How to Tell Your Story: A Guide for Personal Memoir or Family History
This holiday season, take advantage of family gatherings to save your ancestral history. For the first time in history, you have the opportunity to put your masterpiece ideas into bookstores without a middleman. This revolution in communication comes with a price, however, a steep learning curve about which technology to use and how to use it. That’s where this book comes in handy.
The first part of this book covers the fundamental stages of self-publishing: what software to use and how to use it, step-by-step guidance for working with Amazon’s Kindle Direct Publishing, and understanding important elements like genre. You’ll find discussion about getting reviews and marketing as well as useful hints about maintaining those tender creative sensibilities in the face of seemingly overwhelming obstacles.
The second part provides organizational and writing guidelines for the personal memoir as well as family history. How do you transform the bare bones of genealogical research into a compelling narrative? How do you flesh out the story of a transformative period of your life? Take notes when an older relative starts reminiscing. Someday you’ll be glad you did.
Previously, so-called vanity presses charged a stiff fee to take a manuscript and turn it into a book. Now with print-on-demand technology, the self-publishing author doesn’t need to pay a dime to publish a paperback or e-book. That memoir or family history or sure-to-be-a-bestseller novel only needs some basic pointers to go from brainstorm to reality. Start writing!
My mother’s family at St. Paul, Arkansas, early 1920s. Mom is third from left.
Without question, discovering the people from whom you descend is an exhilarating and fascinating endeavor. Idiosyncrasies of your known kinsmen—and yourself—suddenly make a lot of sense, not to mention that red hair or tall stature. It’s remarkably emotional to learn of an ancestor who fought to the death in a war or whose wife–your 3x great grandmother–died in house fire.
Several internet sources for genealogical information are free—simply search “Name” “date of birth” and if you know it, “location” and you’ll discover a group of results with respectable information. Sadly, you’ll also discover a trove of spammers and click bait.
But a word to the wise. The most extensive and useful source, Ancestry.com, also can be less than forthcoming. Here are a few helpful hints.
Using the “Search” “All Collections” option yields the best results especially for a beginner. Once you’ve entered the name and whatever other information you may have on hand, you’ll find results that don’t exactly match up with what you’re looking for.
Refinements could include selecting the gender for your subject, isolating the location to “exact” as shown by the arrow, and narrowing the birth year to within a year or two of the assumed date of birth. Yet in the case of Albert Taylor as shown in the image, the search yields nothing more than the 1860 census where, at age 17, he and his 19-year-old sister Jane reside in the household of Alcie Haton [Heaton] to whom his relationship is not known.
My interest in Albert Taylor is his military record with the 1st Arkansas Cavalry, U.S., where he served in Company L as a private. His death in the regiment records occurred February 22, 1863, as shown on one of the most extensive records of Civil War military personnel, the Edward G. Gerdes Civil War homepage. He is also listed in this regiment at the National Park Service website. But in Ancestry.com, his name does not appear in military records.
One of the most frustrating of Ancestry.com problems is the tendency of many family historians to simply duplicate what someone else has posted to that lineage history without confirming any of the information. In an ideal situation, a search of Family Trees produces a lot of histories. For example, my search for information about Van Buren Covington, who lost his life in 1864 while serving in Co. A, 1st AR Cavalry, led to an Ancestry.com Family Tree record showing only one result, as seen below. The only option from here is to click on the name of his fourteen-year-old bride, which yields her family background, locations of family members, and other possibly useful leads.
But in many cases, Family Tree results show one or two trees with two or three ‘records’ or ‘sources’ and then the rest of the trees, of which there may be dozens, have no records and only one source, if any. Inevitably, these trees perpetuate inaccurate information and are simply not to be trusted. This problem grows exponentially as you track family trees back through generations because researching materials established before modern record keeping involves tedious attention to details often preserved in an arcane manner. So don’t just take the first couple of family trees as gospel; make a thorough investigation of those with the most sources and records, and compare the information before accepting it.
One option with a search result like this one with 0 records and 0 sources is to do another search on the father’s name. Or continue with this search until you find some with multiple records and sources.
Note: If your ancestry leads you to records in another country, you’ll have to pay Ancestry.com an additional subscription fee in order to access those records.
Ancestry.com is very much a user-created database assisted by an extensive organizational effort on the part of the company to provide as many institutional records as possible. But nothing is perfect. Subscribe if you want to search your genealogy, enjoy the nuggets of pure gold that you find, but always remain aware that in order to glean the greatest accuracy, you must not only limit your family tree searches to those with multiple records and sources, but also compare them to information found on other internet sites.
For Van Buren Covington, an internet search beyond Ancestry.com resulted in several discoveries. Geni.com shows his full name was Martin Van Buren Covington, born in 1839, not 1837. It also shows family members. But beware—Geni.com is one of those sites that requires membership before giving out any further info. You may find useful free resources at genealogy.com and many more. Bottom line? HAVE FUN!
