#Muskogee Creek

[tvstvnvkke]

Tribal Names

I don’t think many people, even some native people, are aware that the legal names of many tribes are actually not from the tribe.

Often the names came about because colonizers would ask one tribe "hey, what do you call those people over there?". then they would assign the name given to that tribe. so often the names were descriptions from unrelated tribes, or in more extreme cases, insults.

The Muscogee tribe got pretty lucky since the legal name was "creek" and it came from a different tribe going "oh, those are the people near the creek". which, is accurate enough, most creek settlements were placed along creeks. a famous one that is related to the Muscogee is the name "Cherokee". "Cherokee" is a Muscogee word meaning something along the lines of "people who don’t speak our language". Even this is pretty light compared to some names. some official tribal names translate to phrases like "dog eaters" or "lazy people".

This is why it’s not uncommon for tribes to start using older names. Muscogee comes from the term for our people "Mvskoke", and the tribe has made efforts to distance itself from the name "Creek". Although it is likely still the name you’ll hear most often.

[turtleterrain]

acee blue eagle was an american indian (creek/muskogee) artist of the 1930s-1950s, his paintings hung in many exhibits and some pieces are among the permanent holdings of many institutions

[s-s-okla]

Who's from the N.E. OKLA?

[arthurdrakoni]

Flag of the Cherokee Confederacy

This is the flag of the Cherokee Confederacy. It comes from a world where the Spanish Armada successfully conquered England in 1588. While England did eventually regain its independence, the Spanish conquest severely stunted England’s growth as a world power, and lead to greater political instability. As a result, England never became a demographic juggernaut during the colonization of North America. The lands that would have become the Thirteen Colonies are a patchwork of nations and colonies founded by numerous European nations. There are also several independent indigenous nations, such as the Cherokee Confederacy. 

The Cherokee Confederacy also includes the Muskogee, Chickasaw, and Choctaw tribes. The Cherokee, as reflected by the name, were the founding tribe of the confederacy. The Cherokee Confederacy was one of the first indigenous nations of North America to implement westernization and industrialization programs. Today, most Cherokee dress in European-style clothing, but do wear traditional clothing on special occasions. Like most southern nations in eastern North America, the Cherokee historically practiced slavery. Slavery was formally abolished in 1885 as part of the modernization efforts. Racial divides and tensions still remain, but the Cherokee government has, in recent years, implement programs to help blacks integrate into Cherokee society. 

The Cherokee legislature, known as the Tribal Council, is organized into a semi-parliamentary democracy, with a prime minister as the Head of Government, and a president as Head of State. The Cherokee Tribal Council is closer in style to the French National Assmbly, rather than to the English Parliament. The Cherokee Confederacy is centered around what would be western North Carolina, Tennessee, and the northern bits of Alabama, Mississippi, and Georgia. The indigenous republics of North America, being sovereign nations, did not suffer an equivalent of the Indian Removal Act. 

Historically, the Cherokee Confederacy has been rivals with the Haudenosaunee Federation. However, in recent times the two nations have been putting their rivalries behind them. In terms of good relations, the Cherokee Confederacy has historically been an ally of New Neatherlands, which in located in Virginia. The various nations of North America have formed a European Union-style economic union, and there are hopes that this will eventually leads to a federation. There is a general spirit of good will and optimism. That said, North America still has a ways to go before its nation states become united. 

The flag contains seven gold stars in the shape of the Big Dipper, or Ursa Major, on an orange field with a green border. Ursa Major is an important constellation to several tribes within the Cherokee Confederacy. It also symbolizes how the same night sky shine over the entire Cherokee Confederacy. Blue would seem a natural color choice, but the Cherokee picked orange instead. There is some debate about why this is. Popular belief says that it symbolizes the Cherokee Confederacy’s ties to New Netherlands. However, the Cherokee actually picked orange to contrast with the blue flags several other North American nations use. The green border is to offset the orange.

