Category Archives: Van Donck

The Legacy of David S. Cohen’s Ramapo Mountain People and the Rise of Indigenous Hatekeepers

Disclaimer: The views expressed here are my own. I do not speak for, or represent, anyone else, but myself.  As a Ramapough (Munsee) Lenape descendant, I owe it to my ancestors to tell their truth. Please make sure to click on the red hypertext links.

Update: On June 17, 2023, the Delaware Nation voted to remove Daniel “Strongwalker” Thomas II from his duties effective immediately, from representing the Tribe,  and stated that he was NOT the hereditary chief of Willie Thomas as that status was not passed on. The full report can be found here.  While the Oklahoma  Delaware Nation appointed him to to act as an official tribal representative to combat “corporations posing as Indigenous nations/non-profits” in 2021, they only removed him a little over a week ago which is two years after the Nation was informed of his background as a convicted felon by his own daughter, and her mother, who also accused him of mental, physical, and sexual abuse/incest. I am glad the OK Delaware Nation finally saw him for  who he is. #FactsMatter

In May of this year, two of my personal essays regarding my own Ramapough Lenape ancestry were published in Our Stories, Our Land, a collaborative project with Rutgers University, Department of Landscape Architecture, and the Ramapough Lunaape Nation.  I hope and pray that the Delaware Nation , under new leadership, will  one day acknowledge that the Ramapough Lenape Nation is NOT a threat to their existence, but that our ancestors were the Lenape who stayed behind after The Treaty of Easton was signed in 1758 at the end of the French and Indian War. We should be viewed, if anything, as their long lost cousins.

The Legacy of David S. Cohen’s The Ramapo Mountain People and the Rise of Indigenous Hatekeepers

 

https://en.wikipedia.org/wiki/Lenapehoking

 

For the past two decades, I have dedicated my time to researching my maternal family’s history, which has guided me to write a book. The voices of my ancestors have always led me to where I am today, providing me with clues and revealing a family history that resisted settler colonialism, which caused genocide, slavery, and dispossession. I firmly believe that there is no separation between the living and the dead; the ties that bind us are eternal.

During the colonial era, indigenous people along the Eastern seaboard suffered from paper genocide, which was a policy enacted by settler colonizers to classify and erase indigenous identity and ties to their ancestral homelands. It is actually quite easy to denigrate and dispossess a people of their land, if you call them anything but indigenous.  This practice has resulted in historic trauma that can never be forgotten or denied. The silence of the disappeared voices that remain hidden in the archives speak volumes. However, my family has always known who we are and where we come from, despite the attempts to erase our Afro-Indigenous identity.

https://www.wikitree.com/photo/jpg/Van_Dolzen-1-1
Taphow and Joris land sales show the fluidity of borders and ethnicities in the Northern part of Lenapehoking.

My grandfather’s oral and written history indicated that our family’s lineage consisted of Dutch, German, Swedish, Finnish, British, Scots-Irish, Malagasy, West African, and Native American tribes from Connecticut, primarily from Fairfield County, New York, New Jersey, Rhode Island, and Massachusetts. Our ancestors were from many tribes, including Munsee, Delaware, Minisink, Wappinger, Shinnecock, Nipmuc, Golden Paugusset, Powhatan, Mohawk, Wampanoag, and others, all connected to a Black and Red Atlantic. Our enslaved ancestors, used as human shields, were first put on the front lines to protect the Dutch from the Munsee Lenape in New Amsterdam, but they also formed lasting relationships and intermarried with the Munsee Lenape. Although marriages between Native men and women of African descent occurred, it was primarily Native women who married men of African descent in our family and were the cultural bearers who passed on their knowledge. Similarly, the Lenape also adopted people of African descent into their tribe. DNA does not determine culture. It is possible to be of African and Native descent, European and Native descent, or a mixture of all racial categories. I respect the hard choices that our ancestors made to ensure their survival and that of their descendants. It is a myth that all Lenape were removed from New York and New Jersey in the late 1700s. It is a fact that many Lenape people stayed behind.  Most of our family never left their ancestral homeland in PA, NY, NJ, and DE, which shows that our ancestors made the right decision and are the true keepers of our sacred Lenapehoking.

Cohen, David S. The Ramapo Mountain People. NJ: Rutgers University Press, 1974.

David S. Cohen’s book, The Ramapo Mountain People, which I read ten years ago, is inaccurate based on my family history and the knowledge handed down by my elders including my great-grandfather, Helen B. Hamilton, Yvonne Chandler, Chris Moore, and Pat Mann-Stoliby. Although we descend from enslaved and Free People of Color, including Afro-Dutch Free Black people, our ancestors did not originally arrive in the Ramapough Mountains from the Hackensack Valley starting in the early 1800s, or even in the 1680s when the Tappan Patent was formed. The Ramapough (Munsee) Lenape were always there, albeit in much smaller groups that coalesced into larger entities over time. The Ramapough Mountain area has been settled for the millennia and Indigenous people routinely travelled across the Hudson River setting up camps on both sides. Cohen coined the name “Ramapo Mountain People” in his book and he was correct in stating that they were not the pejorative “Jackson Whites.” However, his book is not a definitive account of our ancestors. It is rooted in a discipline closely affiliated with the field of eugenics and should be seen as a relic of the late-1960s to early-1970s community-based studies. That his book has never been updated in light of new scholarship over the past couple of decades, says a lot.

