Wednesday, August 5, 2009

Trail of Tears

Samuel Cloud turned 9 years old on the Trail of Tears. Samuel's Memory is told by his great-great grandson, Michael Rutledge, in his paper Forgiveness in the Age of Forgetfulness. Michael, a citizen of the Cherokee Nation of Oklahoma, is a law student at Arizona State University.
It is Spring. The leaves are on the trees. I am playing with my friends when white men in uniforms ride up to our home. My mother calls me. I can tell by her voice that something is wrong. Some of the men ride off. My mother tells me to gather my things, but the men don't allow us time to get anything. They enter our home and begin knocking over pottery and looking into everything. My mother and I are taken by several men to where their horses are and are held there at gun point. The men who rode off return with my father, Elijah. They have taken his rifle and he is walking toward us.
I can feel his anger and frustration. There is nothing he can do. From my mother I feel fear. I am filled with fear, too. What is going on? I was just playing, but now my family and my friends' families are gathered together and told to walk at the point of a bayonet.
We walk a long ways. My mother does not let me get far from her. My father is walking by the other men, talking in low, angry tones. The soldiers look weary, as though they'd rather be anywhere else but here.
They lead us to a stockade. They herd us into this pen like we are cattle. No one was given time to gather any possessions. The nights are still cold in the mountains and we do not have enough blankets to go around. My mother holds me at night to keep me warm. That is the only time I feel safe. I feel her pull me to her tightly. I feel her warm breath in my hair. I feel her softness as I fall asleep at night.
As the days pass, more and more of our people are herded into the stockade. I see other members of my clan. We children try to play, but the elders around us are anxious and we do not know what to think. I often sit and watch the others around me. I observe the guards. I try not to think about my hunger. I am cold.
Several months have passed and still we are in the stockades. My father looks tired. He talks with the other men, but no one seems to know what to do or what is going to happen. We hear that white men have moved into our homes and are farming our fields. What will happen to us? We are to march west to join the Western Cherokees. I don't want to leave these mountains.
My mother, my aunts and uncles take me aside one day. "Your father died last night," they tell me. My mother and my father's clan members are crying, but I do not understand what this means. I saw him yesterday. He was sick, but still alive. It doesn't seem real. Nothing seems real. I don't know what any of this means. It seems like yesterday, I was playing with my friends.
It is now Fall. It seems like forever since I was clean. The stockade is nothing but mud. In the morning it is stiff with frost. By mid-afternoon, it is soft and we are all covered in it. The soldiers suddenly tell us we are to follow them. We are led out of the stockade. The guards all have guns and are watching us closely. We walk. My mother keeps me close to her. I am allowed to walk with my uncle or an aunt, occasionally.
We walk across the frozen earth. Nothing seems right anymore. The cold seeps through my clothes. I wish I had my blanket. I remember last winter I had a blanket, when I was warm. I don't feel like I'll ever be warm again. I remember my father's smile. It seems like so long ago.
We walked for many days. I don't know how long it has been since we left our home, but the mountains are behind us. Each day, we start walking a little later. They bury the dead in shallow graves, because the ground is frozen. As we walk past white towns, the whites come out to watch us pass. No words are spoken to them. No words are said to us. Still, I wish they would stop staring. I wish it were them walking in this misery and I were watching them. It is because of them that we are walking. I don't understand why, but I know that much. They made us leave our homes. They made us walk to this new place we are heading in the middle of winter. I do not like these people. Still, they stare at me as I walk past.
We come to a big river, bigger than I have ever seen before. It is flowing with ice. The soldiers are not happy. We set up camp and wait. We are all cold and the snow and ice seem to hound us, claiming our people one by one. North is the color of blue, defeat and trouble. From there a chill wind blows for us as we wait by a frozen river. We wait to die.
My mother is coughing now. She looks worn. Her hands and face are burning hot. My aunts and uncles try to take care of me, so she can get better. I don't want to leave her alone. I just want to sit with her. I want her to stroke my hair, like she used to do. My aunts try to get me to sleep by them, but at night, I creep to her side. She coughs and it wracks her whole body. When she feels me by her side, she opens her blanket and lets me in. I nestle against her feverish body. I can make it another day, I know, because she is here.
When I went to sleep last night, my mother was hot and coughing worse than usual. When I woke up, she was cold. I tried to wake her up, but she lay there. The soft warmth she once was, she is no more. I kept touching her, as hot tears stream down my face. She couldn't leave me. She wouldn't leave me.
I hear myself call her name, softly, then louder. She does not answer. My aunt and uncle come over to me to see what is wrong. My aunt looks at my mother. My uncle pulls me from her. My aunt begins to wail. I will never forget that wail. I did not understand when my father died. My mother's death I do not understand, but I suddenly know that I am alone. My clan will take care of me, but I will be forever denied her warmth, the soft fingers in my hair, her gentle breath as we slept. I am alone. I want to cry. I want to scream in rage. I can do nothing.
We bury her in a shallow grave by the road. I will never forget that lonesome hill of stone that is her final bed, as it fades from my sight. I tread softly by my uncle, my hand in his. I walk with my head turned, watching that small hill as it fades from my sight. The soldiers make us continue walking. My uncle talks to me, trying to comfort me. I walk in loneliness.
I know what it is to hate. I hate those white soldiers who took us from our home. I hate the soldiers who make us keep walking through the snow and ice toward this new home that none of us ever wanted. I hate the people who killed my father and mother.
I hate the white people who lined the roads in their woolen clothes that kept them warm, watching us pass. None of those white people are here to say they are sorry that I am alone. None of them care about me or my people. All they ever saw was the color of our skin. All I see is the color of theirs and I hate them.

