of her first child, and the age of 22 does seem to be more in keeping with the traditions. This has William Riddle in the area for 12 years before he married the sister of Mushulatubbee, and we know that Homomastubbee was influential at that time. William Riddle was a trader of whom Benjamin James objected. Benjamin James was likely in the area longer than William Riddle, and married much sooner. In 1830 Adam James has adult children, which puts him born more than likely in the 1770’s.

It seems that Molly was from the Oklafalaya district, (she lived on the Pearl River in 1820), whereas Robert M. Jones lived in the Okla Apetat district, it suggests that his mother moved there. Since Peggy and Molly's father also married within the Oklafalaya district then it adds another layer to the political marriages of the Choctaw in the late 18^th century. Molly and her family received preferential treatment in the education of her sons and in the treaty of 1820 and 1830 which leads me to believe she was related to one of the key players of the area. In 1820 that would have been Apuckshunnubbee, but it is unclear if and exactly what that relationship is. Given the ages, it is possible that her mother was a sister of Apuckshunnubbee, but that is not proven at this time. It is important to note that there is never a connection between Robert M Jones and the Juzan’s, Tappenahoma and Oklahoma. We know from Peggy's daughter Eliza Ann that Peggy was a mixed blood and that her Uncle was Pushmataha, and by all other accounts Tappenahoma and Oklahoma were full bloods, so it appears that Tappenahoma and Oklahoma weren’t full siblings of Peggy or Delilah, and that they were older.

We don’t know anything about Delilah, who she married or anything other than the fact her children were minors in 1830. This would have them born no earlier than 1810, and likely 1810-1820. Since Delilah dies shortly after the treaty, I suspect she was close or over 50 at that time, so her children may have all been over 10 at the time of the treaty. If she was older than Oklahoma, she would have to be born before about 1784, (46 in 1830). If she were born 1780, then she was 30-40 if her children were born 1810-1820. Her son Joseph P Lancaster was sent in April 1831 to the Choctaw Academy along with his cousin James Trahern, and James' cousin (paternal) George Washington Trahern. Joseph died 1850's in Jackson. His elder sister Betsy died prior to him and land records say she had no heirs. His sister Susan Lancaster married Harden Taylor, and lived next to Susan Nubbee Craft in Smith in 1850, her husband is listed in Indian territory as a white in the 1860 census. We know little of Charity/Charlotta and the other sister Sarah.

We also know that Peggy’s daughter’s Mary and Delilah both married 1820-1822, suggesting they were close to the age of 20, so Peggy was likely born 1780 or earlier. Peggy’s children give perhaps the clearest picture of her siblings, her first child is named Mary, after her aunt?, and her second Delilah after her sister. Peggy and Delilah may be half Choctaw instead of the full we have always suspected. Peggy’s other daughter’s Rebecca, Lucy and Eliza Ann may also give clues to any additional relatives. We know Pierre was named for the father of Charles, or for Charles himself, whose likely baptismal name was Pierre Charles Juzan (family tradition is a saint name, generally the same for the family, in the Juzan’s only the father, first son (elder brother of Charles) and grandfather are available, but the name Pierre is given for all of them. The elder brother of Charles went by Francis, even though his baptismal name was Pierre Francois Juzan, while the father of both went by Peter or Pedro, his name was Pierre Gabrielle Juzan in baptismal records. He named his first son after his father Pierre Francois Juzan.) Jackson appears to be named after Andrew Jackson, and William has no known namesake.

In 1822 two sons ages 14 and 12 are mentioned as attending the Mission School at Juzan’s. (born 1808 and 1810). I am guessing this is William and Jackson Juzan as Pierre was older than that in 1822 (he was in his 20's when he attended Choctaw academy)

1Testimony of Lucy King says that Mushulatubbee only had one daughter who survived childhood.

Choctaw Relationship Part 3

The Choctaw Nation at one time occupied most of Mississippi and the coastline of the Gulf of Mexico in Louisiana, Alabama and the panhandle of Florida. They were a nation of several matriarchal clans. Cushman, who relates a great respect for the Choctaw, (although I find him a tad bit prejudiced in favor of those who chose Christianity for my taste), relates that it was common practice if the Choctaw could afford to do so, to set aside a certain number of livestock at the birth of a child. These were never sold, and became the property of the child when he or she reached adulthood and married. The Choctaw were also, by all accounts I have read, very successful farmers, with corn being prominent amongst their crops. I have read that they often sold their excess produce to white settlers, and their mastery of agriculture was far past those of their white counterparts. While "fear" of being attacked in their sleep seems prevalent as one of the reasons the whites in Mississippi wanted the Choctaw removed from their homes, I wonder how much of it as not also jealousy of not only the volume of land the Choctaw possessed, but their ability to do a better job farming it.

Anthropologist and early Native American historians suggest the Choctaw tribe became so around 1700, and were a conglomeration of many smaller tribes who came together as one tribe when the Europeans arrived. This merging of cultures produced the two Moieties, the western and eastern. Although traditionally women did remain within their own village, basket and pottery patterns show that in fact at least some women did move to their husband’s village, and the evolution of the Choctaw traditions and language evolved. The Civil Wars of the earliest Choctaw histories result often from these tribal differences, and were often prodded by the French, Spanish and British, who had factions of loyalty within the different districts.

The earliest intermarriages between the Choctaw and their European neighbors aren’t recorded, yet we know that Moshulatubee had one mixed blood wife who was said to be only ¼ Choctaw, given her age, it is evident that marriages did exist far earlier than the mixed blood progeny so clearly documented. The documented connections between the mixed blood progeny and some of the Chiefs show a pattern. European men who married and lived among the Choctaw married the female relatives (sisters and nieces) of the Mingos and various headmen within the villages. While some leadership positions were considered hereditary, the accomplishments and fitness to perform the role was always considered first. First and foremost was always their ability as a warrior. When looking at succession as inherited, I suspect, the eldest nephew was always considered first. We see several leadership positions among the Choctaw, each with a particular role, and title. These were Hopaii Imataha (also seen as Payomingo), the war prophet, Hatak Anumpli, the Chiefs speaker, Hatak Holitopa, beloved man, Tisho Mingo, assistant war chief (often village chiefs), Ishatahullos, holy men, and Shulustamasabe, Red Shoes who were War leaders.