Cohen’s book ignores a gender issue which clearly affects his ability to even entertain the possibility of Afro-Indigeneity. He fails to acknowledge the existence of a large number of Black-Native relationships that produced Afro-Indigenous children who learned their culture from their Munsee Lenape mothers. He ignores the fact that many people of African and Indigenous descent escaped to freedom together throughout the colonial period and even after. Unfortunately, the names of these Indigenous women were not recorded in official records, but this does not mean that they never existed or that their voices and lives do not matter. Cohen dismisses these relationships as insignificant, despite their long history in the Hudson River Valley region, dating back to the1613 arrival of Juan Rodriguez, a fur trader of African descent from Santo Domingo who married a Munsee Lenape woman and fathered children with her. Intended or unintended, Cohen left people with the mistaken impression that the Ramapough (Munsee) Lenape strictly descended from African and Afro-Dutch people who had forgotten their history — a history he decided to give them back.

That being said, The Ramapo Mountain People’s greatest flaw is that it fails to acknowledge the historic erasure of indigeneity inherent in official records such as census records. Native Americans were not listed as such in any US census records between 1790-1840. They were, however,  included in the  racial categories as “Mulatto,” “Black,” “Negro,” “Colored,” “Free People of Color,”  and “White” —- labels that striped them of their “official” indigeneity. This is the time period that Cohen attributes the Ramapough (Munsee) Lenape as having relocated to the Ramapo Mountains. How convenient it is to make claims that are hard to prove when records do not exist to the contrary because people were made to disappear on documents. Who is Cohen to decide who is indigenous, or not , based on one-drop  of “Black” blood rule?

In my family, we had ancestors who decided to accept, on paper, the  racial categories that they were given because they could not challenge them especially during segregation and we had ancestors who 100% identified as Afro-Indigenous. Again, one can be Black and Native— they are NOT mutually exclusive identities. I can assure you that my great-grandfather, who was born in 1881 in Newark, NJ, knew who he descended from as  his family always kept one foot in the Ramapough Mountains and one foot in Essex County, NJ. Our family continues to do the same today. Cohen clearly believes that only written sources can be used in research and that our oral history doesn’t matter —- except it does. We have our history that clearly shows that the Ramapough (Munsee) Lenape maintained their culture despite slavery, genocide, and dispossession. What Cohen wants is for the Ramapough (Munsee) Lenape to wholeheartedly accept the colonized view of history — a top-down, one-sided version of history that leaves no room for a history from below. No, thank you. Our history, oral included,  is our history and it has been shaped by specific historical forces that are not up for debate.

Cohen’s book has been used in the tribe’s quest for federal recognition despite questions about the validity of his conclusions. Cohen now claims that the Ramapough (Munsee) Lenape are “of dubious descent.” He has also been very vocal in stating that all Lenape where removed in the late 1700s and therefore  the Ramapough (Munsee) Lenape, Nanticoke Lenape, and Powhatan Renape Nations are not legitimate and thereby questions their NJ state-recognition. The Ramapough (Munsee) Lenape have nothing to prove to David S. Cohen, as he insists, they do. Today, Cohen only recognizes the Oklahoma Delaware Lenape, the Stockbridge-Munsee Community in Wisconsin, and the Delaware of Six Nations in Ontario. It should be noted that the Lenape people of PA, NY, NJ, and DE have always welcomed fellow Lenape who were removed from Lenapehoking.

Recently, my distant cousin Claire Garland, Director of Sand Hill Indian Historical Association, published “Indian Summer at Sandy Hill: The Revy-Richardson Families at the Jersey Shore,” which serves as an excellent counterpoint to Cohen’s book. It should be evident that Cohen interviewed a small segment of Ramapough (Munsee) Lenape in the late 1960s when he did his research and then applied his findings to the larger Ramapough Lenape population— many who had ceased to live in the Ramapough Mountains, but still lived in other parts of NJ and NY. Claire’s discussion of her centuries-old family history, which is relevant to our own Lenape-identified Van Salee/Van Surlay Revy ancestors,  can be traced back to New Amsterdam/New York City, Orange and Rockland Counties, NY, and Bergen, Essex, Burlington, and Monmouth Counties, NJ. It never dawned on Cohen that the Afro-Dutch of New Amsterdam actually continued to intermarry with Lenape before, during, and after they relocated to the Tappan Patent.