Link to the original flag on my blog: https://drakoniandgriffalco.blogspot.com/2022/05/flag-of-cherokee-confederacy.html?m=1

[mimi-0007]

Lucinda Davis (c. 1848-after 1937) was a slave who grew up in the Creek Indian culture. She spoke the Muskogee Creek language fluently. The main information source was from an interview in the summer of 1937, at which time she was guessed to be 89 years old. Lucinda's parents were owned by two different Creek Indians. Being enslaved so young without her parents, she never found out her birthplace, nor the time of her birth. Her mother was born free in African when she escaped her captors either by running away or buying back her freedom, the white enslaver, who was also the mother's rapist and father of Lucinda, sold their child to Tuskaya-hiniha. Lucinda was brought up in The way the Creeks treated slaves was considered a much different and kinder form of slavery than the way the white Americans, Cherokee, or Choctaw went about it. Families could work under different slave owners and did not have to live on the same property as whom they worked for. The slaves worked quite hard and were paid, but had to give most of their pay to their owners, being allowed to keep a small amount. Lucinda was treated as a family member and did her duties. Her responsibility was taking care of the baby, amongst being an extra hand for cleaning and cooking here and there. She was not beaten or disrespected. It was understood what was needed of her, and she followed along.

[beardedmrbean]

Lessons in Manliness from Bass Reeves _________________

It’s Never Too Late for a Man to Have a Second Act

Bass Reeves was born a slave in Arkansas in 1838. When the Civil War broke out, his white master joined the Confederate Army and took Reeves along to serve as his body servant. Reeves bided his time, until one night he saw an opening, laid out his master with his mighty fists, and took off for the hills a free man. He was taken in by the Keetoowah, an abolitionist sect of the Cherokee Nation.

When the war was over, he struck out on his own and settled with his family in Van Buren, Arkansas, making a good living as a farmer and horse breeder. He was the first black man to settle in Van Buren, and he built his family an eight room house with his own hands.

He started making some extra money by helping the U.S. Marshals with scouting and tracking and soon earned a reputation for himself as a man who knew what he was doing and could be relied upon.

He was commissioned as a Deputy U.S. Marshal in his own right in 1875, when he was 38 years old. During this time marshals were paid for the number of criminals brought in and the distance traveled in capturing them and bringing them back to court. With so many miles to cover in Indian Territory, and with his legendary effectiveness for tracking down wrong-doers, Reeves made a great living at his job. And so it was only as he was nearing 40 that he found his true calling.

Compensate for Weaknesses by Cultivating Signature Strengths

“My mom always said she heard that Bass was so tough he could spit on a brick and bust it in two!” -Willabelle Shultz, granddaughter of fellow marshal

Because he grew up a slave, Bass Reeves did not know how to read or write. Being an illiterate U.S. Marshal was highly unusual—the men needed to fill out forms and reports–but Bass got and kept his job by compensating for this weakness with other valuable strengths.

First, he could speak the Muskogee language of the Creeks and Seminoles, and he could also converse pretty well in the languages of the other Five Civilized Tribes. He took the time to get to know the tribes and their customs, and they respected him for it. His friendly and sterling reputation among Indians, blacks, and whites alike led folks to trust him and give him assistance and tips they didn’t feel comfortable sharing with other marshals.

Reeves knew Indian Territory like the back of his hand, and his scouting and tracking skills were second to none.

But his most notable strength was his prowess with firearms. He carried two big .45 caliber six-shooters and wore them with their handles facing forward. He employed the cross-handed draw, as he believed it was the fastest way for a man to grab his guns. And indeed, he was known as a man who could draw with lightning fast speed; numerous men tried to beat him, and 14 of them died in the attempt.

But unlike what you see in movies, cowboys in the West did not rely on their pistols; those were their back-up firearms. A cowboy’s weapon of choice was his trusty Winchester rifle, and that was the gun Reeves used most. But he was a proficient marksman with both weapons. Ambidextrous and always cool under pressure, Reeves could fire an accurate shot with pistol or rifle, with his left hand or his right. It was said he could draw “a bead as fine as a spider’s web on a frosty morning” and “shoot the left hind leg off of a contended fly sitting on a mule’s ear at a hundred yards and never ruffle a hair.”