The status categories among the Choctaw can be divided into these levels, the top was the Mingos and War chiefs, next were the beloved men, followed by the warriors, and last men who had not killed an enemy. Once an individual held the title, he was also called by that title, which is difficult in tracing family ties. There are several cases in the Armstrong rolls, and later, in which an individual was recorded by their title. The roles or positions were considered to be among the highest within the village and districts, and all were considered leaders. A class system did clearly exist, it is evident from testimonies, that the families associated with these leaders intermarried, and produced an elite level. All of the documented mixed bloods (whose Choctaw mother’s family is known), prior to 1832 come from this elite level, but their full blood kin also continued this practice. Perhaps some of the clearest evidence of these connections is found in1875 testimonies in Blue County. An individual born to the elite class was more likely to attain power and leadership roles, but they still had to prove their worth. White men who married into the nation married into this elite class.

It was against their belief to marry within their own clan, and the children of the clan were more under the control of their matriarchal uncle than their father. The succession of leadership was not always hereditary, although often the nephew (son of the sister) of the preceding Chief did assume leadership. I have not found a complete listing of all the Clans, but the districts were: Okla Hannalli (people of Six towns), Okla Tannap (people from the other side), and Oklafayala (People who are widely dispersed). Within the nation were two distinct Moieties, Imoklashas, the elder and Inhulalatas¹, the younger. Each moiety had several clans, known as Iskas, It is estimated there were about 12 Iska’s altogether. It is speculated that it wasn’t marrying within your own Moiety that was considered taboo, but rather within your own Iska. Each village consisted of at least two groups, and ceremonies were separated by the clan and status level. The burial of an individual within one Iska was performed by the other. Children belonged to the Iska of their mother. Identity was established first by Moiety and Iska, so a Choctaw identified himself first as Imoklasha or Inhulata and second as Choctaw.

It is important when doing any kind of genealogical research to consider the clan system, although, after the exposure to the white man, several families of mixed bloods did marry their cousins, often tracing lineage will require careful consideration of where the family lived, and the time frame. Prior to 1830, marriage of two individuals within their own Iska among the Choctaw was rare, if it happened at all. I have found several instances of the same name used across multiple generations, and often several times within a generation, so it is useful to remember that even after removal, the Choctaw settled into areas closely related to the clans they originated from in Mississippi, even though they may have lived in a separate district than the one they came from. Children of white men tend to be known only by their European names, and the existence of a Choctaw name is not generally documented. After the missionaries arrived, the advent of European names to full blood is evident.

From what I have read over the years, the matriarchal society is common within most of the American Indian nations, and perhaps the white man may wonder why. For me, I find the explanation partly in something my philosophy teacher tried to teach my class over 15 years ago. (Keep in mind, this was before DNA testing.) He used a common statement, made for eons that you always know who your mother is, but you never truly know who your father is. While philosophy is not my intent of these pages, I believe that because women were the givers of life, and with the belief system that most of the American Indian cultures had in regards to a masculine and feminine creator, the matriarchal system makes sense. While duties and roles were clearly defined, women had councils and were as influential as their male counterparts in the American Indian society. When a man married, he ended his affiliation with his birth clan, and became part of his wife's clan. That is a profound difference from that of white society in the late 18th and 19th centuries.

After removal, and the advent of the missionaries, we see a shift of the government of the tribe to a patriarchal society, however, if you read testimonies of the Choctaw even as late as the Dawes Rolls, you will see that the maternal link still exists. For example, a Choctaw man with an illegitimate son whose mother was a white woman legally adopted his son after she died. Among the Choctaw even in the 1880’s the adoption was necessary so that his son could be recognized as a Choctaw. His testimony in 1904 stated that children were affiliated by the tribe of their mother. The 1899 census cards show the matrilineal connection as well, orphaned children are often with their mother’s family, sometimes even distant cousins, and rarely with their father’s family. It is perhaps for this reason we have one family with what is termed freedman connections with an individual on the Freedman roll, and his children on the Choctaw Rolls. Jack Riddle’s mother was a former slave, his father was Choctaw, he is on the Freedman roll, but his children, whose mother was a full blood Choctaw, are on the Dawes as Choctaw. Many of the Choctaw Freedman indeed are Choctaw, but they are the offspring of a Choctaw Man and his slave, thus they aren’t Choctaw, and even those with a Choctaw mother were not looked upon favorably among the Choctaw. Racial prejudice did exist.

The Choctaw had multiple wives, and the practice was not outlawed until the late 1830's. I haven't seen any documentation to verify the fact, but marrying sisters, or close female relatives seems to have been common. Chief Pushmataha explained the fact that he had 2 wives when asked by replying that there were more women than there were men, and that it was unfair for a woman to go without a man just to keep to having one wife. Personally, I find this answer a little humorous. In 1838, Robert Cole’s testimony gave some insights into family relationships. His half brother was in fact his cousin, son of his mother’s sister. His son could also be his nephew, son of his sister. A son in law would be a man married to either his niece or his daughter. One other term, found in testimonies, is “kind of brother”, and it isn’t clear, what it means, I suspect, it may in fact mean children of the same father, but of a different mother’s (probably not siblings), or perhaps children of their maternal Uncle.

The Choctaw didn't keep track of ages, and the white man's preoccupation with it must have been hard to fathom. I read an account that stated since at the time, their was no written language, when the rolls of 1831 were done, marks were made on sticks to represent each household, and they had a system of making additional marks, and tying on smaller sticks to represent older male children, and younger children, and that these were done with great care. When all the sticks were done, they were taken to be counted. Apparently, when some tried this with Col. William Ward to attempt to stay in Mississippi under Article 14, of the Treaty of Dancing Rabbit Creek, it was less successful. Many of the claimants under article 14, were never written down by Ward, and thus we have the Net Proceeds case which took decades to settle. Testimonies from three distinct time frames can illuminate the claimants, and their families. It is perhaps most difficult for a researcher to trace the Mississippi Choctaw, who while never leaving Mississippi, are not found on any census, while their brethren in the new nation are at least documented in 1856, 1885, and 1896. Testimony was taken in 1838, 1844 and 1875 from claimants and their heirs. A two volume book, found in Washington, D.C, and in the Oklahoma Historical society has transcriptions of these testimonies. Also, there are land testimonies, a separate entity that also discusses some of the earliest family records that existed within Mississippi. Often these testimonies are overlooked by genealogists and historian’s alike, and erroneous connections have been made and published that contradict these testimonies. Often the source is an oral tradition 40 or more years removed from those that testified.