In her article, Claire draws on tax records, land deeds, property transactions, census records, cemetery records, vital records, as well as oral history and family photos and memorabilia to detail her family history. Elizabeth Susan Van Surlay Revy, our ancestor, married into the Richardson family, who were Cherokees from Georgia and stopped in Monmouth County, NJ on their way to the Oneida Nation in the late 1700s, where they settled. Claire’s research proves a continuous Lenape presence in New Jersey from the past until the present day. I am positive that there are also other Lenape micro-histories in existence that have yet to be discovered for all the reasons I discussed above. Decolonizing the archives and re-examining past research is a MUST in order to discover these histories as they do exist.

The Rise of the Indigenous Hatekeepers

I recently attended a UPenn webinar courtesy of the Wolf Humanities Center and Penn Museum  where the legacy of Cohen’s book was clearly on display.  The video can be viewed here in full. (Please note that the video can be triggering for some, particularly one hour in at the start of the Q&A section.) It was billed as a “discussion that highlights tribal relationships to Lenapehoking, the ancestral and spiritual homeland of Lenni-Lenape and Delaware peoples of the Delaware Valley. Archaeologists and tribal cultural specialists bring the site-specific landscapes and histories to life, illuminating once-vibrant places that remain important to tribal Nations today.” I was looking forward to learning more about the Oklahoma Delaware Nation. While Jeremy Johnson, Director of Cultural Education, Delaware Tribe of Indians based in Bartlesville, OK was informative and respectful, the same cannot be said of Daniel “StrongWalker” Thomas. This was actually the first time I heard him and saw him.

Though The Wolf Humanities Center posted his credentials on their site, I will not be repeating them here. I don’t respect a man who launched such hate-filled, venomous attacks on various Lenape present in the room as well as the people who were on the panel sitting next to him. No dignified “hereditary chief” that I know would ever present themselves in public in such a way, especially to those who welcomed him with open arms.  The optics of it all not only looked bad, but also smelled bad. His focus on federal recognition and treaty signing as qualifiers of indigeneity, the not so-veiled references to race, his seeming ignorance of Eastern seaboard Native history, and his avowed 100% insistence that all Lenape were removed from the Northeast mimicked points that David S. Cohen made in his book and subsequent papers. While, I, in no way, shape, or form hold David S. Cohen responsible for the words and actions of another person, the conclusions made in his book are now being used by Daniel “StrongWalker” Thomas and other federally-recognized Native Americans. Let’s be clear, these are Native people who want to silence and erase the specific histories of PA, NY, NJ, and DE Lenape, as well as Afro-Indigenous people, especially on the East Coast, by labeling them “Pretendians” and “CPAIN” derogatory terms no different than “Jackson Whites.”

The OK Delaware Nation claims some sort of authority over Northeastern Lenape because they have federal recognition, a status they were given when they accepted relocation to Cherokee land in Oklahoma in 1867. However, the PA, NY, NJ, and DE tribes are state-recognized, have their own inherent sovereignty, and are accepted by the US government as such. I am in 100% agreement with the statement below made by a long list of Indigenous activists and posted on the Last Real Indian website:

“While federal and state recognition are ways that we legally acknowledge and understand Native American and Indigenous Peoples in the United States, a colonial state, we also honor the fact that federal and state status is not the only form of “recognition” and “assertion of rights” for tribes, Native Nations and Indigenous Peoples across North America. We also recognize the problems with disenrollment, xenophobia, anti-Indigenous, anti-Indian, and anti-Black racism that can lead to insidious forms of individual and collective exclusion. Many tribes have been terminated or thought non-existent for example because they do not meet the requirements of another non-Native government (the United States). We reject the premise that federal recognition is the only way to determine American Indian, Indigenous, and Native American identity. It is within this context that we call on all community members to reject attempts by outsiders to determine tribally specific status of individuals and groups. We believe that every tribe’s self-determination and/or sovereign status should allow them to define who is and is not a member of their communities, including adoption as that is a tribe exercising their sovereignty to determine their own citizenship.”  

It is disheartening to see other Natives engage in hate tactics that are straight out of the settler colonial project play book. The fact that the OK Delaware Nation refuses to recognize those Lenape who never left, under the guise that they themselves know that “No Lenape would ever leave another behind,” is absurd. They can never speak on matters with 100% certainty when they weren’t alive to witness the event themselves or know all the hard individual choices people made at the time. They can’t speak of the decisions that Afro-Indigenous people made for fear of state-sponsored punishment —- as if our ancestors had the power to make any decision in the construction of a racial classification system hundreds of years ago. They maintain that the Ramapough (Munsee) Lenape never called themselves that until Cohen published his book because they had no name. Not only is this false, but we were called by many names: Munsee, Tappan, Haverstraw, Minisink, Hackensack, Pompton, Acquacanock, Esopus, Wappinger, and others. That these Indigenous bands formed larger confederacies in the wake of colonization, does not mean that the people who inhabited the Ramapough Mountains, and surrounding areas, never knew who they were. Neither does it mean that Cohen gave us our name.