John Randolph Campbell, holding a Bible, believed in his late 20s circa 1875-1880
Records of John Randolph’s birth name a birth year of 1853, although various other records show conflicting dates. A church record states that he was born December 24, 1853, in Independence County, Arkansas. In 1873 at age 19, he married Sarah “Sally” Elizabeth Prince at Sulphur Rock, Independence County, Arkansas. She was his second cousin once removed.
Miss Prince was born September 1849 in Tennessee, daughter of William Prince and Martha Lamberson. This Lamberson is related to John’s mother’s family: Melinda was her first cousin once removed. William J. Prince was born 1813 in Georgia, and died during the Civil War in Independence County, Arkansas, as did his wife Martha Lamberson Prince, born 1825 in North Carolina. Sarah Sally’s siblings were William H., b 1842 TN (CSA AR 8th Inf. Co. E, enrolled August 6, 1862 at Sulphur Rock, AR, between Newark and Batesville); Mary A., born 1847 TN (married James Scott); Virginia b 1850 MS; James Ferdinand b 1852 AR; Martha Jane b 1857 AR (married George Hill 1872; David Bruton 1879); John T. b 1858 AR; Tennessee “Babe” b 1860 (raised by Mary, married Riley Whaley).
Birth records for the couple’s sixth child, Benjamin, dated 1888, states that John age 38 was a farmer and preacher, born at Newark Arkansas, and that Sarah age 40 was born in Mississippi.
John Randolph Campbell and his new wife Sally produced the following children:
i. Emma Campbell b. 1874, Newton Co., AR, d. 1888 of rheumatic fever at age fourteen
ii. Mary Molly Campbell b 1876, m. Frank Pratt(s). Children were Mabel m. Fred Albert; Lizzie m. John Hilburn; Beulah; Pierce; Lennox; Urcil “Huck”; Margie; Nettie (died).
iii. John William Campbell, b 1878, m. Mary Jane Ellis. John William is the great-great grandfather of my three Campbell children.
iv. Jack O’Neil, b. Dec 25, 1882 at Newark, Indep. Co, AR, d. Apr 14, 1960, Newport, married July 19, 1903 to Emma Bell Hicks and produced Lennie Mae, Bertha, Commie O’Neal, Rutha Lee, and Opal Christine. Jack then married Donnie Inness and produced another eight children: Edna Irene, Burl Nathaniel, Aubrey Evereett, Almeta Beatrice, Leeaun Utah, J. C., Alvin Newton, and Thelma Joyce.
v. James Campbell b 1880, m. Mary Willis. Children were Dallas, Nanny, and another daughter.
vi. Clu Campbell, died at age 9 – not found in family birth records
vii. Benjamin Harvey Campbell, b June 14, 1888, Pleasant Plains, Indep. Co AR, d. Nov 19, 1966, Newport, Jackson Co, AR. married Willie Hicks, married Ocra Ellen Tibbs, and their children were Eva Jewell and Clemins Alvin. He then married Helen Carmen “Nell” Yancy, and produced Vesta Lola, Virginia Vivian, Mather Carnell, Veda Lee, Milous Harvey, and Benjamin Morris.
The 1880 Newton County Arkansas census for Jackson Township lists John Campbell age 26 with wife Sarah age 25, with children Emma age 6, Mary age 4, John age 2, and James six months. John’s occupation was farming.
John Randolph and Sarah Prince Campbell, circa 1900
The 1900 census for Fairview Township, Newton County (?) lists John R. Campbell age 46 as a mail carrier, land owner with a mortgage, married 27 years to Sarah, age 50, with seven children of which five were living. Jackson, age 17, was a hack driver, and Harvey age 13 was a farm laborer. They housed a lodger named William Hicks. The 1920 census for Jackson County Arkansas, Richwoods Township, finds John R. Campbell age 67 and Sarah A. age 72 living in a rented home, with his occupation described as clergyman and evangelist. The 1930 census for Amagon (Richwoods Twp) lists John R. age 80 and Sarah age 84 living in a rented home without occupation.
John Randolph was about five-nine at 185 pounds, although in older age he became “heavy set.” He worked as an itinerant preacher, following the Church of Christ denomination. “On September 29, 1895, John R. Campbell was authorized to work as an evangelist by the “Disciples of Christ, worshiping at Surrounded Hill Arkansas.” In 1889, he was ordained as a preacher by E. M Kilpatrick, and J. L. Kitridge, Clerk for Tex-Ark & Indian Territory: Credentials, page 32.
This poor quality image shows John Randolph in the process of baptizing a convert, date unknown.
According to one descendant, “John Randolph used to preach near Bradford [Arkansas] at least once a month; Aunt Nell [wife of Benjamin Harvey] remembers hearing him preach in 1914 near Swifton … said his name was Campbell and he was a Campbellite preacher. In 1917 he lived in the Pennington community and preached at different places. He received very little money as payment, mostly fresh vegetables, canned food, and some meats. Aunt Nell said she overheard some older women talking about the time he received a large handkerchief and two week’s board for holding a meeting. He preached some at Amagon and went to church barefoot … services were held in the schoolhouse.”