Another common fallacy is that each native name is unique. Names were phonetically spelled, especially in the earliest documents, and thus are spelled a variety of ways. Also, words in the Choctaw language at times can be very close in sound, so we don’t know for sure any name is the absolutely correct one, and census documents of 1856 in the Choctaw Nation and on the Armstrong Rolls will show individuals with identical or very similar names. Names were not unique, we don’t suspect two people named Jane or John are the same because they have the same name, and researching the Choctaw, or any native tribe requires the same principal.

Historians tend to emphasize the breakdown of the hereditary leadership after the treaty of Dancing Rabbit Creek of 1832 however, research of the genealogy of the families yields enlightening information. The class system, and preferential treatment for leadership roles has not disappeared, it is in fact still evident as late as 1900. What has changed by the mid 1850’s is a political system of two parties, one made primarily of full bloods, the other of mixed, and the elected terms of leadership. The prerequisite of education also tends to add weight to the merit of the elected Chiefs, yet Coleman Cole, who was chief during the settlement of the Net Proceeds case could neither read nor speak English.

A look at the Choctaw politics from 1805-1832 brings to mind three chiefs, often called the last hereditary chiefs of the Choctaw. Although the matrilineal system was slowly eroded away to a political machine, the Choctaws who were prominent tended to come from mixed blood families, many of whom we know had ties to those last three. The following is a look at the districts. From 1800-1900, we have a total of 45 Chiefs, from the separate districts, and from when the nation combined to one individual acting as principle chief of the whole nation. After 1834, terms for the Chiefs were generally 4 year terms, as the Choctaw had created their own system of government modeled after the United States. Of these 45 Chiefs, only 13, were full bloods, and we have 7 linked directly to Chief Pushmataha, and his nephews, 10 who descend from the same lines as Moshulatubee, and 10 who descend from Shumaka, and are presumed to share a lineage with Apuckshunnubbee. Of the remaining 18, 6 are full bloods, and the 12 mixed bloods have a dead end, where we can’t trace the female relative to its end. A historian of Choctaw history will be aware that in the period before 1832, especially before 1800, the white men who married into the nation married the female relatives of the local and district Mingos and leading men. Testimonies from the court of claims cases show the full blood and mixed blood kinfolk knew their lineages and relatives, but in the pursuing years, most families have lost that history.

Each town had its own Mingo under a matrilineal system, and each district had what the United States referred to as a Principal or District Chief. Prior to 1805, the chiefs were distinguished by the French, English, and American’s and Spanish by medals, given to the Mingos the government parlayed with. A Great Medal Chief was the equivalent of the District Chief. In 1786, the towns which the Mingos come from is mentioned, but historical records show that many of these men were not usually representatives in this sort of parlay, but had been sent there by Franchimastubbee while he attended a treaty with the Spanish. Among the attendee’s of 1786 were, Yockenahoma Great medal chief of Soonacha, Yoke Hoopie, Mingo of Boktuklo, Mingo Hoopie of Hashooqua, Tobaca, great medal Chief of Congeto (Oklafayala district), Pushmastubbe of Senyazo (Gorget Captian, not a Mingo), and 13 small medal Mingos with 12 other Captains. It is suspected, as he mentions meeting George Washington, that Pushmataha was among the Captains.

In 1801 a treaty is signed by Tuskona Hopaii, (lower towns) Toota Humma, Homo Mastubby,(six towns) Oak Chume, (upper towns) Poos Coos, (lived near Chickasawhay ² he signs a treaty in 1803 giving land to the U. S. near this river) and several of their captains.

In the treaty of 1802 we see a clearer picture of the system by which the districts were represented. Signing for the lower towns and Chickasawhay are Mingo Tuska Hopaii, Pushmataha, and Mingo Poos Coos 1^st and 2^nd, signing for Six Towns was Tuskahoma, Homomastubby, Latalahomma, and Mooklahoosoopoieh. The Upper towns were represented by Oak Chume, and TuskeMaiby.

It isn’t until 1805 we see the three best known Chiefs for the districts, Oklafayala (western) is Apuckshunnubbee, Oklahannali (Six Towns) is Pushmataha, and Okla Tannap (Eastern) is Homo Mastubby, father of Moshulatubee. It is also evident, that Mingo Poos Coos, who had represented that district, is no longer Chief, having likely died.

Okla Hannalli

Okla Hannalli, seen commonly to refer only as to the Six Towns, was geographically the lower district of the Choctaw Nation. Among the towns in the district were Koosa or Kunsha and Chunkee. Its present day counties include Jasper, Newton, Lauderdale in Mississippi and part of Washington County in Alabama. The best known mixed blood families from this area were the Garland and Juzan families.

Thus we have known Okla Hannalli Chiefs from 1801 until the three district system was abolished during the civil war. Many of the historical accounts of the Choctaw give an incomplete listing of these chiefs, and virtually none of the historians have researched the genealogy of the tribe.

Key to colors

Blue-Pushmataha relative Red-Moshulatubee Relative Purple- Apuckshunnubbee relative

Old Nation, (Mississippi)

1801-1805 TUSKONA HOPIA, MINGO PUSH COOS (KUNSHA)

1805-1824 PUSHMATAHA

DEC 1824-JUNE 1825 OKA LAH HOMMA, nephew of Pushmataha³

JUNE 1825 TO SEPTEMBER 1828 TAPPENAHOMA, Another nephew of Pushmataha

SEPT 1828 TO 1834 JOHN GARLAND Nephew of Pushmataha

NITAKECHI ** Presumed Nephew, may be from male sibling

**1829 through 1832 was a time of turmoil within the nation. The US government was pushing for emigration as agreed in 1820, and the Choctaw, mostly the full bloods, were trying to avoid any further treaties that ceded land. The politics at one point were so volatile that the Choctaws were on the brink of a Civil war. Nitakechi and his followers refused to recognize leadership of Garland, so from 1830-1832 it depends on the viewpoint in some cases on who was actually the Chief. Primarily among the full bloods, Nitakechi was acknowledged, but among the mixed bloods, and from the government John Garland was recognized for part of this time frame. By 1832, it is clear that Nitakechi is Chief as he places his nephews in charge of emigration of his towns, and emigrates with them.