Turkey shoot competitions were popular at territorial fairs and picnics, but Reeves was banned from entering them because he was too darn good. Once, when he saw 6 wolves tearing at a steer, he took them all out with just 8 shots from the back of a galloping horse.

The Mind Is Just as Powerful a Weapon as the Gun

“If Reeves were fictional, he would be a combination of Sherlock Holmes, Superman, and the Lone Ranger.” -Historian Art Burton

Despite Bass’ legendary strength and prowess with firearms, he didn’t simply go after criminals with guns and fists blazing. Rather, he took a far slower, methodical, and ultimately more effective approach. He was an intuitive and quick-thinking detective who often got his man from being smart and crafty.

Reeves was a master of disguise, a tactic he used to sneak up on unsuspecting outlaws. They would undoubtedly see a giant black man on a giant horse coming for them, so when Bass was closing in on a man, he would switch to a smaller ride, and he learned tricks from the Indians on how to look smaller in the saddle.

And often he would ditch the horse all together. For example, one time he dressed like a farmer and lumbered along in a ramshackle wagon pulled by old oxen. He drove the wagon close to a cabin where six outlaws where holed up, and as he passed their hide out, he pretended to get the wagon snagged on a large tree stump. When the outlaws came out to help this humble farmer, he coolly reached into his overalls, drew out his six-shooters, and placed the men under arrest.

On another occasion, Reeves was after two outlaws who were hiding out at their mother’s house. Reeves camped 28 miles away to be sure they didn’t see him coming or hear he was in the area. Then he ditched his marshal duds and stashed his handcuffs and six-shooters under a set of dirty, baggy clothes, flat shoes, and a large floppy hat into which he shot three bullet holes. Dressed like a typical tramp, Reeves sauntered up to the felons’ hideout and asked for something to eat, showing them his bullet-ridden hat and explaining how he had been shot at by marshals and was famished from having walked for miles to flee the law. Having ingratiated himself as a fellow outlaw, the men ate together and decided to join forces on a future heist. After everyone had fallen asleep for the night, Reeves crept up to the two outlaws and handcuffed them in their sleep, careful not to wake them. In the morning, Reeves bounded into the room and woke them up with his booming voice, “Come on, boys, let’s get going from here!” As the men tried to get out bed, they quickly realized they’d been had by crafty old Bass Reeves.

Be Reliable–The Details Matter

Even though he was a tough-as-nails badass, locals also remembered Reeves as a man known for his “politeness and courteous manner” and as someone who was “kind,” “sympathetic,”  and “always neatly dressed.” He was also a man who took pride in getting the details right.

Reeves was unable to read or write and yet part of his job was to write up reports on his arrests and serve subpoenas to witnesses. So when he had to write a report, he would dictate to someone else and sign with an “X.” When he would get a stack of subpoenas to serve to different people, he would memorize the names like symbols and have people read the subpoenas out loud to him until he memorized what symbol went with what subpoena.

He took great pride in the fact that he never once served the wrong subpoena to the wrong person. In fact, many of the courts specially requested that their subpoenas be served by Reeves because he was so reliable.

Keep Cool. Always.

“Reeves was never known to show the slightest excitement under any circumstance. He does not know what fear is. Place a warrant for arrest in his hands and no circumstance can cause him to deviate. ” –Oklahoma City Weekly Times-Journal, 1907

Bass Reeves had an uncanny ability to stay calm and cool, even when he was in a really tight spot.

He found himself in that kind of tight spot while looking to arrest a murderer, Jim Webb, who was hanging out with posseman Floyd Smith at a ranch house. Reeves and his partner moseyed up, tried to pull the old, “we’re just regular cowboys passing through” trick, and sat down to get some breakfast. But the two men weren’t buying it and sat glaring at the marshals, pistols at the ready in their hands. An hour went by and Reeves and his partner still didn’t have an opening to make a move on the outlaws. But when Webb was momentarily distracted by a noise outside, Reeves jumped up, wrapped his large hand around Webb’s throat, and shoved his Colt .45 in the surprised man’s face. Webb meekly surrendered. Reeves’ partner was supposed to jump in and grab Smith, but he froze. Smith fired two shots at Reeves; he dodged them both, and with his hand still around Webb’s neck, he turned and took Smith out with one shot. Then he ordered his partner to handcuff Webb and called it a day.