John Randolph and Sally, date and location unknown
He also rented farms to grow cotton and he traded horses and any other item of value. When his third child John William and family settled in Fayetteville after 1918, John Randolph and Sarah joined them, living first at John William’s store at the corner of Rock and Mill, then on Frisco Street and finally on the south side of Spring Street in the four hundred block before moving back to east Arkansas. His grandson John Carl later recollected that he drove an old Overland Blue Bird.
Overland Blue Bird
One descendant stated that “John R. Campbell was a preacher. He was really a corker. Pulled some pretty good stunts. Think he drank a lot.” It was said by his grandson Zack that there were only two places that John Randolph would drink home brew, and that was “on this side of the Bible and on the other side.” His wife Sally dipped snuff, and sometimes smoked a cob pipe. Sally’s daughter-in-law (Mary Jane Ellis) stated that the Prince women were known to have “woods colts,” a euphemism for illegitimate children. In old age, Sally suffered a “dowager’s hump,” now known as osteoporosis. Sally and John Randolph both died in the Newport Arkansas area.
Mary Molly Campbell
Little is known about William and Melinda Campbell’s second child, Mary Molly. She is not listed in the 1860 census of Howell County Missouri. Later records show her spouse as John Willis Payne. Willis was born in 1854 in Kentucky, with both parents also born in Kentucky.
Willis and Mary Payne are found in the 1880 Newton County, Arkansas census, Jackson Township, at ages 25 and 26, respectively, evidence she was born in 1855 two years after John Randolph. Also in the household is her younger brother James, listed a ‘boarder.’
In a letter dated 1971 from Elizabeth Campbell Farmer, daughter of James “Jim” William Campbell, Elizabeth states: “Mary Payne is my papa’s (Jim Campbell) only sister. We called her Aunt Molly and she was married to Willis Payne.”
After 1880, Willis and Mary vanish from public records.
James William Campbell
James William Campbell with his first wife Nancy Jane Bell on his right and her half-sister and his second wife Eliza Lawson on his left, circa 1888. James holds a pistol in his hand.
At age 24, James married Nancy Jane Bell (age 19), daughter of William Levi and Nancy Busby Bell, September 18, 1882, in Newton County, Arkansas. This was two years after he was named as ‘boarder’ in the household of his sister Mary and brother-in-law Willis Payne. James and Nancy moved to Harrison (Boone County) Arkansas but in 1886 they moved back to Newton County where they settled in the Mt. Judea area (pronounced “Judy” by locals). There James dug wells and cisterns and built chimneys, as well as farming his land with cotton, corn, and small grains. He was a “great hand with a scythe and cradle and would get $1.00 per day for cutting wheat, a good wage for that time and more than most men were paid.” His son, Wesley A. Monroe, said they had “biscuits one to three times each day during the wheat harvest then cornbread three times a day for the rest of the year.”
He was elected Justice of the Peace in 1892 and remained in office for years. About the same time the family moved into a “box” house on land they homesteaded, a cause for celebration since most families lived in rough log cabins. In his capacity as JP, he married many couples and was said to shed tears during the ceremonies. He only went to school two days in his life, according to his descendants, but was a self-educated man. He taught school two summers – “Script” or conscript school. Each family paid one dollar for each child attending.
James and Nancy Jane Bell Campbell 1905, with children Dewey Floyd (between them) and Rosa on right
In the fall of the year, James would go away to pick cotton (probably in the river bottoms) and would take his wife’s handicapped half-sister Eliza Lawson as well as his older children. His wife Nancy Jane stayed home to care for the younger children and the homestead. It is said that James and Eliza lived as husband and wife during the cotton-picking trips. Nancy spun thread and wove most the cloth used for their clothes, including coats. The pants and coats were made of half wool and half cotton, called “linsey-woolsey.”
James also served in some capacity with the Spear Mining Company for their lead and zinc mine near Pendle. He was a school trustee for the board of education and helped to hire teachers. He was a “jack of all trades,” doctoring animals and people by setting broken limbs on splits that he whittled. He farmed and grew everything his family ate, including the livestock.
The eleven children of James and Nancy, as well as his child by Eliza Lawson and children by Nancy Walls, his third wife, are not listed for sake of privacy.
Sarah E. Campbell
The 1860 census, taken July 19, gives Sarah’s age as one month. Thereafter, no record of her is found. Assumed she died in infancy.
Combining four generations of family history and up-to-date genealogical information, this collection of ancestry information tracks a group of families which settled in Greene County, Arkansas in the first two decades of statehood. Family trees, deed records, census records, and other official records create a factual framework for personal narratives and vintage photographs, creating a fascinating archive of information for any descendant of these families as well as any fan of local history.
Each marriage between these pioneer families brought certain talents and backgrounds to the next generation. They farmed the rich land of Crowley’s Ridge and other Greene County areas, weathered the storms of poverty and loss, and suffered the ravages of sickness and war. Yet they survived, and their great-grandchildren entered the twentieth century determined to continue as they had begun.