Why The Wolf Humanities Center and Penn Museum invited Daniel “StrongWalker” Thomas to be on the panel is beyond me when there were local Lenape groups  available to present. I am not too sure why representatives from local Lenape tribes were not on the panel, as they should have been, and this fact was not lost on many who intended in person and online. I also question why the Delaware Tribe of Indians in Bartlesville, OK would have a representative of their nation sit on any panel with Daniel “StrongWalker” Thomas because it made it look like they condoned his rude behavior. He stated that he did not speak for the tribe, but for “the people.” What people? Who gave him the authority to speak on behalf of all Lenape in PA, NY, NJ, and DE?  Is this how the OK Delaware Nation builds alliances with local Lenape? WHY can’t he speak for the tribe now?

The way he performed at the webinar made me question who he was and why was he so angry and disrespectful. I called some of my Indigenous contacts across the country asking them if they knew him, and many did. I am now left with the impression that Daniel “StrongWalker” Thomas is a “hatekeeper,” a term I use to refer to the ways in which some Natives from federally recognized tribes advocate for a one size fits all Indigenous experience. It is interesting to note that these Natives are primarily from the Midwest and Southwest who refuse to acknowledge the specific experiences that Eastern tribes faced as the first tribes who were colonized. These Natives also tend to wield their federal recognition around like a club they can hammer other Natives over the head with for not being “Native ” enough. Some have even gone further and have engaged in acts of harassment, bullying, intimidation, and more.

Perhaps the best-known example of a “hatekeeper” is Jacqueline Keeler, a Navajo activist who keeps an “Alleged Pretendian List.” While the original goal of identifying “Prentedians” was based on valid concerns, it has gone above and beyond its original intent and has morphed into a whole different beast. The list that has rightfully been exposed and denounced by many Indigenous people as highly problematic. The following links demonstrate how “hatekeepers” are specifically targeting people, even federally recognized Native Americans with whom they disagree, and are compiling dossiers on individuals complete with personal information, vetting individual family trees and misinterpreting family relationships/ties, etc. to try to discredit people.

Comprehensive Timeline of Keeler’s Harassment of Indigenous People  (with mention of Daniel “StrongWalker Thomas in a couple of places)

https://drive.google.com/file/d/1_lCuYR2FcZLzFcIu1nuyQqm1JG71vrdl/view?usp=sharing

Community Members Speak out Against the “Alleged Pretendian List”

https://lastrealindians.com/news/2021/5/9/cp3jcylawd83oe095y8npx67n6jng0

The Crashing of Sacheen’s Funeral

https://voshart.medium.com/the-crashing-of-sacheens-funeral-a3c3a7bec173

Opinion: The Real Problem With Jacqueline Keeler’s ‘Alleged Pretendian’ List

https://www.powwows.com/the-problem-with-jacqueline-keelers-pretendian-list/’

It turns out that Keeler is a well-known associate of Daniel “StrongWalker” Thomas. If it walks like a duck, talks like a duck, then it’s a duck. Their tactics mirror each other.

I wasn’t surprised then to learn that Daniel “StrongWalker” Thomas is also affiliated with, and routinely posts in, a Facebook public group called Roots of Illusion, Ramapo/Ramapough that believes in “educating the public of who the Ramapo, Ramapough Mountain People really are.” This group often shares Cohen’s papers as well as the Afro-Dutch genealogy charts featured in his book to make determinations about individual Ramapough (Munsee) Lenape family trees and ethnic identification. The group advocates using DNA tests to determine how much “Native American” admixture Ramapough (Munsee) Lenape have in order to “prove” individuals are not Native. They also share DNA information without a person’s consent which is very unethical. This group has no understanding of ethnic admixture, how genes are inherited, and how admixture is calculated by DNA companies. It is also apparent that they think “race” is  a fixed status, and not a social construct, and that census enumerators were always correct in recording a person’s “race” based on their phenotype.  Needless to say, their one-dimensional view of history where they see “Enslaved/Free Blacks versus Lenape” is troublesome as it is ignorant and places blame unfairly on Enslaved/Free Blacks for the oppression of all Lenape people.  Their Black History Month postings are indicative of their anti-Black racism though they claim not to be so. The Ramapough (Munsee) Lenape, Nanticoke Lenape, and Powhatan Renape are all NJ state-recognized sovereign tribes that Daniel “StrongWalker” Thomas does not have jurisdiction over. He knows this and has decided to pursue an agenda to malign these tribes at all costs.

Here are some screenshots from the Roots of Illusion, Ramapo, Ramapough Facebook group:

An example of their anti-Black and ignorant  understanding of the history of settler colonialism.

