Minutes from the Treaty of Fort Adams (Part 3)

This month, Iti Fabvssa will conclude following the conversations between representatives of the United States and the Choctaw Nation from the 1801 Treaty of Fort Adams. In last month’s Part 2, we followed the speeches of the Choctaw Chiefs who spoke at the treaty ground. Miko Tuskonahopai, Miko Tootehoomuh, Miko Oakchume, and Miko Elautaulauhoomuh each gave speeches to the commissioners, granting the U.S. permission to improve the Nache Hina, or Natchez Road, into a wagon road. They agreed to allowing the boundary between the Choctaw Nation and the United States to be marked by representatives from both Nations. Miko Puckshemubbee also agreed to the survey, but also requested that any American squatters to be removed from Choctaw Lands. Miko Pooscoos stated that he did not have the authority to grant permission for the United States to improve the southern trade road into a wagon road, and that they should instead continue to use the existing roads. After the chiefs finished speaking, they asked that the U.S. Commissioners make time to record additional speeches.

Below are the speeches of a Choctaw Chief and several Choctaw warriors present at the treaty negotiations. Following the excerpts (italicized), we provide additional context. This transcript has been copied from the American State Papers Indian Affairs volumes.

The communications made from the deputation from the Choctaws, in their camp, to the commissioners of the United States, through their agent, Colonel John McKee, on the 15th December, 1801.

Bun-shun-abbe: I am a factor, and have been so for a long time; my merchant is in Mobile; I have traded for him till I am become old. I am a man of one heart, and of one mind. White people make a number of fine things; my mind is not to be changed for these fine things; and, if the people at Mobile are not able to supply us, I do not wish to look to other people to supply us. We are old; we cannot take all the supplies that may be offered to us; the trade of the Choctaw nation is my object; I do not look for any trade from this quarter. We wish that no people may, from this quarter, cross the road we have granted, with trade to us; we receive our supplies from another quarter, and must make our remittances there. There are a number of people wanting to trade, from this quarter. We do not wish the people of Bayour Pierre, and Big Black, and Walnut hills, to purchase skins from the red people. We do not apply for that trade; ’tis a trade interfering with ours, and stealing our property, who trade from other places. These people may introduce a trade of liquor amongst us, that may cause the death of red people, which has happened lately, at Natchez, for which we are sorry. I want our father to send us iron wedges, and hand-saws, and augers.

Bunshunabbe is a “factor,” a type of trader who buys and sells goods on commission. He brings trade goods, from a merchant in Mobile to the Choctaw Nation; in return he receives a commission. He mentions that Euro-Americans trade many “fine things,” but he will not be turned away from his Choctaw lifestyle for them. Bunshunabbe mentions that he does not want increased trade with the American settlements of “Bayou Pierre, Big Black, and Walnut Hills” and that trade with the merchants in Mobile is sufficient. Trade goods coming from these towns would have had a negative effect on Bunshunabbe’s profits, however he provides some justification for his comment. American traders were known for trading alcohol into the Choctaw Nation, despite treaties and agreements between Choctaw leaders and U.S. officials to keep alcohol out of the Choctaw lands. Alcohol was used as a weapon to disrupt Choctaw society. Bunshunabbe understands the issue of alcohol and may have worked to keep it out of his trade network. If American traders from Natchez district begin to trade, they may send large amounts of alcohol into Choctaw communities.

Mingo Hom-massatubley. I understand our great father, General Washington, is dead, and that there is another beloved man appointed in his place, and that he is a well wisher and lover of us four standing nations of red people. Our old brothers, the Chickasaws, have granted a road from Cumberland, as far south as their boundary; I grant a continuance of that road, which may be straightened; but the old path is not to be thrown away entirely, and a new one made. We have been informed, by the three beloved men, that our father, the President, has sent us on a yearly present, we know nothing of. There are three other nation; perhaps some of them have received it. Another thing our father, the President, has promised us, without being asked, that he would send people among us, to learn our women to spin and weave; he has made us these promises; I will not ask for men, I ask for women, to learn our women. These women may first go amongst our [mixed-bloods], and learn them, and the thing will then extend itself; one will learn another, and the white women may return to their own people again. I have people qualified well to teach our women, not people that know nothing. I understand that such things are to be furnished us; I wish, therefore, as we have half breeds, and others accustomed to work, that ploughs may be sent us, weeding hoes, grubbing hoes, axes, hand-saws, augers, iron wedges, and a man to make wheels, and a small set of blacksmith’s tools, for a red man. Father (the President of the United States:) We have a number of warriors who use their guns for a living; I understand your goods are cheap; I wish you to send us on a supply trade; I do not want this trade here this is a strange land; I want the store at fort Stoddart, or fort St. Stephens. Father: I hold your talks strong, I hope you will hold our fast, also; (i.e. grant what we ask.) I hope our father will comply with my request, as we have been informed by his beloved men, that he is disposed to afford us aid.

We came here sober, to do business, and wish to return so, and request, therefore, that the liquor which we are informed our friends had provided for us, may be retained in store, as it might be productive of evil.

Mingo Hommassatubley gives his approval for the Nache Hina (Natchez Road) to be improved and tells the commissioners that he has not received the President’s gifts. He notes that the president offered to send people to teach the Choctaw how to spin and weave fabrics. He wants qualified women to come teach mixed-race Choctaw women. After the mixed-race Choctaw women learn to spin and weave, they would teach other Choctaw women while the American teachers would return home. Hommassatubley asks for ploughs, tools, a wheelwright, and blacksmith tools. He asks for a trade store to be built nearby so that Choctaw traders do not have to travel far to exchange goods. Lastly, he asks that the provided alcohol be kept in storage and not be dispersed to the Choctaw present at the treaty “as it might be productive of evil”.