Now the 21st century brings us the internet with its vast collection of historical documents, making it finally possible to reflect on their adventures and aspirations. The story of these families is the story of thousands of us descended from them.
Typical Western European/American representation of Jesus Christ as a white man with light hair and blue eyes
If we track the roots of Western civilization to its earliest evidence in language and genetics, we find that our language and other markers of our ancestry track the spread of the Proto-Indo-European (PIE) language from its roots in the Eurasian steppe circa 4,500 years ago. This expansion can be traced through word relationships as well as commonalities of myth and religion, but also through similarities in social behaviors. From Bronze Age Greeks, Indo-Iranians, and Anatolian (Hittite) people, this cultural thread weaves through Iron Age Indo-Aryans, Iranians and, most importantly for our consideration, European groups including Celts, Germanic peoples, Italic peoples, and other Western European populations.
Recent DNA analyses of these populations support the theory of PIE migration and conquest over earlier human settlements.[1] By the Middle Ages, ancient Indo-European traditions, myths, and languages had reached Scandinavian cultures and spread across medieval Europe. Genetic information shows that certain characteristics currently attributed to European ancestry such as blue eyes first appeared in the genetic record around 13,000 to 14,000 years ago in Italy and the Caucasus. Light skin is less easily tracked as a genetic factor but researchers believe this feature spread through Western Europe between 19,000 and 11,000 BCE (Before Current Era). Other physical characteristics also follow this migration, including taller height and blond hair.
This movement from east to west parallels the penetration of farming practices into hunter-gatherer populations. Farming required settling into one location to oversee the planting, cultivation, and harvesting of farmed crops, meaning that people were able to accumulate more worldly goods which in turn led to inequalities as well as the need to determine paternity of children who might inherit such goods. Social rules proliferated to govern communal norms including the sexual behavior of women.
Migrations that spread PIE language and culture
By around 3500 BCE, people of the PIE traditions had domesticated the horse, adapted the wheel to chariots and wagons, and begun herding food animals such as cattle. The growth of grazing herds led to conquest of neighboring lands to expand grazing space. Increasing use of metals for weaponry (copper, bronze, iron) alongside war chariots pulled by domesticated horses led to the rise of empires from Greece and Rome to the European colonialism that shaped the modern world starting in 1500s. Just like their PIE ancestors, early Western civilizations seized power by conquering bordering indigenous populations and usurping any natural resources native to those lands.
Operating in the arrogance of supremacy, or the ‘might-makes-right ideology,’ expansionists viewed the world as theirs for the taking. If the tools of conquest could overcome native defenses, then it was conveniently considered a God-given right to take whatever the natives might have, not limited to their possessions and lands but also their very lives. Enslaved to their new masters, conquered people endured the various brutal labors required of empire building whether mining lead, tin, or salt or building roads, temples, and coliseums where even more slaves could be forced to ‘entertain’ their masters with fights to the death.
Rising from the ashes of the vast Roman Empire, by 1500 CE, Western European powers traveled the world, spiking their nation’s flags into new lands to claim it for king and country. During the next five hundred years, Spain ‘discovered’ the so-called New World. France, Great Britain, Portugal, and Holland (Netherlands) quickly joined the land grab, swooping in to establish their own satellites in the Americas and then around the globe. Most of these conquered people were people of color, therefore automatically considered inferior and suitable for genocide or enslavement.
Ironically, all these Western European powers were themselves shaped by invasions by outsiders, virtually all of which were also PIE cultures. For example, after the Celts penetrated the British Isles sometime around 2000 BCE, continuing waves of foreign invaders included the Romans (circa 55 BCE); Germanic Angles, Saxons, and Jutes (circa 400-500 CE); Norse, Danes and other ‘Viking’ entities (700-900 CE); and finally the conquest by Normans (1066). The influence of Scandinavian influence on British culture and language can’t be understated, since the Normans (Northmen) themselves were Norse Viking invaders of France circa 900 CE who agreed to stop pillaging Paris in exchange for lands along France’s western coast.[2]
England and subsequently the British Empire staked its claim first on Ireland and Scotland, but also on North America, India, Australia, Egypt and a major swath of Africa along with portions of China, Indonesia, and various Pacific islands.[3] Spain plundered most of South America as well as the western half of the present-day United States and the Philippine Islands. Not wanting miss out on native hoards of gold, silver, and precious gems, the Catholic Church worked through both Spain and Portugal to destroy indigenous religious traditions and take possession of their wealth.[4] France suffered the loss of much of their colonized territories to the British in the Seven Years War (1756-1763) including a large swath of the United States heartland and much of eastern Canada, then made up its losses with the occupation of northwest Africa, parts of India, and various parts of Indochina.[5]
Along the way, racism stood as a primary justification for enslaving not only Africans to produce wealth in American and Caribbean colonies, but virtually any indigenous peoples who fell before the advance of Western Europeans. A standard concept undergirded these actions, perhaps best stated in 1884 by the Frenchman Jules Ferry: “”The higher races have a right over the lower races, they have a duty to civilize the inferior races.”