Reeves was the target of numerous assassination attempts but he often saved his own neck by staying completely calm and in control. One time, he met two men out riding who knew who he was and wanted him dead. They drew their guns and forced him off his horse. One of the men asked if Reeves had any last words, and Bass answered that he would really appreciate it if one of them could read him a letter from his wife before finishing him off. He reached into his saddlebag for the letter and handed it over. As soon as the would-be-assassin reached for the letter, Bass put one of his hands around the man’s throat, used his other hand to draw his gun, and said, “Son of a bitch, now you’re under arrest!” The outlaw’s partner was so surprised he dropped his gun, and Reeves put both men in chains.

Another time, Reeves faced a similar situation; this time three wanted outlaws forced him from his horse and were about to do him in. He showed them the warrants he had for their arrest and asked them for the date, so he could jot it down for his records when he turned the men into jail. The leader of the group laughed and said,“You are ready to turn in now.” But having dropped his guard for just a second, Reeves drew his six-shooter as fast as lightning and grabbed the barrel of the man’s gun. The outlaw fired three times, but Reeves again dodged the bullets. At the same time, and with his hand still around the barrel of the first man’s gun, he shot the second man, and then hit the third man over the head with his six-shooter, killing him. All in a day’s work for Deputy U.S. Marshal Bass Reeves.

Build a Bridge

When Reeves was appointed a marshal by Judge Parker, the judge reminded him that “he would be in a position to serve as a deputy to show the lawful as well as the lawless that a black man was the equal of any other law enforcement officer on the frontier.”

Bass took this responsibility seriously.

Black law enforcement officers were a rarity in other parts of the country, but more common in Indian Territory and surrounding states like Texas. In fact, despite Hollywood’s depiction of the Old West as lily white, 25% of cowboys in Texas were African-American.

Because of the reputation Bass earned as a marshal who was honest, effective, and doggedly persistent–the Chief Deputy U.S. Marshal of the Western District, Bud Ledbetter, called Bass, “one of the bravest men this country has ever known”–more black marshals were hired in Indian Territory; a couple dozen were part of the service during Bass’ tenure. Nowhere else in the country could a black man arrest a white man. Bass had paved the way, and done one of the manliest things a man can do—build a bridge and a legacy for others to follow.

Sadly, when Oklahoma became a state in 1907, it instituted Jim Crow laws that forced black marshals out of the service. Despite his legendary record as a deputy marshal, Reeves had to take a job as a municipal policeman in the town of Muskogee the year before he died. But his shining example of manhood cannot so easily be passed over and still speaks to us today.

[specialagentartemis]

Started listening to Old Gods of Appalachia! I’m compelled.

You can really see the author trying to thread the needle of the cosmic horror tropes… there are Old Things that are Older Than Humanity and Dark And Evil, and No One Was Meant To Live Here Where They Were Imprisoned Under The Mountains (where also the Cherokee and Creek and Muskogee and Choctaw etc. lived for centuries or millennia)… but like. Not In An Anti-Native Way. Native people were here of course! They just figured out how to not piss off the Old Things. Unlike the coal miners. The authors are trying real hard.

At the same time, it’s something that reminds me of what I love about Greater Boston: the clear dedication and deep rootedness in place, in the creators’ home. Unlike GB it’s not my home, but the love and condemnation and deep knowledge and ambivalent pride in their home is familiar, and I recognize it and it’s deeply compelling and I’m engaged.

[hodutemple]

Florida’s Afro-Indigenous Connections to Cuba

Florida’s history is deeply interwoven with the legacies of Afro-Indigenous communities, particularly the Muscogee, Seminole, and maroon societies, as well as their enduring connections with Cuba. This narrative explores how these cultures intersected through shared struggles for freedom, cultural exchange, and significant historical events.