6 comments:

  1. First:

    A researcher ie genealogist is a scientist who will announce a hypothesis. The genealogist will say, I think I may have Native American ancestry based upon the oral traditions of my family and I will research, document and publish what I find no matter where it leads or what it says.

    The wannabe will announce he has Native American ancestry based upon family oral tradition. He may or may not do research, but no matter what evidence there may be to the contrary or no evidence at all, he will hold fast to his proclamation because it has become part and parcel of his identity.

    I, as an authentic Indian, have been required to prove a specific degree of blood, while the wannabe is free to claim any blood quantum he wants. I, an authentic Indian, have proven my racial and legal connections to the Cherokee tribe of Indians. The wannabe is free to claim one or many tribes while proving nothing. I often wonder how someone could be 1/8 Cherokee, which means a great grandparent was a full blood, and there be absolutely no records of that fact, while an authentic Cherokee might be 1/512 and there is literally hundreds of linear feet of documents proving it. The 1/512 person is stuck with whatever the documentation says. The wannabe is free to ebb and flow his blood claims based upon convenience, audience and whim.

    And finally I wish to point out that it is an insult to authentic Cherokees, whose ancestors suffered to be included upon tribal rolls, endured hardships including the Trail of Tears, loss of land, language and culture, children forced into boarding schools, when someone with no proof of same, comes forward to lay claim to our history, culture, language, religion and identity. Definately a slap in the face to our ancestors.

    Wannabes claim that their ancestors "hid out" from the census takers. I say no one was even looking for their ancestors because they were not Indians. Wannabes will say "my ancestors were left off the Dawes Rolls." But then I will wonder what about the 29 other rolls that predate Dawes?

    Wannabes will say "my ancestors jumped off the Trail of Tears." Which leads me to ask, "Why then, are your ancestors not listed on the Trail of Tears Roll?" Did your ancestors have an erasor and hitchhike to Washington, DC to cover their tracks and erase their own records? Oh, I'm sorry, I forgot there was a huge conspiracy to erase Indian records, LOL. But then what about the missionary records, which authentic Cherokees' ancestors appear in great numbers? Why are your ancestors NO WHERE to be found at any time in Cherokee history?

    If you are a serious researcher of your family history and not a wannabe, you will state the hypothesis and then do research. When you are finished you will announce your findings. That will either be what the records say or what they do not say. If you are a wannabe, you will proclaim yourself to be an Indian no matter what the records say. And a final note, because of the racial hatred against blacks our nation has suffered, there is plenty of reason for your ancestors to have lied about their race.