New Nation, Pushmataha District

1834-1838 NITAKECHI nephew of Pushmataha

1838-1841 PIERRE JUZAN⁴ nephew of Nitakechi

1841-1844 NITAKECHI nephew of Pushmataha unproven

1844-1846 ISAAC FOLSOM son of Nathaniel Folsom, related to Moshulatubee

1846-1850 SILAS FISHER⁵

1850-1854 GEORGE FOLSOM, brother of Isaac Folsom, related to Moshulatubee

1854-1857 NICHOLAS COCHNAUER, unknown lineage

Oklafayala

Oklafayala district, the western towns has a clearer lineage of the Mingo’s for a longer time frame. Franchimastubbee, with his second in hand Tobaca, are among the most influential Chiefs from the close of the Choctaw Civil war in the 1750’s until the mid 1790’s. Turner Brashears, and the brother’s Michael and Louis Leflore, and their large families are from this district.

Old Nation, Mississippi

1760’S THRU 1795 FRANCHIMASTUBBEE⁶

Tobaca was his brother in law.

Simon Favre married one daughter in mid 1770’s

1805-1824 APUKSHUNNUBBE son of Peyahuma suspected he is a nephew of Franchimastubbee, as the hand picked successors, sons of Tobaca didn’t replace him.

1824-1828 or 1829 ROBERT COLE, again, suspected to be nephew of Apuckshunnubbee, his mother Shumaka was of Shokihumma descent.⁷

1828-1832 GREENWOOD LEFLORE, great nephew of Cole, Shumaka descendant

New Nation, Apuckshunnubbee District

1834-1838 THOMAS LEFLORE, son of Michael Leflore, unknown lineage

1838-1842 JAMES FLETCHER, unknown lineage

1842-1850 THOMAS LEFLORE

1850-1857 GEORGE HARKINS, Shumaka descendant

Okla Tannap

This district which lied close to the Chickasaw nation and into Sumter and Choctaw counties of Alabama included the Tombigbee River. Many of the families within this district have ties to the Chickasaw nation. Many of the mixed bloods who were prominent among the Choctaw also resided here, their father’s being, Noah Wall, Benjamin James, an Unknown Gardner, William Riddle, John Walker, and the three Folsom’s, Nathaniel, Ebenezer and Edmond.

Chief Homomastubby, also seen as Mushulatubee, or Moshulatubee the first is the first clear district Chief. Mingo Poos Coos was from Kunsha which is in the southern district, and could not be district chief of this district. Cushman gives an unclear historical account, but we know that Nathaniel Folsom married two nieces or sisters of either Poos Coos, or Homomastubbee. I suspect, given the antagonistic relationship between David Folsom and Moshulatubee, that David Folsom was not a first cousin of Moshulatubee, but likely of his father. In 1805 Edmond Folsom, David’s older brother was taking part as a second in command, but then all of a sudden, in 1820, after he agreed to work for the US to encourage emigration to the new lands, he disappears from a leadership role. His brother David is active in the politics by 1824. Interestingly enough, we have several mixed blood families, from the same town in the old nation, and there are confirmed relationships to Chief Moshulatubee among some of them. I suspect, that Nikita, wife of Ebenezer Folsom, and the wife of Edmond Folsom, (who lives in the same village), were daughters of one of the local Mingos or headmen.

Old Nation, Mississippi

? to 1805 unclear

1805-1816 Homomastubby/Moshulatubee I presumed nephew of Poos Coos

1816-1832 Moshulatubee II son of Homomastubbee

1829-1832 DAVID FOLSOM Nephew of Homomastubbee⁸

New Nation

1834-1836 MOSHULATUBBEE II

1836-1838 JOSEPH KINCAID Nephew of Moshulatubee

1838-1842 JOHN McKINNEY , unknown lineage, wife was a daughter of Daniel McCurtain

1842-1846 NATHANIEL FOLSOM, Nephew of Homomastubby

1846-1850 PETER FOLSOM, son of Edmond Folsom, unknown lineage

1850-1854 CORNELIUS McCURTAIN, nephew of Robert Cole, Shumaka descendant

1854-1857 DAVID McCOY, unknown lineage

COMBINED DISTRICTS (1857-1860 were called Governors)

1857-1858 ALFRED WADE unknown lineage

1858-1859 TANDY WALKER, great nephew of Moshulatubbee

1859-1860 BRAZIL LEFLORE, brother to Greenwood, Shumaka descendant

1860-1862 GEORGE HUDSON, mixed blood, unknown lineage

1862-1864 SAMUEL GARLAND, son of John Garland

1864-1866 PETER PITCHLYNN son of John Pitchlynn, great nephew of Moshulatubbee

1866-1870 ALFRED WRIGHT, full blood

1870-1874 WILLIAM BRYANT, lineage unknown

1874-1878 COLEMAN COLE, son of Robert Cole, Shumaka descendant

1878-1880 ISAAC GARVIN, Father Henry Garvin, unknown Choctaw lineage

1880-1884 JACK McCURTAIN, Shumaka descendant

1884-1886 EDMUND McCURTAIN, Shumaka descendant

1886-1888 THOMPSON McKINNEY, full blood

1888-1890 BENJAMIN SMALLWOOD, Shumaka descendant

1890-1894 WILSON JONES, son of Nat Jones, Unknown lineage

1894-1896 JEFFERSON GARDNER⁹, Unknown lineage

1896-1900 GREEN McCURTAIN, Shumaka descendant

1 According to a court of claims testimony of Robert Cole these were not the two moieties or clans, but instead they were tokinholitta to which he belonged and cushapoglea the other. Could not marry within own clan. Children belong to clan of mother. Every person's clan is known, attend to each other's funerals. Captains and officers are selected from most suitble. Each clan takes care of their own poor and infirm. Before Doaks stand if married within an uncle would take woman away from husband and whip her.