Muscogee Warriors and Cuban Imprisonment: A Key Connection

One of the pivotal elements in this Afro-Indigenous narrative is the story of Muscogee warriors imprisoned in Cuba. In 1792, Muscogee warrior Estejoca led an attack on a Spanish store at San Marcos de Apalache in Florida. Captured by the Spanish, Estejoca was imprisoned in Cuba, Madrid, and even Manila in an attempt to remove him from his influence in Florida. However, his story does not end there. Estejoca made a daring escape while en route to Spain and found his way back to Florida, after stops in England and Nassau. This episode is significant as it demonstrates the longstanding interaction between the Muscogee and Spanish colonial powers, including Cuba.

Additionally, Indigenous people from the continental Southeast, including the Muscogee Creek peoples, continued to travel to Havana after Spain relinquished control of the region. This travel, whether for trade, political alliances, or cultural exchanges, further deepened the Afro-Indigenous connections between Florida and Cuba.

The Muskogee and Seminole Spiritual Legacy

The Muscogee language and spiritual practices have left a lasting imprint, particularly in Afro-Cuban religious traditions. The Muscogee words Polleta (meaning “conjuration”) and Polla (meaning “conjurer”) offer insight into how Afro-Cuban terms like Palo and Palero might not have originated in Spanish but instead may have traveled through Muscogee and Cuban cultural exchanges. This linguistic thread suggests that the interactions between Indigenous and Afro-Cuban communities contributed to the development of spiritual practices on both sides of the Gulf.

The Seminole people, who are closely related with the Muscogee, held the kapok tree sacred, similar to the Iroko. The reverence for this tree is mirrored in African traditions, where the Iroko tree is seen as a spiritual symbol. This points to a cross-cultural resonance between Seminole beliefs and those of Afro-Cuban practitioners, further deepening the link between Florida’s Indigenous populations and Cuban spiritual traditions.

The Story of Angola: A Community of Resistance

One of the most significant historical sites that highlight Afro-Indigenous connections is the maroon community of Angola. Located near the Manatee River in early 19th-century Florida, Angola became a refuge for up to 750 escaped enslaved Africans and Black Seminoles who fled from enslavement and persecution. Following the War of 1812, when the British left their garrison at Prospect Bluff, many maroons, including those from Angola, found sanctuary.

Angola stands out for its size and organization. Most maroon communities were small and mobile to avoid detection, but Angola’s population thrived, with up to 750 individuals farming, trading, and building a life of self-sufficiency. The settlement maintained close trade ties with Cuban fishermen and regularly exchanged goods such as deer hides and bird plumage for other supplies, illustrating the fluid cultural and economic exchanges between Florida and Cuba.

Cultural Exchange and Economic Ties

Angola’s connection with Cuba is further evidenced by the linguistic and cultural exchanges between maroons and Cuban traders. Names like Congo and Mayambe, which appeared among Florida’s maroon communities, are testaments to the African and Caribbean cultural influences present in Florida. Mayimbe, a term used by the Taino people to denote a high-ranking official or chief, was also used by some maroon leaders. This term’s use within maroon societies underscores the Afro-Indigenous fusion of leadership, language, and spiritual practices.

Angola’s residents were not only resourceful farmers and hunters, but also adept traders, often traveling in large dugout canoes to Cuba, the Bahamas, and Jamaica. These voyages, sometimes for bartering goods, also served political purposes. The Black Seminoles sought to negotiate their status under the 1819 Adams-Onis Treaty, which ceded Spanish Florida to the U.S. and promised rights to its inhabitants.

The Tragic Fall of Angola

Despite its success, Angola eventually caught the attention of American authorities. In 1821, General Andrew Jackson ordered an attack on the settlement. His Creek allies razed Angola, forcing its inhabitants to scatter across the Florida peninsula. Many of the maroons and Black Seminoles were captured or killed, but some found refuge further south, traveling to Cape Florida, where Bahamian fishermen aided their escape to Andros Island in the Bahamas. Here, they lived as free British subjects.