The western European colonial powers claimed that, as Christian nations, they were duty-bound to disseminate Western civilization to what Europeans perceived as the heathen and primitive cultures… In addition to economic exploitation and imposition of imperialist government, the ideology of the civilizing mission required the cultural assimilation of “primitive peoples,” as the nonwhite Other, into the colonial subaltern of eastern Europe.[6]
Then, just like that, there were no more new lands to conquer and movement westward turned back on itself. Throughout the rush to ‘conquer’ the American West, freed slaves, migrant laborers from Mexico and the rest of Central America, and imported Chinese performed the backbreaking labor of building railroads, mining, and agriculture. Today’s U. S. agricultural industries depend heavily on the descendants of mixed Spanish-Native peoples.
For a time, the tradition of colonization continued into the 20th century in the form of wars against lesser nations. In a belated effort to rein in this long tradition of conquest, “In 1941, PresidentFranklin D. Roosevelt and British Prime MinisterWinston Churchill jointly released the Atlantic Charter, which broadly outlined the goals of the U.S. and British governments. One of the main clauses of the charter acknowledged the right of all people to choose their own government. The document became the foundation for the United Nations and all of its components were integrated into the UN Charter, giving the organization a mandate to pursue global decolonization.”[7]
Meanwhile, domestic discrimination by whites takes form in laws that are used selectively in the United States to disproportionately imprison Blacks and Latinos where they are used as a labor force and whose imprisonment enriches the rapidly growing private prison industry. The racist white-supremacy inheritance of PIE ancestry continues in the 21st century, thriving in right-wing hate groups and political party movements across the United States and Western Europe.
The racialist perspective of the Western world during the 18th and 19th centuries was invented with the Othering of non-white peoples, which also was supported with the fabrications of scientific racism, such as the pseudo-science of phrenology, which claimed that, in relation to a white-man’s head, the head-size of the non-European Other indicated inferior intelligence; e.g. the apartheid-era cultural representations of coloured people in South Africa (1948–94).
…Despite the UN’s factual dismissal of racialism, in the U.S., institutional Othering continues in government forms that ask a citizen to identify and place him or herself into a racial category; thus, institutional Othering produces the cultural misrepresentation of political refugees as illegal immigrants (from overseas) and of immigrants as illegal aliens (usually from México).[8]
The same science that has tracked white ancestry over thousands of years has not only provided modern civilization with countless amenities but also clear evidence that underneath our skin and other outward appearances, humans are all the same.
One wonderful result of writing books is hearing from people who read them. Recently I heard from Jim Terry who was reading my collection of stories about 19th century murders in Washington County, Arkansas – Murder in the County. He wanted to know why a murder involving one of his ancestors wasn’t in the book. Once he gave me more information, it became clear that the murder involved members of the Cherokee tribe. That’s why it wasn’t in my book.
During those early years of Washington County, a steady traffic of bad actors flowed back and forth across the Arkansas-Indian Territory border. Cherokee lawmen attempting to make arrests in Indian Territory had no jurisdiction if the outlaw stood on the Arkansas side of the line. Similarly, federal marshals authorized out of Fort Smith were the only whites who had any jurisdiction in Indian Territory. Local lawmen like the Washington County sheriff couldn’t arrest anyone on Indian land. This made Evansville, Cane Hill, and other Washington County border towns hot spots for outlaw activity.
Jim’s ancestry includes a Cherokee outlaw named Isaac Gann, brother to a woman in Jim’s direct lineage. Not only that, Jim is directly descended from Susannah Harnage, an adopted child of the Harnage family, one of Washington County’s earliest settlers who was subsequently murdered. There’s an irony here and an interesting little story.
The earliest days of our county were fraught with the crisis of the Cherokee people, a powerful detached tribe of the Iroquoian family, formerly holding the whole mountain region of the south Alleghenies, in southwest Virginia, western North Carolina and South Carolina, north Georgia, east Tennessee, and northeast Alabama, and claiming even to the Ohio River. By the turn of the 19th century, increasing pressure by white settlers led to efforts by the federal government to force their move. Despite winning a case in the U. S. Supreme Court confirming they held an inalienable right to their lands, the Cherokee were forced to leave by President Andrew Jackson.
Previous to their removal, Cherokee had adopted much of the cultural amenities of the whites and intermarried with European settlers. This was the case of Ambrose Harnage, later a Washington County resident in the area near Cane Hill. Harnage, an ambitious, educated Englishman with clear leadership skills, married a Cherokee woman and built a large dwelling that served as a residence, public inn, and tavern. Located on the north Georgia federal road, the inn was built around 1805 and was designated a federal post office in 1819, earning the location its name of Harnageville.
After the Indian Removal Act of 1830, Harnage and others faced increasing pressure to abandon their property. He and other white men who had intermarried with Cherokee women negotiated for the best possible terms and made the move to new land in what is now Oklahoma. Upon their departure, Georgia passed a law to establish Cherokee County where Harnage’s tavern was chosen as a meeting place to conduct the business of court and county government.