2Recent found that he was chief of Kunsha (Koosa).

3 I doubt he was ever chief but he does testify in 1844 that he is the brother of Tappenahoma and the nephew of Pushmataha

4 Pierre is the great nephew of Pushmataha, and was the nephew of Oka Lah Homma, and Tappenahoma. It is presumed he is also a nephew of Nitakechi, or a relative by most historians, but there is doubt as to this relationship.

5 Silas Fisher is presumed to be the son of Joseph Fisher and Elizabeth Brashears, her mother is supposedly the daughter of Apuckshunnubbee by most researchers, I tend to believe she was a relative rather of Franchimastubbee, and also of Apuckshunnubbee.

6R. Turner Brashears had close ties to him, and it is suspected his wife was Apuckshunnubbee’s daughter or his niece, one historian suggests his wife was a daughter of Franchimastubbee. I think most likely given the time frame his first wife was a relative of Franchimastubbee.

7A recent find of a letter of Coleman Cole has me doubting this at this time

8 The family relationships of Poos Coos and the Folsoms come from Cushman and as we learn more, it is becoming more clear that there is room for doubt that David Folsom was a relative.

9 Although I can’t link Jefferson to a line of the three Chiefs, he is a descendant of Michael Leflore of Oklafayala district, and James Gardner of the Moshulatubee district in the Old Nation. Given the time frame, it is likely he descends from some Mingo lines.

Choctaw Family relationships Part two

After reading over half of the court of claims testimonies from 1838 through 1845 and well over two thousand Dawes files, I am still not an expert on traditional family relationships and how the Choctaws viewed them. Part one was a factual look at the usage of family relationships from historical sources. It is a guideline for the complex family structure in that it shows that the Choctaw had names for just about every relationship one could imagine. However, I think there were subtle distinctions that historians and genealogists are still struggling with today.

It is not uncommon to see the term "distantly related" in the court of claims testimony. In some cases, I know the relationships are on the paternal side, but in other cases you may see, "distantly related and calls him Uncle". At that you may think, "huh?". I think it could mean great Uncle, but to be honest I am not sure. I have also seen the terms "distantly related and calls him nephew", I think that is similar and probably a case where the person was the great Uncle of the person he was testifying for. I think so, but given that members of the same clan may have had the honorary names of Aunt, Uncle, Grandmother and Grandfather (as they do among the Creeks), it is difficult sometime to determine exactly what that means. I have seen testimony that clearly states they are of the same clan but not related, but that is rare.

I am sure at this point when I read "brother and cousin", that means a maternal cousin, and is commonly something  used by both mixed and full bloods in earlier records (pre removal) and exclusively by full bloods in later I records (dawes files and even probate cases in the 1920's). Yet again, I ran across a testimony that said someone was their cousin and they called him Uncle. In this case the individuals were over 40 years apart in age, so it makes me think that the speaker did not understand the cousin concept, and was probably a descendant of a maternal cousin of the individual. Probably. See that's the point. Nothing is clear, and sometimes the more you read the more complex.

A lot depends on the person who is giving the testimony. In early testimonies, there is a great disparity on the understanding of typical European concepts such as age in years and family relationships. Some full bloods seem to be more aware, and there testimonies are a bit clearer, while others have no idea of the ages of their own children, and sometimes even, the names of their own relatives. It was traditional in the Choctaw culture that a husband called his wife so and so's mother, and the same thing went for the husband. What I didn't know is that family members may also do the same and not know the proper name. It is also clear that they also had nicknames and proper names, and in the same testimony one may see a husband give the name Hatona and the witness Imahatona and they are the same person.

Later testimonies are much different than the early ones. Mixed blood families follow traditional European concepts of families, and the full bloods, while they may still use and consider the traditonal Choctaw family structure in their family concepts, have a fuller understanding of the European one, and so they will clarify the relationship. In early testimonies clarification of adopted children's status (most often the orphaned children of their own child or their sisters children) is made, whereas in later testimonies the person's relationship is specifically stated as niece, nephew or grandchild.

The one theme consistent in the early testimonies is that the people who gave the clearest testimony often were leaders, Captains, Mingos, and Lighthorse men and even if they weren't educated they seemed to have a better understanding. It is almost as if they were "educated" and the full bloods who weren't leaders were "uneducated" when you read their testimonies. They seemed to grasp the importance of the testimony, and had in general gave clearer and more thorough information.

To be honest, it is thanks to Robert Cole and Coleman Cole that insight into the family relationships is truthfully made. Coleman Cole was educated, and Robert Cole was not, but both seemed to understand that there was a difference between the Choctaw view of family and the European or American one, and they are the most specific in the testimonies they gave for their family and as witnesses for others.  The following is an example of a testimony of Robert Cole.

"Eden Nelson is his nephew and he is related to all the Nelsons to the same degree. Mohala married his niece, he calls him son in law. Muscoga is his brother in law. Istacapona is a kind of brother. Istamonachubbe is his nephew. Billy Frazier and himself are half brothers, sisters children. Daniel McCurtain is his brother in law. Joe Perry is kind of a brother in law, Charles Frazier is his brother in law. He calls Atoka his son, a white man would call him nephew..."

The use of "kind of" isnt' unique to his testimonies. A best guess is that it is either a relative that is his Uncle's children or his father's, or both. Now Robert Cole was the son of a white man, so in his case the best guess, would be these relate to an Uncle's children, but it is entirely unlikely we will ever truly understand the exact meaning of that phrase.