Broader Historical Context: Afro-Indigenous Resistance and Survival

The fall of Angola reflects a broader historical pattern of Afro-Indigenous resistance in the Americas. Throughout the late 18th and early 19th centuries, maroon communities fought against the encroachment of European settlers and enslavers. The Afro-Indigenous populations of Florida, including notable leaders like Congo Tom and Carlos Mayamba, played crucial roles in these struggles. These leaders exemplified the fusion of African and Indigenous identities, leading their communities with wisdom and resilience.

These maroons and Black Seminoles navigated complex political landscapes, often seeking alliances with both Spanish and British colonial authorities. Their interactions with these powers underscore how interconnected Florida’s Afro-Indigenous people were with the wider Caribbean.

Modern-Day Connections and Cultural Legacy

Today, the legacy of Florida’s Afro-Indigenous connections to Cuba continues to resonate. The annual Back to Angola Festival, inaugurated in 2018, brings descendants of the Angolan maroons — many of whom live in the Bahamas — back to the Manatee Mineral Spring site in Florida. This festival celebrates the resilience of the maroons, the Black Seminoles, and their shared history of resistance.

The importance of honoring these cultural ties cannot be overstated. Modern scholars have also begun to uncover more about the shared histories between Florida’s Afro-Indigenous populations and Cuba, helping us appreciate the full scope of these cultural exchanges. The linguistic, spiritual, and political connections forged between maroons, Indigenous people, and Afro-Cubans highlight a transnational narrative of survival, adaptation, and cultural fusion.

Conclusion: Honoring a Shared Legacy of Resistance

The Afro-Indigenous connections between Florida and Cuba offer a rich and complex narrative of resistance, cultural exchange, and survival. From the Muscogee warriors imprisoned in Cuba to the maroon societies that thrived through their trade and political interactions with Cuban fishermen, the stories of these communities remind us of their agency and resilience.

As we continue to explore this interconnected history, we are reminded that these narratives form an essential part of the African diaspora and Indigenous heritage in the Americas. By preserving and celebrating these stories, we ensure that future generations understand the enduring spirit of those who fought for freedom and the deep cultural ties that shaped the history of both Florida and Cuba.

[lewinblue]

Sunny my love I was gonna send this in earlier but I didn't want it to be so sudden (lol). I promised I'd send in more Salem's Lot headcannons and here they are.

-Mark Petrie and his gang of neighborhood goonies love to run wild all over the lot. They're literally the goonies and will refer to themselves as such and so won't their teachers. One of their antics that made you especially proud was when they tee-peed Richie Bodden's house after he was picking on a new kid at school. Ben gave Mark $20 for his allowance that week because Richie and his two hoodlum buddies broke the living room window with a rock (Parkins let the stupid bully absolutely HAVE IT when he walked out the door that morning).

-Which then led to the little goonies inciting the great neighborhood rock war two weeks after school started. Mark came home with his glasses broken but the rest of the coven didn't bat an eyelash.

-Mike Ryerson's wife, Lucy, is from Tennessee and oh the duality of this woman. On the one hand she is definitely a well brought up southern girl but she is not afraid to stake a bloodsucker when the need arises. Her grandma was the head of a coven that consisted mainly of Irish, Black, Cherokee and Muskogee-Creek members in its early days and they all passed their knowledge down to Lucy.

-Hank Peters and Royal Snow are the MASTERS at booby traps. These two idjits will hide in the trees while Nolly Gardiner lures whatever creature is bound for it into the trap and it never fails.

-You guys always get the super advanced copies of Ben's books and you and the whole house cannot stop reading them for the life of you. He loves to write about you guys, but especially you and him.

-You and Ben once went to the drive-in on date night to go and see a reshowing of Young Frankenstein and you were both making out so hard that you ended up recreating Madeline Kahn's operatic orgasm not once, but twice (the other was at home on a super chilly night). Mrs. Curless was being extra nosey when everyone was on the porch for breakfast the next day and Randy suddenly blurted out that "Daddy made mommy sing last night!". Father Callahan spit his coffee out right over the porch rail and it went all over Mrs. Curless who immediately turned and walked away.

-You guys have snuck off so many times especially on a hunt and come back covered in hickeys. Ben's always guilty of having hickeys on his chest and when he couldn't button his shirt back up quick enough everybody just rolled their eyes and laughed.