In 1815, another white man, William H. Hendricks, had built his homestead near the Harnage home and married a full-blood Cherokee woman named Sokinny. She and her brother Youngdeer were orphaned at an early age and Sokinny was later adopted by the Harnage family where she was given the name Susannah Harnage. Whether this is the same Harnage family as Ambrose is not proven.
In 1832, William and Susannah/Sokinny Hendricks and the Ambrose Harnage family moved west, part of the first wave of Cherokee accepting the government’s offer to relocate in exchange for logistical and financial assistance for the move. Typically, extended families and neighbors moved to new territories as a group suggesting a close connection between the Ambrose Harnage family and Susannah/Sokinny. After 1836, the Cherokee who had initially refused the removal order (Indian Removal Act of 1830) were forced west on the so-called Trail of Tears.
Also among Jim Terry’s ancestors was a woman named Ruth Gambold Gann, sister to Isaac Gann and two other siblings. Thanks to Jim’s research into his heritage, the rest of this odd irony comes to light.
In June 1847, twenty-year-old Isaac Ferguson Gann mustered in as private to Captain Enyart’s Company, Arkansas Mounted Infantry, at Fort Smith. Military service provided a small monthly stipend as well as regular meals, and was the fallback option for many young men without other opportunities. His military records include one from January 12, 1848, that states “deserted from camp near Mier, Mexico, taking holsters and pistols belonging to the government.” Also, the muster roll for June 23, 1848, at Camargo, Mexico, lists him as “deserted.”
Thereafter, Isaac became an outlaw, partnering with a man named Ellis “Creek” Starr. They were active in the Cherokee Nation and Washington County, Arkansas.
Creek was among several members of the Starr clan, a Cherokee family notorious for whiskey, cattle, and horse thievery in the Indian Territory. If the “Starr” name sounds familiar, it’s because by the late 1800s, the family name had become famous for its association with Belle Starr, originally Maybelle Shirley.
In 1880 [after the death of her first husband Jim Reed], she [married] a Cherokee man named Sam Starr and settled with the Starr family in the Indian Territory. There, she learned ways of organizing, planning and fencing for the rustlers, horse thieves and bootleggers, as well as harboring them from the law. Belle’s illegal enterprises proved lucrative enough for her to employ bribery to free her cohorts from the law whenever they were caught.
In 1883, Belle and Sam were arrested by Bass Reeves, charged with horse theft and tried before “The Hanging Judge” Isaac Parker’s Federal District Court in Fort Smith, Arkansas; the prosecutor was United States Attorney W. H. H. Clayton. She was found guilty and served nine months at the Detroit House of Corrections in Detroit, Michigan. Belle proved to be a model prisoner and during her time in jail she won the respect of the prison matron, while Sam was more incorrigible and was assigned to hard labor.
In 1886, she escaped conviction on another theft charge, but on December 17, Sam Starr was involved in a gunfight with Officer Frank West. Both men were killed, while Belle’s life as an outlaw queen—and what had been the happiest relationship of her life—abruptly ended with her husband’s death.[1]
Jim Reed and Belle at their marriage 1866
Belle’s first husband Jim Reed was killed in Texas in the aftermath of the Civil War. Reed was friends with the Starrs which was how Belle became acquainted with them. After Belle’s murder in 1889, her daughter Rosie “Pearl” Reed-Starr built a tidy little home at Winslow where she sojourned in between stints at operating her houses of ill repute in Van Buren and Fort Smith.
Long before the heyday of Belle or Pearl Starr, Ellis “Creek” Starr alongside Isaac Gann pursued their own outlaw ways. An 1848 write-up in the Cherokee Advocate, Tahlequah, provides more insight into the efforts of the Cherokee Nation to address such criminal gangs:
We learn that a meeting composed of the persons engaged in the recent killing in Flint District, and a numbers of others, was held at the Court House of said district, some days since, for the purpose of adopting certain measures in relation to that affair.
A series of resolutions, commendatory of what has already been done, and urging the importance of freeing the country of the following persons, to wit: — Thos. Starr, Jas. Starr, Creek Starr, Wm. Starr, Ezekiel Rider, Shadrach Cordery, Isaac Gann, and Tre-gi-ske and Ult-tees-kee, were passed.
Writs have been taken out for the above-named persons. Several companies were organized to cooperate with the whites. These companies are actively engaged in scouting the country. We learn that a deputation was sent down, on last Tuesday, to advise the Executive upon the late proceedings, also with a reply to his protest. A second meeting has been held since this interview with the Executive, and we learn that the whole matter will soon be laid before the public.