Traditional Choctaw Family Relationships Part 1

Relationship	Choctaw word	Usage
Grandfather	Imafo	Both sexes
Grandmother	Ippockni	Both sexes
Father’s sister’s husband	Imafo	Both sexes
Father’s sister	In* Huckni	Masculine
Father’s sister	Ippokni	Feminine
Father’s sister’s son	In* ki	Both sexes
Father’s sister’s son’s wife	Ishki	Both Sexes
Father’s sister’s daughter	In* Huckni	Masculine
Father’s sister’s daughter	Ishki or Ippokni	Feminine
Father’s sister’s daughter’s husband	Imafo or In*ki	Both sexes, Feminine
Father’s sister’s son’s son	In*ki	Both Sexes
Father’s sister’s son’s daughter	Intek In*nakfish or Itibapishi	Masculine Feminine
Father’s sister’s daughter’s son	In*nakfi In*nakfish	Feminine Masculine
Father’s sister’s daughter’s daughter	Intek In*nakfish or Itahapishili	Masculine Feminine
Father	In*ki	Both Sexes
Mother	Ishki	Both Sexes
Father’s brother	Inkitoba or Ikusi In*ki or In*kitobe or Inkusi	Masculine Feminine
Father’s brother’s wife	Ishki	Both Sexes
Mother’s sister	Ishki or Ishkitoba Ishkusi	Both Sexes
Mother’s sister’s husband	In*ki	Both Sexes
Mother’s sister’s daughter	Isotek	Feminine
Mother’s sister’s son	Iso or Iso Nakni	Feminine
Mother’s sisters son’s wife	Ipok	Feminine
Mother’s sister’s daughter’s husband	Iyup	Feminine
Mother’s brother	Immoshi	Both sexes
Mother’s brother’s wife	Ihaiya	Both sexes
Mother’s brother’s son	Iso	Masculine
Mother’s brother’s son’s wife	Ipok	Masculine
Mother’s brother’s daughter	Isotek	Masculine
Mother’s brother’s daughter’s husband	Iyup	Masculine
Eldest sister	Imanni	Feminine
Sister	Intek	Masculine
Youngest sister	In*nakfish	Feminine
Sister’s husband	Imalak	Both Sexes
Brother	In*nakfi	Feminine
Eldest Brother	Imanni	Masculine
Youngest Brother	In*nakfish	Masculine
Brother’s wife	Ipok	Feminine
Brother’s son	Ipok Nakni Iso or Imailla	Feminine Masculine
Brother’s daughter	Isotek or Imallatek Ipok or Ipok tek	Masculine Feminine
Sister’s daughter	Iso tek Imbitek	Feminine Masculine
Sister’s son	Imhaiya Iso or Iso Nakni	Masculine Feminine
Mother in law	Ippokni Ipochi Ohoyo	Feminine Masculine
Father in law	Ipochi Imafo	Masculine Feminine
Husband	In*hatek	Feminine
Wife	Iteckchi	Masculine
Son’s wife	Ipok	Feminine
Daughter’s husband	Iyup	Feminine
Son	Iso Nakni or Imailla	Both Sexes
Daughter	Iso Tek or Imaila Tek	Both sexes
Grandson	Ipok Nakni	Both sexes
Granddaughter	Ipok Tek	Both Sexes
Husband’s brother	Imombalaha	Feminine
Husband’s sister	Ipo	Feminine

n* is nasal sound. The Charts from Swanson do not necessarily give the relationship for both sexes in every case. ” Most of these terms had a more extended application. Those for grandfather and grandmother covered all ancestors and all individuals of the same generation as the grandfather and grandmother, at least those closely related to them. Unless limited in some way of which we now have no knowledge, it would extend to the boundaries of the tribe. In such cases it is usual to find that the unmodified word is original. As noted above, ippokni, "grandmother," resembles ipok rather closely, but imafo, "grandfather," does not, and so it seems possible that ipok and ippokni were differentiated from the same original word. As has been suggested, inhukni may also be derived from it.” ¹

Definitions of words, the term his or hers was used to determine masculine versus ²feminine usage

In*ki – noun meaning father

In*ki Ansha - Legitimate

In*ki Iksho - Illegitimate

In*kitoba - Stepfather

Ipochi Ohoyo –his mother in law

Imalak - His brother in law, a man’s sister’s husband and brothers

Imalakusi -His brother in law, a wife’s brother’s and cousin’s

Imalukus Ohoyo - His sister in law

Imafo- grandfather, embraces all brother’s of grandfather, used by both sexes

Imoshi/Immoshi/Amoshi- Uncle, used for both sexes, brother of mother

Ippokni-grandmother, used by both sexes

Imombalaha- her brother in law

Ipok- son or daughter in law, and grandchild

Ipok Nakni- grandson

Ipok Tek- granddaughter

Iso- offspring

In*nakfi- her brother, his sister

In*nakfish-her youngest sister, his youngest brother

Iso tek, also Oshetik, daughter

In*tek- his sister (literally In* means his

Ipo- sister in law

Ipochi- his father in law

Iso Nakni - also Alla Nakni – son, in 3^rd person seen as Ushi

Imanni/Amanni- His eldest brother, her eldest sister

Ipochi Halloka- His father in law

In*huckni- his Aunt, the sister of his father and her female relations

Ishki – a mother, used by both sexes, also refers to a mother’s sister’s

Ishkitoba-stepmother

Ishkitopa

Ishkusi

Imhaiya

In*tek or Antek -His sister

In*haiya- his brother’s wife, his Uncle’s wife, etc, his sister in law

Imbitek

Imalatek

Ihaiya - brother

Itahapishilli

Itibapishi

Iyup – a son in law

In*hatek - her husband, her man her lord

In*hatek Illi -widow

Itekchi-wife

Impusnakni- a woman’s relation to her husband’s brother’s, uncle’s and nephews.

English to Choctaw definitions, note Byington didn’t specify usage as he did in Choctaw to English conversion

Brother Anakfi, Amanni, Imanni, In*nakfi, In*nakfish, Itibapishi, Itibapishi aliha, Itibapishi fehna, Nakfi, Nakfish

Brother in law Amalak, Annolakun, Amombalaha, Imaiyapik, Imalak, Imalak kusi, Imombalaha

Aunt Ishki, Ishki toba, In*hukni

Cousin An*ki, Apokni, Amafo, Amoshi, Imanni, Impumakni, Itibapishitoba, Nakfish

Father An*ki, Chin*ke, ikbi, In*ki, Pin*ki, Tikba

Father in law Amafo, Imafo, Naloka, Ipochi, Ipochi Halloka

Mother Chishke, Hashki, Ishki

Mother in law Ippokni, Ipochi ohoyo, Ipokni, Ohoyo Halloka

Sister Antek, Amanni, Imanni, In*nakfish, Intek, Itibapishi, Nakfish

Sister in law Amalak, Usi Ohoyo, in*haiya, Malakisohoyo, Impusnakni, ipo

Niece Ibitek

Nephew Ibaiyi

Uncle Anki, Amoshi, Hatak tin*kba, Imoshi

1 John R. Swanton, Source Material for the Social and Ceremonial Life of the Choctaw Indians (Washington, D.C.: United States Government Printing Office, 1931) 85-90, Questia, 12 Oct. 2009 .