-He especially loves it when he's writing and you come over to kiss his cheek but your hand dips into his button down to play with his tit. He always has to choke back a moan when your fingertips gently brush against his nip because he has no idea who's gonna walk through the door.

-You guys adopted a stray cat that Father Callahan had been feeding for about a week. He was a black cat with a little white mark on the top of his head and Randy named him "Oreo." Turns out Oreo also had a mate and lo and behold, when you guys woke up, there was a litter of kittens in their basket.

-Oreo loves to curl himself in Ben's lap when he writes but Ben gets a little freaked out when Oreo starts making biscuits on his thighs because the cat is super close to his junk. You laughed when you heard him yell "Darlin! The cat's dangerously close to my schwantz again!"

There’s a chill in the air and I’m counting down the days for the movie to be released. It’s like I’m running a marathon and these headcannons are Gatorade to keep me going.

I’m now picturing everyone having a little boo club with ben’s books and he doesn’t know and walking in on it one day. He looks surprised and a little embarrassed but no one has any shame

[scout90-again]

I keep seeing people do this so I might as well

[nahunessay]

Indigenous Country

One of the most influential genres covered in this blog is Country. The Indigenous artists behind Country's forever reigning sound are spectacular. Starting with Charley Patton.

Charley Patton is considered by many to be the "Father of the Delta Blues", Patton created a form of music that heavily influenced the delta blues scene, which heavily influenced the jazz scene, the rock and roll scene, and so on; that makes Patton an important man. While there are no definite details on Patton's heritage, it is generally considered that Patton was of African-American, White, and Native-American heritage; while some also believe he had a Cherokee grandmother, however, historians assert that he was between one-quarter and one-half Choctaw.

Another notable Indigenous Country artist is Hiram King "Hank" Williams, born September 17, 1923, and died January 1, 1953. Hank is highly regarded as one of the most influential singers and songwriters of the 20th century. According to ictnews.org Hank was born in "Alabama to parents of Muskogee Creek and Tsalagi heritage" Throughout Hank's short musical career he recorded 35 singles (five released posthumously) that reached the Top 10 of the Billboard Country & Western Best Sellers chart, which also included 11 number ones. Hank only had one song that involved Native ideas, and that song was Kaw-liga, a song about a wooden Indian that you used to find at drug stores that fell in love with another wooden Indian, but from an antique store. It carried the same type of musical whim his other hits had about love, loss, etc. but too became an instant hit.

Hank Williams died on the way to one of his shows in 1953 and was inducted into the Native American Music Hall of Fame in 1999. His grandson, Hank Williams III, inducted his grandfather with a tribute performance of a group of his hits.

[antis-hero]

When an Anti-Suffragette was Elected to Congress

The first woman elected to Congress was suffragist and feminist Jeannette Pickering Rankin of Montana, but the second woman elected to Congress was anti-suffragist and anti-feminist Alice Mary Robertson of Oklahoma.

Robertson began her career as a clerk for the Bureau of Indian Affairs in 1873, when she was only 19 years old. For her, this position might have come easy, considering her family had worked to assist displaced Native Americans and translated works into the Creek language. She had also grown up in Creek Nation, Arkansas. After her time at the Bureau, she went home to work as a teacher, later moving around the country to teach at Indian boarding schools. Later, she was appointed by the Bureau as the first government supervisor of Creek schools and then was appointed by President Theodore Roosevelt as the postmaster of Muskogee, Oklahoma, making her the first woman postmaster of a class A post office. Roosevelt called her “one of the great women of America.” In 1916, she was nominated by the GOP to run for county superintendent of public instruction, though she lost.

While Oklahoma was never a state that had a strong anti-suffrage presence, as it had voted firmly against woman suffrage in the past, the push for a national suffrage amendment spurred antis into action. In 1918, the Oklahoma Association Opposed to Woman Suffrage was formed, with Robertson as their Vice President. After their loss in 1920, Robertson ran to be a Representative of the 2nd District of Oklahoma and won (though by a narrow margin). She was a Republican.