Hoche Homo. This is the talks of the chiefs and warriors; I am one of the children of the President, who have seen him in his own house; I saw my father in the great beloved council house in Philadelphia; he is now dead, and I am informed there is another father to the red people appointed, to keep up the great council house. I have taken by the hand, these three beloved men, sent by my father, the President, to meet the Choctaws; I have received his talk by them, and put it in my heart, and send this mine in return. With the other chiefs, I have granted permission to the commissioners to open the white road of peace asked for. Father, when you receive this, I hope you will hold it fast; the chain of friendship, like an iron chain, should never be broken. I have but a short talk, and hope it will be remembered.

Hoche Homo speaks of previous travel to meet President George Washington at the old Capitol building in Philadelphia, PA. He grants his permission for the trade road to be improved, and that the road be a symbol of peace and friendship between the Choctaw and United States.

Shappa Homo. I was present when my father, the President, talked with the Choctaws, Creeks, Cherokees, and Chickasaws, and four Northern nations, and heard his good advice to his children. When I was in the beloved house, all talks and all paths were whitened with every nation; I am well pleased that they are kept white yet; I am glad there are some people alive yet, who belonging to that white house, wish to take care of the red people. We give up this road; it is not to be settled by white people.

Shappa Homo had also previously met President George Washington. He attended a meeting with the Choctaw, Muscogee, Cherokee, Chickasaws, and four tribes from the Ohio River Valley; possibly the Miami, Delaware, Shawnee, and Wyandot. He gives his permission for the trade road to be improved but denies the road’s right-of-away to settlement.

Edmond Fulsome. Mingo Hom-Massa-tubba’s talk is mine, except, that he has forgot to ask for cotton cards; my people already make cloth; I know the advantage of it, and request that good cotton cards may be sent us.

Edmond Fulsome is requesting cotton hand carders, a tool used to process cotton for use in fabrics.

Robert McClure. A gin is a thing that I asked for long ago; it was once offered to my nation, and refused by our chiefs; I asked for it last July, but have received no answer; I now ask for it again; if this will be granted, I wish to know, soon. I am glad to hear it is the wish of our father, the President, to teach us to do such things as the whites can do. The sooner those things are supplied, the better, for, by long delay, they may grow out of our young people’s minds. We, half-breeds, and young men, wish to go to work, and the sooner we receive those things, the sooner we will begin to learn. I want a blacksmith sent to the lower town district, with a good set of tools, which may not be at the disposal of the smith, but remain with us, should he go away. Some of our young people may learn to use these tools, and we wish them to remain for the use of the district. My reason for asking this, is, that our interpreter may die, and our agent may be recalled by his superior, and another sent to us, who may not live at the same place, and may wish to remove the tools; we wish them to remain to us and our children. We red people do not know how to make iron and steel; we wish our father to send us these, with the smith, &c. And when presents are sent on, we wish a true inventory of all the presents, that we may know when we are cheated, and that the invoice may be lodged with one of our chiefs.

Robert McClure requests a cotton gin, a mechanical tool used to process cotton for making fabrics. He states that if these things are supplied, then young people can be taught how to use them. He also requests a blacksmith and tools to send to the Six Towns District. The blacksmith can use the tools, but McClure wishes them to be owned by the Tribe so if the blacksmith leaves then they will still be retained for the Choctaw apprentices to use.

17th December. The chiefs met the commissioners of the United States in the council chambers, and were addressed by the latter.

Mingoes, Chiefs, and Principle Men of the Choctaw Nation:
We have heard the talks you delivered to us the 13th, and we have since received your written address of the 15th. Those talks and this address have sunk deep into our hearts; they give us great pleasure, and must prove highly satisfactory to your father, the President of the United States, to whom we shall faithfully transmit them, because he will perceive therefrom, that his red children of the Choctaw nation are wise, just, dutiful, and affectionate.

These negotiations lead to the Treaty of Fort Adams being signed by Choctaw Leaders on December 17th, 1801. It was ratified by the U.S. Congress on April 30th, 1802. Article II of the written Treaty states that the Choctaw Nation gives its consent for the wagon road to be “…explored, marked and opened…” and that the Choctaw Nation nominate two men as advisors who will be paid for their services. Article III states two Choctaws will be appointed to assist with the survey of the Choctaw Nation and U.S. boundary line and that anyone who is illegally living on Choctaw lands will be removed and their property demolished. Article V provides the Choctaw Nation $2000 worth of trade goods and merchandise and three sets of blacksmith tools.

While most of the issues raised by the Choctaw leaders were listed in the written Treaty, there are a few items not specifically addressed such as the fabric teachers and blacksmith. It is not known if the $2000 worth of gifts by the President included the additional items requested by the Choctaw leaders; additional archival research would need to be done to look into the treasury records.

This treaty was the first major land cession from the Choctaw Nation to the United States. A mere one year later, the United States returned to negotiate a cession of a small acreage of land in the 1802 Treaty of Fort Confederation. Furthermore, the 1803 Treaty of Hoe Buckintoopa and the 1805 Treaty of Mount Dexter forced the Choctaw Nation cede its southern hunting lands to settle its trade debts. This acreage totaled approximately 8.3 million acres.

We hope that this series, “Minutes from the 1801 Treaty of Fort Adams, Parts 1-3. Has been helpful in understanding how Choctaw leaders approached an important treaty negotiation. “We encourage you to look back at the American State Papers. Class II Indian Affairs. Volume 1. Pages 658-663 and the 1801 Treaty of Fort Adams.

Links

• Minutes from the 1801 Treaty of Fort Adams (Part 1)
• Minutes from the 1801 Treaty of Fort Adams (Part 2)