2 Byington, Cyrus, A Dictionary of the Choctaw Language, Edited by John R. Swanton and Henry S. Halbert, Smithsonian Institute, Bureau of American Ethnology, Bulletin 46, Washington Printing Office, 1915

Analysis of the beneficiaries of the Treaty of Dancing Rabbit Creek

Analysis of Treaty of Dancing Rabbit Creek

By district (not including provisions based on acres of cultivation, specific gifts)

Nitakechi 22 sections

Mushulatubbee 40 sections

Leflore 33.5 sections

Lived outside CN (mostly near Jackson) 9.25 sections

Unknown 7 sections

Out of Nitakechi district, 5 sections went to him and his son, 4 sections went to full bloods without a known relationship, and the remaining sections went to members of the Kunsha family group, see below (Juzans, Oklahoma, Tappenahoma, and two Garlands) 4 sections also went to Allen Yates and his wife.

Out of Mushulatubbee district 6 sections went to him and his sons, 3 sections to the James family, the Nail family had 3 sections, 1 section went to Choccohuma and the rest went to either the Pitchlynn or Folsom family except the 1.5 sections to Robert M. Jones

Out of Leflore District, of those where location is known, 4 sections went to full bloods, and the bulk went to the Leflore family and their relatives. The Vaughn Family group got 5.5 sections, and the Turner Brashears group got 3 sections.

The signers included 3 from Mushulatubbee district, 7 from Nitakechi and 5 from Leflore and one that I can't determine if he's from Nitakechi or Leflore, of the signers, only 3 maybe 4 did not benefit from the supplement.

Interpreters married into Choctaw nation

Middleton Mackey

John Pitchlynn (Ebenezar Folsom's dtr) and his three sons Silas, Thomas and Jack Pitchlynn

Folsom Family or married to a Folsom (Nathaniel's line only)

David Folsom

Peter Pitchlynn

Israel Folsom

Jacob Folsom

James Campbell

Giles Thompson (married to Walls)

Noah Wall (Lucretia Folsom)

Thomas Wall

David Wall

Descendants of Shumaka (Leflore/McCurtain/Nelson/Cole) or their husbands

Robert Cole

George W. Harkins

Louis Leflore

Benjamin Leflore

Garret Nelson

Samuel Long

Vaughn Brashears *note he is also listed with his family connection, wife a Leflore

Reuben Harris

Daniel mcCurtain

Willis Harkins

Greenwood Leflore

*Polly fillecuthy was the half aunt of Greenwood Leflore

Descendants (or husbands) of Turner Brashears (Franchimastubbee/Tobaca relative)

Thomas Everidge

Silas D. Fisher

Vaughn family relatives (includes Zadoc Brashears relatives)

James Vaughn

Turner Brashears

Vaughn Brashears

William Trahern

Wesley Trahern

Kunsha Family group (Pushmataha/Nahotima/Happy Bird)

Samuel Garland * married to daughter of John Pitchlynn

John Garland

Oklahoma

Pushmataha's widow

Tappenahoma

Charles Juzan

Peggy

Delilah

William Juzan

Pierre Juzan

John Bond *wife Rebecca Juzan*

Nitakechi and Nails *claims Emily Yates was niece*

Henry Graves

Robert Nail

Molly Nail

Allen Yates and his wife Emily

Nitakechi

James family

Susan Colbert

Benjamin James

relatives of Molly

James L. McDonald

Robert M. Jones

James Hamilton

probably Alexander Mckee ** known he is son of John Mckee**

Mushulatubbee

himself and his two sons Hiram and James Madison

*John Pitchlynn was married to his niece, and Thomas was his nephew

Unknown Fullbloods

Samuel Worcester

T. Magaha

Iahokatubbee

Eyachoharbia

Unanatubbe

Choccahoma

Little Leader

Capt Red Dog (Ofahoma)

Hopaii Chahubbi

Unknown

Michael Leflore, wife from Okla falaya, uncle to Greenwood Leflore

Moses Foster

Samuel Foster

Louis Durant

Following likely Full bloods

Charles Scott

Phillip Hays (Jr or Sr? a trader Phillip Hays married into Leflore district(

J. Doke

George Hunter

Charles Scott

Article 15

To each of the Chiefs in the Choctaw Nation (to wit) Greenwood Laflore, Nutackachie, and Mushulatubbe there is granted a reservation of four sections of land

Article 19

. Colonel David Fulsom four sections Robinson Road, Mushulatubbe District

Two Sections

To I. Garland, (John Garland) Hassawaoli Creek, Nitakechi District

Colonel Robert Cole, Yalobusha, Leflore District

Tuppanahomer, Tappenahoma, Lost Horse/Pante Creek, Nitakechi district

John Pytchlynn, Interpreter, Mushulatubbee distrit

Charles Juzan, Lost Horse Creek, Nitakechi District

Johokebetubbe, (?Iahokatubbee, Chickasawhay River) Nitakachi district

Eaychahobia, Eyarchohuparye on Armstrong, Capt, Pante Creek Nitakechi district

Ofehoma (Capt Red Dog) Hanging Racoon Village Leflore District

• prior to treaty, David Folsom and John Garland claimed to be Chief over Mushulatubbee and Nitakechi. Robert Cole and Tappenahoma served as chiefs 1825-1829.