 

Native Americans can be of any “race.”  Individual Ramapough Lenape are being targeted for derision as evidenced in the posting of these 1950 census records.

 

An example of anti-Black bias post that was posted during Black History Month. Why????
David S. Cohen’s book and papers are routinely shared in their Facebook group where they cherry-pick what he has written.

I want to state clearly that I don’t know if David S. Cohen is working directly with Daniel “StrongWalker” Thomas and other “hatekeepers,” or if he is unaware of how these “hatekeepers” are using his book to promote their own agenda in the way that may cause real harm to others. I have never met David. S. Cohen. I am actually sure we could have a civil conversation about his book and the impact that it has undoubtedly had on Ramapough (Munsee) Lenape descendants that he has never met, in addition to the ones he already knows. What I do know, is that his book has been used to unfairly define a group of people for decades and is also now being used by “hatekeepers” to target and character assassinate the Ramapough (Munsee) Lenape. However, is this really the legacy Cohen wants to leave behind? I wouldn’t think so. I would hope not. 

Time to Mann Up: Nicka Smith, The Legacy of the Cherokee Freedmen, & the Hope For A Better Future

As I listened to the Wolf Humanities Center/Penn Museum webinar, I couldn’t help to think about how the OK Delaware Nation resides within the boundaries of the Cherokee Nation in Oklahoma. This led me to think about my friend, mentor, and professional genealogist Nicka Smith, who recently gave several lectures about her Cherokee Freedman ancestor, US Deputy Marshall Isaac Rogers, to the Cherokee Nation. She provided various written, oral, and DNA (i.e., cousin matching and not admixture) documentation to provide one of the best case studies I have ever seen by a Afro-Indigenous descendant. You can view her presentation below.

I thought about how the Cherokee Nation has finally come to realize the mistakes of the past and are now working on reconciling their history with that of the Cherokee Freedmen to provide a fuller, truer picture of the past. I can only hope that sometime in the future, the OK Delaware Nation will be open to reconciling with the PA, NY, NJ and DE Lenape instead of trying to erase our history in Lenapehoking. Until that day comes, I will continue to pray for Lenapehoking and all Lenape wherever they reside as my ancestors have always done.

David S. Cohen’s Book and Articles:

The Ramapo Mountain People. NJ: Rutgers University Press, 1974.

The Academia.edu articles below are listed as part of his upcoming book titled Dubious Descent, with the exception of the last article.

https://www.academia.edu/36838452/Sovereignty_and_Recognition

https://www.academia.edu/1225640/The_Name_Game_The_Ramapough_Mountain_Indians

https://www.academia.edu/2008598/The_Limits_of_Advocacy_The_Case_of_the_Lumbee_Indians

https://www.academia.edu/3995343/The_One_Drop_Rule_in_Reverse_The_Nanticoke_Lenni_Lenape_the_Delaware_Indians_and_the_New_Jersey_Indian_Commission

hpps://www.academia.edu/44628690/Whos_Afraid_of_Historical_Evidence_Rutgers_the_New_Jersey_Historical_Commission_and_New_Jerseys_Non_Federally_Recognized_Indian_Tribes_

https://www.academia.edu/29783986/The_Seven_Trees_Motif_and_the_Ramapo_Mountain_People

https://www.academia.edu/28884150/American_Native_Film_Review_docx

htpps://www.academia.edu/37949936/The_Lumbee_Indians_An_American_Struggle

https://www.academia.edu/3690101/Emergent_Native_American_Groups_in_New_Jersey

 

For Further  Reading and Viewing:

Below are some suggested websites, articles and books that you should read if you are interested in exploring some of the issues slavery in the North, Indigeneity, New Amsterdam/New Netherlands under the Dutch vs. British in NY &NJ, paper genocide, and resistance. This is meant as a starting point only. I also encourage people to dig deep into the archives (libraries, historical societies, newspapers, etc.), re-examine what has been written and what may have been left out of the historical record, and write those who have been left out back into the historical record.  It is only when we see how history was experienced by all viewpoints that we can truly understand how this country came into being.

Websites:

https://ramapomunsee.net/

https://sandhillindianhistory.org/contact.html

https://native-land.ca/

http://nrs.harvard.edu/urn-3:HUL.InstRepos:3153295

The Freedmen of New Amsterdam

YouTube Videos:

Ezra Stiles, Census Making, and Indian Erasure in New England with Jason Mancini https://youtu.be/6lmSB5FkKOw

https://www.youtube.com/@whoisnickasmith/playlists  (Researching the Enslaved playlist) and episode on The Five Civilized Tribes)

https://youtu.be/xJkZG2SKEKI (Finding Isaac Rogers)

 Articles:

Indian Summer at Sand Hill: The Revy and Richardson Families of the Jersey Shore” by Claire Garland in New Jersey Studies: An Interdisciplinary Journal, Volume 9 , No. 1 (2023) Winter 2023 (p.168-224). https://njs.libraries.rutgers.edu/index.php/njs

“ Reytory Angola, Seventeenth-Century Manhattan” by Susannah Shaw Romney (pp. 58-78) and  “Sarah Chauqum, Eighteenth-Century, Rhode Island and Connecticut” by Margaret Ellen Newell in As If She Were Free: A Collective Biography of Woemn and Emancipation in the Americas, Edited by Erica L. Ball, Tatiana Seijas, and Terrell Snyder.

