CCFA Background 

The origin of CCFA goes back several years. Some of the founders came together in 2010 for a conference, celebrating the history and legacy of Freedmen from both Choctaw and Chickasaw Nations. Some in attendance, started creating their own websites and blogs and engaged with the larger community on social media platforms such as Facebook, and Twitter. 

Within the past two years a community of researchers formed to meet to frequently share issues, documents and to share common interests stemming from a shared history based in Oklahoma. 

Much of the dialogue became enhanced when Chief Batton of the Choctaw Nation released an open letter to the community discussing the possibility of considering citizenship for descendants of the people once held enslaved in their nation. Noting that there was no organized group or arena where many could gather and work together as a group, a decision was made to form a more cohesive group to allow for greater interaction and fellowship. 

Three factors added to the formation of the group:

1). History- Choctaw Freedmen have a documented historic tie to the Choctaw Nation. Many Choctaw Freedmen have close family and ties to Chickasaw Freedmen.

In addition, Choctaws and Chickasaws signed the same exact treaty in 1866 with promises to grant citizenship to those once held enslaved. Although the Chickasaws broke their treaty, and it took 19 years before Choctaws honored the treaty, Freedmen and their descendants have a close relationship that began in the 19th century and that con- tinues to this day. 

2). Geography- Both Choctaw and Chickasaw Freedmen have a close proximity to each other, both being in southern Oklahoma. Numerous Freedmen communities still exist in both areas, and many of those famiilies still live on old land allotments. For many within those small towns from Tom, Harris, Cole Spur, Tishomingo, Yarnaby and other areas, there is still a close identity that residents maintain, to the tribe, even though both tribes have disenfranchised descendants of their enslaved people. 

3). Legacy- Those who descend from both Choctaw and Chickasaw Freedmen have an historical legacy of such a group having been active on behalf of Freedmen in the past. In 1866, Choctaw Freedmen tried to organize in the early days of freedom. Leader Richard Brashears lead that effort and was finally able to have such a gathering of Freedmen in 1869 at Spencer Academy. 

By 1898, the Choctaw-Chickasaw Freedmen Association was well organized and had a major convention at Dawes Academy. The members were advocates for Freedmen of both nations, sent letters to Congress addressing their concerns, and became people to whom Freedmen could turn for advice, assistance and support. 

The CCFA decided to embrace the legacy of the old Association and to honor their forbears by using the name again. The focus is to emerge as advocates for Freedmen descendants of both nations, and to become a voice providing a platform and vehicle from which many will be able to be heard.

Preservation of history, and a commitment to the continuing narrative of those who have a shared history in both nations. 

Fact Sheet:
Choctaw Freedmen & Chickasaw Freedmen 

The Treaty of Dancing Rabbit Creek signed in 1829 was the Removal treaty that began the removal of Choctaws from Mississippi West. 

The Armstrong Roll documented the removal of the first treaty party that relocated to Indian Territory. This was the first document that included the names of enslaved people being taken west with Choctaws. 

Being separated from loved ones in Mississippi, took an emotional toll on some of the enslaved people, who frequently sought freedom by running away. Ads for the capture of runaway slaves began to appear in Choctaw publications such as the Choctaw Intelligencer, in 1850-1851 

A large slave uprising occurred in the Choctaw Nation in 1861, on the Hall plantation, during the very year that the Civil War began. 

Choctaws and Chickasaws signed an alliance with the Confederate States of America, and formed ten regiments that served with the Confederate Army. Meanwhile, several African Choctaws enlisted in the Union Army to fight for their freedom. They returned to the Choctaw Nation after the war, finally to live as free men in the nation they knew as home. 

Slavery was finally abolished in Indian Territory, and Choctaw and Chicka- saws signed the same treaty in 1866, in Fort Smith, Arkansas. 

From 1866 onward, Freedmen of both Choctaw and Chickasaw Nations sought to organize and pave a life for themselves. The first convention of Freedmen, occurred in 1869 at Spencer Academy, organized by James Ladd and Richard Brashear. 

Chickasaws broke the treaty and never gave citizenship to their formerly enslaved people. Choctaws offered citizenship to their former slaves in 1885. 

Freedmen were allowed to vote and act as citizens and participate in tribal affairs. Henry Cutchelow, a Choctaw Freedman ran for tribal council, and won a seat, but he was never allowed to take his seat and serve. 

Oklahoma entered the Union in 1907 and established Jim Crow laws separating the races. Many Freedmen still considered themselves part of the communities where they lived, as they were present in all 7 districts of the Choctaw Nation. 

In 1983, the Choctaw Nation quietly changed the constitution and policy to admit only those on the Dawes Roll who were on certain pages of the roll. The Dawes Roll is the base roll for membership, used by the Choctaw Nation and Chickasaw Nation, today. 

Those whose ancestors are on pages 1 to 116 o the Dawes Roll, (which includes inter-married whites) are eligible for citizenship. 

Freedmen descendants, whose ancestors are listed on pages 117 to 154 of the Dawes Roll, are not eligible for citizenship. This policy based on exclusion of people once held enslaved, is allowed and endorsed also by the Bureau of Indian Affairs, of the Department of the Interior. 

The Chickasaw Nation, signed the same Treaty of 1866, but never gave their former slaves citizenship, thus breaking the treaty. Using the same Dawes Roll as the base roll for citizenship today, those whose ancestors are on pages 167-196 of the Dawes Roll, are eligible for citizenship. Meanwhile for Chickasaw Freedmen, those whose ancestors names appear on pages 209-237 are not allowed to become citizens, though their ancestors are on the same document. 

Today in small rural communities in southeast Oklahoma many descendants of Freedmen of both nations still live on old land allotments and embrace their legacy as being descended from Choctaw and Chickasaw citizens. However, today, they have no access to the tribe as citizens, nor as beneficiaries of education, or health services in spite of their tax dollars providing billions of Federal dollars to both Nations.