Supplement

Two Sections

Pierre Juzan, Tombigbee, Nitakechi District

Peter Pitchlynn, Near Robinson Road, Mushulatubbee District

G. W. Harkins, Yalobusha, Leflore District

Jack Pitchlynn,dead, widow on Sukenatcha, Mushulatubbe District

Israel Fulsom, Suckenatcha, Mushulatubbee District

Louis Laflore, Yazoo valley, Leflore District

Benjamin James, Tombigbee, Mushulatubbee District

Joel H. Nail, Buckatuna Creek, Mushulatubbee District

Hopoynjahubbee, ?Hopaii Chahabi Capt Chickashaway, Nitakechi district

Onorkubbee, Unnatanubbee on Armstrong, Black Creek Leflore District

Benjamin Laflore waters Pearl River and Young Warrior, North side, Leflore District

Michael Laflore Little Black River, Leflore District

Allen Yates and wife Buckatuna Creek, Nitakechi District

shall be entitled to a reservation of two sections of land each to include their improvement where they at present reside, with the exception of the three first named persons and Benjamin Laflore, who are authorized to locate one of their sections on any other unimproved and unoccupied land, within their respective districts.

section and a half of land, (to wit)
James L. McDonald Outside Choctaw Nation, Jackson, Leflore District
Robert Jones near Factory, Mushulatubbee District
Noah Wall Mayhew Mushulatubbee District
James Campbell Mayhew, Mushulatubbee District
G. Nelson Yalobusha, Leflore District
Vaughn Brashears, Honey Island, Leflore District
R. Harris Yazoo Valley, Leflore District
Little Leader, Sukenatcha, Mushulatubbe District
S. Foster Yalobusha, Leflore District
J. Vaughn, Chickashaway River, Mushulatubbee District

L. Durans,Long Creek, Leflore District
Samuel Long Black Creek Leflore District
T. Magagha, ? Can't find him
Thos. Everge, Leflore district
Giles Thompson Mayhew, Mushualatubbe District
Tomas Garland, (Thomas Wall), Mayhew Mushulatubbe District
John Bond, dead, widow on Tombigbee, Nitakechi district
William Laflore Yazoo valley, Leflore District
Turner Brashears Yazoo Valley, Leflore District
the two first named persons, may locate one section each, and one section jointly on any unimproved and unoccupied land, these not residing in the Nation; The others are to include their present residence and improvement.

Also one section is allowed to the following persons (to wit)

Middleton Mackey, near agency, Mushulatubbee district

Wesley Train, Shoknacha Creek/Tombigbee Nitakechi District

Choclehomo, Yanilla Village 4 miles from agency Mushulatubbee district

Moses Foster, Honey Island

D.W. Wall, not listed separately from his father, was teacher at Juzan's Mushulatubbee District
Charles Scott, Not on armstrong
Molly Nail, Mushulatubbe district, as Nelly nail, near agency
Susan Colbert, who was formerly Susan James,
Samuel Garland, Robinson Road, Mushulatubbee District
Silas Fisher, Leaf River, Leflore District
D. McCurtain, old Natchez Trace, Leflore District
Oaklahoma Tombigbee River South (? was on Lost horse creek) Nitakechi district
Polly Fillecuthey, setpiah creek, north of Natchez Trace, Leflore District

John Pitchlynn has long and faithfully served the nation in character of U. States Interpreter, he has acted as such for forty years, in consideration it is agreed, in addition to what has been done for him there shall be granted to two of his children, (to wit)

Silas Pitchlynn, and

Thomas Pitchlynn one section of land each, to adjoin the location of their father; likewise to James Madison

and Peter sons of Mushulatubbee one section of land each to include the old house and improvement where their father formerly lived on the old military road adjoining a large Prairie.

And to Henry Groves son of the Chief Natticache there is one section of land given to adjoin his father's land.

And to each of the following persons half a section of land is granted on any unoccupied and unimproved lands in the Districts where they respectively live (to wit)

Willis Harkins, lived with father, Leflore district

James D. Hamilton, outside nation, lived in Jackson

William Juzan, lived with father, Nitakechi district

Tobias Laflore, not specified, Leflore district

Jo Doke, J. Doak, not specified Leflore district ? outside

Jacob Fulsom, Nosheshia Creek, Mushulatubbe District

P. Hays, Phillip Hays, not specified leflore district ? Out of district

Samuel Worcester, not on armstrong

George Hunter, not on armstrong

William Train, Lived outside nation, Leflore district

Robert Nail not listed, living with mother, Mushulatubbee district

Alexander McKee. Lived outside Nation, Leflore District

And there is given a quarter section of land each to Delila and her five fatherless children, she being a Choctaw woman residing out of the nation; also the same quantity to Peggy Trihan, another Indian woman residing out of the nation and her two fatherless children; and to the widows of Pushmilaha, and Pucktshenubbee, who were formerly distinguished Chiefs of the nation and for their children four quarter sections of land, each in trust for themselves and their children.

All of said last mentioned reservations are to be located under and by direction of the President of the U. States.

Signers (supplement only)

Jno. H. Eaton, [L. S.]

Jno. Coffee, [L. S.]

Greenwood Leflore, [L. S.]

Nittucachee, his x mark, [L. S.]

Mushulatubbee, his x mark, [L. S.]

Offahoomah, his x mark, [L. S.] see above Leflore District

Eyarhoeuttubbee, his x mark, [L. S.] Leflore disrict vs. Nitakechi district see above

Iyaeherhopia, his x mark, [L. S.] capt Nitaketchi district

Holubbee, his x mark, [L. S.] Leflore district

Onarhubbee, his x mark, [L. S.] see above Leflore District

Robert Cole, his x mark, [L. S.] see above Leflore District

Hopiaunchahubbee, his x mark, [L. S.] Nitakechi see above

David Folsom, [L. S.] see above Mushulatubbe DIstrict

John Garland, his x mark, [L. S.] see above

Hopiahoomah, his x mark, [L. S.] Nitakechi district

Captain Thalko, his x mark, [L. S.] Mushultubbe district brother to Little Leader

Pierre Juzan, [L. S.] Nitakechi Distrtict

Immarstarher, his x mark, [L. S.] ? leflore Disttrict

Hoshimhamartar, his x mark, [L. S.] Hoshishimataba Capt Nitakechi district