“Can Genealogy be Racist? Identity, Roots & The Question of Proof” by Ellen Fernandez-Sacco, Latino Genealogy and Beyond.com, March 22, 2018. https://latinogenealogyandbeyond.com/blog/can-genealogy-be-racist/

 ”Extinction: The Historical Trope of Anti-Indigeneity in the Caribbean” by Maximillian C. Forte, Issues in Caribbean Amerindian Studies, Vol VI, No. 4, August 2004-August. https://indigenouscaribbean.files.wordpress.com/2008/05/forteatlantic2005.pdf

The U.S. Census and the Contested Rules of Racial Classification in Early Twentieth -Century Puerto Rico” by Mara Loveman Caribbean Studies, Vol. 35, No. 2, Julio-Diciembre, Instituto de Estudios, pp. 79-114.  https://www.redalyc.org/pdf/392/39215017004.pdf

“How Puerto Rico became White: Boundary Dynamics and Intercensus Racial Reclassification by Jeronimo O. Muniz and Mara Mara Loveman, American Sociological Review, Vol. 72, Issue 6, pp. 915-939. https://bit.ly/3Kiz8Yf

“One-drop” — Reckoning with Erasure of Native Identity in Appalachia”  https://www.salon.com/2018/05/21/one-drop-reckoning-with-the-erasure-of-native-identity-in-appalachia_partner/

Book Titles/Authors:

 Beyond Conquest: Native Peoples and the Struggle for History in New England by Amy E. Den Ouden

Indigenous Continent: The Epic Contest for North America by Pekka Hämäläinen

Firsting and Lasting: Writing Indians Out of Existence in New England by Jean M. O’Brien

African Founders: How Enslaved People Expanded American Ideals by David Hackett Fischer

Spaces of Enslavement: A History of Slavery and Resistance in Dutch New York by Andrea C Monsterman

Bound by Bondage: Slavery and the Creation of a Northern Gentry by Nicole Saffold Maiskell

The Red Atlantic: American Indigenes and the Making of the Modern World, 1000-1927 by Jace Weaver.

Settler Memory: The Disavowal of Indigeneity and the Politics of Race in the United States by Kevin Bruyneel

An Afro-Indigenous History of the United States by Kyle T. Mays, Shaun Taylor-Corbett, et al.

Louisiana Creole Peoplehood: Afro-Indigeneity and Community by  Rain Pru’homme-Cranford, Darryl Barthe, and Andrew Jolivette, eds.

Ties That Bind: The Story of an Afro-Cherokee Family in Slavery and Freedom by Tiya Miles

Frontiers of Citizenship: A lack and Indigenous  History of Postcolonial Brazil by Yuko Miki

Tainos and Caribs: The Aboriginal Cultures of the Antilles bySebastian Robiou Lamarche

Unfreedom: Slavery and Dependence in Eighteenth Century Boston by Jared Ross Hardesty

Unsettling Truths: The Ongoing, Dehumanizing Legacy of the Doctrine of Discovery by Mark Charles and Soong-Chan Rah

Reckoning with Slavery: Gender, Kinship and Capitalism in the Early Black Atlantic by Jennifer Morgan, Angel Pean, et. al.

The Afro-Latin@ Reader: History and Culture in the United States edited by Miriam Jimenez Roman and Juan Flores

North Carolina’s Free People of Color, 1715-1885 by Warren Eugene Milteer, Jr.

Native American Whalemen and the World: Indigenous Encounters and the Contigency of Race by Nancy Shoemaker

The Lumbee Indians: An American Struggle by Malinda Maynor Lowery

An Indigenous Peoples’ History of the United States by Roxane Dunbar-Ortiz

We Refuse to Forget: A True Story of Black Creek, American Identity,  and Power by Caleb Gayle

The Myth of Indigenous Caribbean Extinction: Continuity and Reclamation in Boriken by Tony Castanha

Long Hammering: Essays on the Forging of an African American Presence in the Hudson River Valley to the Early Twentieth Century by A. J. Williams-Myers

In Defiance: Runaways from Slavery in New York’s Hudson River Valley 1735-1831 edited by Susan Stressin-Cohn and Ashley Hurlburt-Biagini

Africans and Native Americans: The Language of Race and the Evolution of Red-Black Peoples by Jack D. Forbes