From the evidence before us, we are under the necessity of disapproving, heartily, a part of the proceedings of our fellow citizens. Ellis Starr, Wash Starr, and John Rider, it is true, were once engaged openly in the most fiendish deeds that ever characterized any set of men, but by the treaty of 1846, though out-laws, they were pardoned—and by that act were again placed upon an equality with other citizens. And if they have since been guilty of misdemeanor, the law should be pushed against them, — and if, after the most ample opportunity has been afforded to test its efficacy, it should prove inadequate, then, though extremely humiliating to a regularly organized Government, the people may take upon themselves the management of affairs.
We learn that one of the companies above named surprised Creek Starr and Isaac Gann, the supposed murderers of the woman who was killed near Evansville [Washington County, Arkansas] on the 27th ult., at a dance in Washington Cove [probably a misprint of Washington County], Ark., some days since. Gann was killed in the attempt to arrest him. Creek Starr was made prisoner. On the return of the party with him, to the Nation, he made his escape—was fired upon, but supposed, only slightly wounded.[2]
Another source, the Van Buren newspaper Arkansas Intelligencer, reports on this murder in their June 12, 1848, edition.
Foul Murder – Creek Starr and Isaac Gann, half-blood Cherokees, killed a Cherokee woman near Evansville, on the 27th. Gann is a deserter from Capt. Enyart’s company of volunteers, now in Mexico.
This was the murder not included in my book.
This is where the murder of Ambrose Harnage joins the story. Evidently with a history of seeing himself as a liaison between the Cherokee nation and whites, Harnage gave incriminating evidence against men accused of participating in the notorious 1839 Wright family murders at Cane Hill where a nighttime assault killed the father and several children and burned the family cabin to the ground. Initially, these murders were blamed on Indians. But Harnage overheard conversations between white neighbors that he reported to a committee investigating the murders. Several white men some believed innocent were subsequently hanged.
Whether Harnage’s report led to his murder is not known. No one saw his murder and all “evidence” was based on supposition leading to the accusation of a Cherokee named John Work for the crime. Many loose ends about Work’s supposed guilt for Harnage’s murder remain unresolved.
Harnage was also a close friend to Major John Ridge, a Cherokee leader who had signed the federal agreement to remove to new lands in Indian Territory, thereby earning the enmity of those in the tribe who didn’t agree with the removal act. In June 1839, Ridge spent the night at Harnage’s home before traveling south along the Line Road. En route, Ridge was assassinated.
Harnage’s friendship and influence on Ridge may have earned him a death warrant among the Cherokee. In the investigation of Harnage’s murder, which occurred in 1841, one line of inquiry yielded possible evidence of Gann’s involvement.
[John] Work wished to kill Dr. F. and John [George Ambrose] Harnage and leave the country. In watching the movements of Dr. F., he learned that he fed a lot of hogs near a thicket once every day about the same hour. He told Jake to steal the doctor’s fine mare and a bridle and saddle and to bring them to him a certain night, that he would kill the Dr. the next day and leave the country, leaving Harnage to Mat Feating or Isaac Gann.[3]
Major John Ridge
Whether it was Gann or the man ultimately arrested for the offense, John Work, who killed Harnage, the point is the peculiar heritage of Jim Terry. In his person, he juxtaposes the lineages of Gann and the adopted daughter of Harnage.
Was Ambrose Harnage’s murder a result of his close involvement with the Cherokee chief John Ridge or revenge for the Wright family murder hangings? Was Gann his killer?
Because Gann and Starr’s murder of the Cherokee woman fell under tribal jurisdiction, the records never appear in Washington County archives. No one can say how many other similar murders there might have been. This is just one of many stories whose tangled details have forever vanished with the passage of time. My thanks to Jim Terry for bringing this particular episode to light.
The Family of Sylvia and Tom. Left to right, front: Una, Sylvia, Thurston, Tom, and Sula. Back: Joy, Carmyn, Graydon, Tomazine, Douglas, and Durward.
Great strength comes from family tradition. I’ve seen it once again for myself, a gathering of elders I’ve known all my life. In the days and hours leading up to this October reunion, trepidation warred with exhilaration in the prospect of seeing my kin again. Three days past my last contact, I am only now able to let the anxiety fall away.
Tomazine, oldest of the girls and third oldest of Sylvia’s children. Mother of seven who adopted four more orphaned children. Gardener, artist, advocate for common sense and women’s liberation.
Why anxiety? The clan was the community, at least for many of us older ones, and gathered each summer for a week of Rook tournaments, debates on myriad subjects, talent shows, and general mayhem. These people were my judges as well as my mentors, the audience for baby pranks and elementary accomplishments. Like my forty first cousins, of which I was the fifth oldest, I was subjected to quizzes and scrutiny on everything from the ruffles in my skirt to the cleverness of my retort.
A person would think that by the age of sixty-seven, I would have grown past the traumas and dramas of childhood. But no, like the genes we share, interactions with the pantheon of my mother’s family remain a strong influence. I should be glad of the genes—of my Grandmother Sylvia’s nine children, six remain among the living. The oldest recently celebrated her 96th birthday. The youngest, feted at this recent gathering for his 80th, remains—like all of them—in remarkably good health.