    David Cornsilk

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  2. Second:

    Like I said, if its just around the dinner table, inside the family, well and good. And I'm sure its probably true the vast majority of wannabes do that and go no further. But for those who go beyond that province, I must stand up and speak against them. The joining of hands and creating of wannabe groups is extremely dangerous to the real tribes. The demand for recognition, services and sovereignty all create a dangerous situation for the real tribes. Anyone who claims to speak on behalf of the Cherokee people without the consent of the Cherokee people is an oppressor of my people. And I do consider some without Cherokee blood to be Cherokees. Likewise I consider some with blood not to be Cherokees. I include among the former many freedmen, adopted whites, Shawnees and Delawares, along with a few Creeks and Natchez Indians adopted into the tribe. Included among the latter are people descended from Cherokees who abandoned their Cherokee nationality (however that may have happened) and just became Americans. You see, being Cherokee isn't about "having" or "not having" blood. Its about getting that nod from the Cherokee people. By the same token, having some blood, if its not recognized by the Cherokee people, means nothing (except perhaps around the dinner table). Those who can prove nothing, but still make the claim are wannabes. Those that have blood but do not meet our citizenship requirements are the outtalucks. And please stop confusing tribal enrollment/registration with the federal certification known as the CDIB. All the CDIB does is "certify" as to a specific degree of blood. By itself, it is not proof of tribal membership. They are completely different animals. For the Cherokee Nation of Oklahoma any degree of blood will do. For the Eastern Cherokees a minimum degree of 1/16 is required. And for the Keetoowah Cherokees a degree of 1/4 is required. The Freedmen who got registered with the Cherokee Nation of Oklahoma in 2006 to 2007 were never asked to obtain a CDIB card, and yet they proved themselves to be Cherokees (not Indians, but Cherokees nonetheless) and were registered.

    I know it may seem like I beat a dead horse regarding the wannabe issue. But it also seems to be that the number of people recently claiming to be Indian/Cherokee just never stops. I feel like I'm in that movie "Night of the Living Dead," with long dead Cherokee zombies crawling out of the grave. I keep fighting them off, but more just keep popping up. David Cornsilk

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  3. I have traced my Indian Ancestry back to my great grandparents on the Dawes Rolls and my Family history passed on to me verifies Great Grandparents = full blood Tsalagi and Osage, Grand parents = Grandmother Full blood Tsalagi, Grandfather full blood Osage, Father = 1/2 blood Tsalagi, 1/2 blood Osage, mother - caucasian of German Irish descent. I do think by preponderance of evidence that I am 1/2 Indian whether you like it or not.

    I have no desire to lay claim to your blood stained Federal benefits only to be acknowledged as Indian of Tsalagi/Osage blood.

    The Cherokee Nation as a whole discriminates as evidenced by its recent vote to amend their constitution to deny Black Freedmen their citizenship.I am not a wannabe by any stretch of of your imagination.

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  4. I agree with Cherokee Warrior,
    if I wanted to be part of the cherokee nation of oklahoma, if I wanted some federal benefits(whatever ever those are), If I wanted that..THEN I would be a "wannabe".

    I am what I am. I am white, I am christian, I am an old soldier, I am
    Sikh, I am pleasantly overweight, I am balding, but I am also Cherokee.

    I don't need talaquah to tell me that
    I am or am not.
    Donadogohvi

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  5. Mr.Cornsilk, I agree with some of what you are saying and being an enrolled "authentic" member of the cherokee nation I really get tired of the wannabe's that crawled out of the woodwork when it became 'cool'in America to be native. My Neice works in the registration department in Tahlequah and you would not believe some of the story's those girls have. But...You stated that it is disrespectful to "authentic" Cherokee's for people to claim to be cherokee if they can not prove by paper that they are desended from an ancester on one of our governments roll's. You are defining the Cherokee as being a paper tribe. Is it not more disrespectful to our ancesters to denie Tribal enrollment to a decendant because of a roll? As you have to be aware..Many hundreds of our people were not included on the rolls because of error,location,fear.etc.etc. DNA Testing is not required but maybe should be..Its way more accurate than rolls created in the 1800's.

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  6. Being on the rolls does not prove indian blood, research shows that there were whites who registered on the rolls as Tsalagi whose ancestors today discriminate against those of Tsalagi blood.

    Also the black freedmen are not of Tsalagi blood but were registered anyway.

    Most claiming to be Tsalagi today based on the government rolls that are full of errors have a problem with the legitimacy of their claims.As long as the so-called half-bloods control the politics of the Tsalagi Nation the true Tsalagi will continue to be discriminated against due to the half - bloods greed.

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