Slavery in the Age of Memory: Engaging the Past  and Museums and Atlantic slavery by Ana Lucia Araujo

The American Discovery of Europe by Jack D. Forbes

The Pinkster King and the King of Kongo by Jeroen Dewulf

A History of Connecticut’s Golden Hill Paugussett Tribe by Charles Brilvitch

Blurring the Lines of Race and Freedom: Mulattoes & Mixed Bloods in English Colonial America by A. N. Wilkinson

The Book of Negroes: African Americans in Exile after the American Revolution (2021 edition), Edited by Graham Russell Hodges and Alan Edward Brown

Black Indian Genealogy Research: African-American Ancestors Among The Five Civilized Tribes, An Expanded Edition  by Angela Y. Walton-Raj

Freedmen of the Frontier Volume 1:  Selected Cherokee, Choctaw, & Chicasaw Freedmen Families by Angela Y. Walton-Raji

Freedmen of the Frontier Volume 2:  Selected Creek and Seminole Freedmen Families by Angela Y. Walton-Raji

Complicity: How the North Promoted, Prolonged, and Profited From Slavery by Joel Long

Black Lives Native Lands White Worlds: A History of Slavery in New England by Jared Ross Hardesty

The Business of Slavery and the Rise of American Capitalism, 1815-1860 by Calvin Schermerhorn

The Saltwater Frontier: Indians and the Contest for the American Coast by Andrew W. Lipman

Brethren By Nature: New England Indians, Colonists, and the Origins of American Slavery by Margaret Ellen Newell (A must read)

Root & Branch: African Americans in New York & East Jersey, 1613-1803; Pretends to be Free: Runaway Slave Advertisements from Colonial and Revolutionary New York and New Jersey, and  David Ruggles: A Radical Black Abolitionist and the Underground Railroad in New York City  by Graham Russell Hodges

Slavery in the North: Forgotten History and Recovering Memory by Marc Howard Ross

New England Bound: Slavery and Colonization in Early America by Wendy Warren

In the Shadow of Slavery: African Americans in New York City, 1626-1863 by Leslie A. Harris

Many Thousands Gone: The First Two Centuries of Slavery in North America  and Generations of Captivity by Ira Berlin

Slavery and Freedom in the Mid-Hudson Valley by Michael E. Groth

Slavery and Universities: Histories and Legacies by Leslie Harris, et. al.

Scarlet and Black: Slavery: Slavery and Dispossession in Rutgers History (Vol 1) by Marisa J. Fuentes and Deborah Gray White, eds.

Scarlet and Black: Constructing Race and Gender at Rutgers, 1865-1945 (Volume 2) by Kendra Boyd and Marisa J. Fuentes, eds.

Pirates, Merchants, Settlers and Slaves: Colonial America and the Indo-Dutch Atlantic by Kevin McDonald

Memories of Madagascar in the Black Atlantic by Wendy Wilson Fall

Running from Bondage: Enslaved Women and Their Remarkable Fight for Freedom in Revolutionary America by Karen Cook Bell

Flight to Freedom: African Runaways and Maroons in the Americas by Alvin O. Thompson

Tacky’s Revolt: The Story of an Atlantic Slave War by Vincent Brown

Fugitive Slaves and Spaces of Freedom in North America by Damian Alan Pargas, ed.

The Archaeology of Social Disintegration in Skunk Hollow: A Nineteenth Century Rural Black Community by Joan H. Geismar

From Rebellion to Revolution: Afro-American Slave Revolts in the Making of the Modern World by Eugene D. Genovese

Black Rebellion in Barbados: The Struggle Against Slavery, 1627-1838 by Hilary Beckles

Purchasing Whiteness: Pardos, Mulattoes, and the Quest for Social Mobility in the Spanish Indies by Ann Twinam.

The Apocalypse of Settler Colonialism: The Roots of, White Supremacy, and Capitalism in Seventeenth-Century North America and the Caribbean by Gerald Horne

The Kidnapping Club: Wall Street, Slavery, and Resistance on the Eve of the Civil War by Jonathan Daniel Wells

Slave No More: Self-Liberation before Abolitionism in the Americas by Aline Helg

Surviving Slavery in the British Caribbean by Randy M. Brown

Black Patriots and Loyalists: Fighting for Emancipation in the War for Independence by Alan Gilbert

Standing in Their Own Light: African American Patriots in the American Revolution by Judith L Van Buskirk

The Colored Patriots of the American Revolution by William Cooper Nell

The Negro in the American Revolution by Benjamin Quarles

The Colony of New Netherlands: A Dutch Settlement in Seventeenth-Century America by Jaap Jacobs

New Netherlands Connections: Intimate Networks and Atlantic ties in Seventeenth-Century America by Susanah Shaw Romney