My mother Carmyn, mother of five, gardener extraordinaire. College graduate, family historian. Early advocate for environmental protection and organic food.
Matriarch to her own tribe of five offspring, my mother was the middle child of nine born to an even sterner matriarch in Sylvia. Herself the oldest of nine, Sylvia followed a lineage of strong women who simultaneously chafed at the yoke of traditional wifedom while, at least in theory, subscribed to the religious role of subservient ‘helpmate.’ Sylvia’s mother Zeulia raised nine in a marriage with a man never far from his Bible but nonetheless willing to watch his aging wife wade out into mid-winter snow to gather firewood. Zeulia’s mother Armina enjoyed a few years of happy marriage to Jeptha Futrell and the arrival of two sons (one of whom, Junius Marion Futrell, became a governor of Arkansas) before losing Jeptha to pneumonia and remarrying during Arkansas’ devastating aftermath of the Civil War. Armina’s mother Frances Massey, as the fabled family account goes, grew up in the lap of southern luxury at her father’s plantation only to elope at age thirteen with the property’s caretaker Jimmy Eubanks. Their first child, born when she was fourteen, was said to have a head the size of a teacup and yet grew to robust male adulthood.
Joy, fourth youngest, mother of four. College graduate, school teacher, gardener, comforting presence.
By the mid-1840s, Jimmy and Frances crossed the Mississippi River on a barge and set up housekeeping in the northeast wilds of the new state of Arkansas. Subsequent generations married and lived in similar barebones circumstances in the farmlands near Crowley’s Ridge. After the Civil War, some of the family settled in Texas, and by the time my mother was born in 1923, entire households pulled up stakes each season to pick cotton in Texas before returning to “God’s Country” for the winter.
At the time Sylvia gave birth to her first child, her mother Zeulia was still producing children of her own. Both generations lived together at times in dog-trot houses on Ozark dirt farms, scraping up a livelihood from gardens, milk cows, and free range chickens and hogs. Despite their often desperate economic conditions, the families pursued education. Of my cousins, several hold graduate degrees and many more undergraduate degrees, while others have become successful entrepreneurs, engineers, and educators.
Una, mother of eight and third youngest of Sylvia’s children. College graduate, world traveler, genealogical researcher, firecracker in general.
We are told that our genes carry not only the codes for our biology, but also the encoded experiences of our ancestors. I’m left to wonder if my tendencies toward worry derive at least in part from the epigenetic traces of the Civil War and the Great Depression. Is my desire for solitude and rural landscapes the result not only of my own life but even more from the generations of ancestry that found safety and sustenance in the land?
As far back as genealogical research has taken us, efforts largely spearheaded by one of my aunts, the family follows a long tradition of yeoman farmers. Perhaps we were serfs not too many centuries ago, tuned to the change of seasons and the requirement to please a rich master. Our histories find sparse mention of cities and their trappings. We care more about the weather than women’s clubs, more for landscapes than local politics. Yet we do care, passionately, about our freedoms and the direction of the nation despite the fact that we divide fairly evenly between conservative and liberal.
Sula, second youngest and mother of four. Avid Razorback fan, gardener, loving wife. Current holder of the Rook championship trophy.
Of the forty cousins, only fourteen made an appearance at this gathering. Only six or seven lingered for more than one evening. My oldest, now turning forty, waded in and was welcomed as were a few other grandchildren. My mother and two of her five siblings live in this area. Three others, two from Texas and one from New Mexico, stayed for six days, variously taking naps, visiting graves and old homesteads, and arguing over Rook scores. Wrenched to see them come and equally wrenched to see them go, I have since stared out my office window to contemplate the emotions set in play by the event.
The cousins who did attend agreed not to let our next meetings occur only at funerals. Inevitably, the funerals will come, not just for our aunts and uncle, but for us. There’s the strange comfort of time and conversation with those we’ve known all our lives, even though as adults we have little in common, hardly know each other at all. There are our children, grandchildren, even great grandchildren of which we are barely cognizant, yet each of them remain connected in these threads that grow ever thinner as the generations expand.
Thus is the history of all man’s tribes.
Thurston, youngest of the clan. Father of five, loving husband, modern day farmer and Razorback fan.
As children, my cousins and I not only played together at the annual family reunions but also at reunions of Sylvia’s siblings. We learned the names and faces of great aunts and second cousins, many of them still firmly entrenched in the lands of northeast Arkansas. The rest of us have remained as near as northwest Arkansas or as far as Georgia, California, and all points in between. There’s a mathematical impossibility to any attempt to acquaint the offspring of the forty cousins, or even to gather the forty cousins in one place.
Whether knowledge of one’s ancestry holds any relevance may be debated from various points of view. Whether I want to have these ties or not, I can’t imagine life without them. The huge array of people linked to me through family offers an oddly reassuring backdrop to any of my peculiar interests and life patterns. I’m no longer a child intimidated by their observation or awed by their arguments. They care about me as I care about them, not because we’ve done anything in particular to earn the caring, but simply because we are connected by inheritance.
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