Today it looks hypocritical for a woman like Robertson to take part in government when she was against women having the vote, but, according to her, she argued that she had been “drafted” into her position. Quite simply, anti-suffrage women were going to be forced to vote. If they didn’t, then the women who did vote, suffragists and feminists, would be speaking for them and a number of other unwanted motions would be forced on them as well. This also applied to representation in government: there had to be women who went to state and federal governments to accurately represent these conservative women. Antis struggled to find representation, as the majority of women like them were too busy with other affairs, like child rearing, social work, and charitable affairs, to devote themselves to government. Robertson was able to do this, however, and so she did. She was not going to let feminists and suffragists speak for her.

She became known for her anti-feminist stance while in Congress. She opposed the Sheppard-Towner Maternity Bill, which feminists supported, saying “Let the women look to their own selves if they want to change conditions. I don’t believe much for the home can be done by national legislation.” She also stood against feminist organizations, like the League of Woman Voters, and other organizations like this “that will be used as a club against men”, as she put it. The rest of her voting record is rather conservative: tough on immigration and for small government, while pushing for federal appropriations to reimburse the Cherokee who had been removed from their original home to Oklahoma in the 19th century. She was the lone woman politician in Congress at the time.

Unfortunately for her, she would not be re-elected in 1922. She had only won by a little over 200 votes in 1920, so her chances were slim in the first place. She went back to running her cafe, “Sawokla”, after her time in Congress, though she was ousted by the WWI veterans of her community for her lack of support for the Bonus Bill, which would have provided them early payment on their military service pensions. She would pass away in 1931.

[lboogie1906]

Sarah Rector, known as Sarah Rector Campbell and Sarah Campbell Crawford, (March 3, 1902 – July 22, 1967) received international attention at the age of eleven when The Kansas City Star in 1913 publicized the headline, “Millions to a Negro Girl.” From that moment her life became a cauldron of misinformation, legal and financial maneuvering, and public speculation.

She was born to Joseph and Rose Rector in Twine, Oklahoma on Muscogee Creek Indian allotment land. Both Joseph and Rose had enslaved Creek ancestry, and both of their fathers fought with the Union Army during the Civil War. Her parents, her, and her siblings all received land. Her allotment of 160 acres was valued at $556.50.

Her father leased her allotment to the Devonian Oil Company of Pittsburgh. Her fortunes changed when a wildcat oil driller produced a “gusher” that brought in 2500 barrels a day. She received an income of $300.00 per day. Once this wealth was made known, her guardianship was switched from her parents to a white man, an individual known to the Rectors. Multiple new wells were productive, and her allotment became part of the famed Cushing-Drumright Field in Oklahoma. In October 1913, she received $11,567.

She received numerous requests for loans, money gifts, and even marriage proposals from four Germans even though she was 12. She and her siblings went to school in Taft, an all-Black town closer than Twine, they lived in a modern five-room cottage, and they owned an automobile. She enrolled in the Children’s House, a boarding school for teenagers at Tuskegee Institute.

She left Tuskegee and her entire family moved with her to Kansas City, Missouri. She now stocks and bonds, a boarding house and bakery, and the Busy Bee Café in Muskogee, as well as 2,000 acres of prime river bottomland, and was a millionaire.

She married Kenneth Campbell (1920-1930) and the couple had three sons. She married William Crawford (1934-1967). #africanhistory365 #africanexcellence #womenshistorymonth

[tvstvnvkke]

Starting point

A good starting point, I suppose, is explaining what Muscogee is.

The Muscogee Nation is a sovereign Native American tribal government located in Okmulgee. It is previously known as The Creek tribe.

Muskogee is a city in Oklahoma, my home town. It's near Okmulgee.

Mvskoke is the Muscogee language.

All three spellings are pronounced the same way but generally used in those specific contexts. However, I have heard the debate of people using them interchangeably since two of them are just the English spelling of the third word. I generally stick to those contexts for the spelling, though. since all three relate to my life and being a Muscogee speaking mvskoke in Muskogee might get confusing.

Pronunciation is Muh-s-go-gee.

[atfoklahoma]

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