Before the Melting Pot: Society and Culture in Colonial New York City, 1664-1730 by Joyce D. Goodfried

hat the Blood Stay Pure: African Americans, Native Americans, and the Predicament of Race and Identity in Virginia by Arica L. Coleman

 

The Insidiousness of Slavery: No Justice and the Van Wickle Slave Ring

This blogpost is written as a supplementary addition to the December 16th, 2018 historic Day of  Remembrance at the East Brunswick Public Library as part of The Lost Souls Public Memorial Project. A special thank you goes to Rev. Karen Johnston, Mae Caldwell, the NJ Council for the Humanities, The Unitarian Society, New Brunswick Area Branch of the NAACP, Afro-American Historical & Genealogical Society – NJ Chapter Sons & Daughters of the Us Middle Passage Society, East Brunswick Human Relations Council, East Brunswick Senior Center and the East Brunswick, Library. Additional thanks goes to my BlackProGen geneabuddies and fellow Truth Seekers, Muriel “Dee Dee” Roberts, Shannon Christmas, James Amemasor and the staff at the NJ Historical Society, Junius Williams, Rhonda Johnson, James J. Gigantino II, Calvin Schermerhorn, Joshua Rothman, Grahan Russell Hodges, and others who have supported my research over the years. I am most indebted to Rich Sears Walling for his endless quest to bring this horrific travesty to light and to seek social justice for these 177 Lost Souls.

This blogpost is dedicated to all my ancestors and to my M23 cousins who decided to take mtDNA  and autosomal DNA tests that have enabled us to reconnect with our DNA cousins who share our Native-American, Malagasy, West African, and European ancestry and find out our true family history. A big shout out to my  cousin-homie-sister- genealogy partner Andrea Hughes, Mildred Armour, Robert Armour, Sharon Anderson, Ray Armour, Tashia Hughes, our late Cousin Helen B. Hamilton , Alan Russell, Frances Moore, Lois Salter-Thompson, Dorothy Miller, Brenda Ryals-Burnett, “Donnie”, Sharon Baldree, Rhoda Johnson, and Barbara Pitre and her mother Pearl Kahn.

On Insidiousness….

The Van Wickle Slave Ring was insidious from its inception. The word origin of insidious comes from the Latin insidiosus meaning cunning, deceitful, artful and from  from insidiae (plural) meaning to plot, snare, and ambush.

In 1818, there was a conspiracy of slave speculators who stole African-American and mixed-race free, enslaved for a term, and enslaved for life people out of New Jersey and New York and transported them to Louisiana, Mississippi, and Alabama with the full collusion of Judge Jacob Van Wickle and his judicial cronies. They operated in full violation of a 1812 New Jersey state law that clearly stated that no person of African descent or other person of color who was a servant, slave for life or slave for a term could be taken out of the state without their consent if they were of age or their parents’ consent if underage. This law was put into effect to further strengthen the Gradual Emancipation Act of 1804 that declared that any child born, after July 4th, 1804,  to a slave mother had to first serve a term  — 25 years if male and 21 years if female — as a servant for their mother’s owner and then they would be free. In order to make a profit from slave speculating, Van Wickle and his devious gang devised a plan where they would procure People of Color in New Jersey and New York by any means necessary and sell them South as slaves for the rest of their lives without their knowledge or consent. Most of the 177 individuals that we know of today  were in their teens or early 20s though there were many children under the age of 10 –the youngest two being just 2 days and 6 weeks old. Freedom was snatched from all of them with a blink of an eye and with Jacob Van Wickle’s signature all over the place. Among them, were some of my maternal ancestors. Any emblem of justice was denied to them.

Two years ago, I wrote my blogpost Part II: The DNA Trail from Madagascar to Manhattan & Our Family’s Malagasy Roots where I discussed my maternal ancestors’ migration out of New Amsterdam to the Tappan Patent (Bergen County, NJ/Rockland and Orange Counties, NY) and our Full Sequence M23 mtDNA Cousin matches at that time. Two years later, this blogpost expands on our most recent findings. We now know that while Lewis Compton, James Brown, Charles Morgan, Nicholas Van Wickle, and others, on November 13th-17th, 1818,  were in a Pennsylvania courtroon answering to the charges of removing People of Color from New Jersey and New York without their consent, my ancestors were  among the 48 individuals already on their way to serving lives of involuntary servitude in the South. Crammed onboard a ship outfitted with plantation supplies and equipment, they were on the last documented slave ship out of South Amboy, the Schoharie, which sailed on October 25th, 1818. That they were unwitting pawns in a system designed to further dehumanize them is the epitome of the insidiousness of slavery indeed!

 

If Fred Could See Us Now: On the Uses of DNA Testing for Slave Ancestor Research

In 1855, the late great Frederick Douglass stated, “Genealogical trees do not flourish among slaves.” Boy, if Fred could see us now. DNA testing has opened wide doors for those of us who are seeking to find out more about our formerly enslaved/enslaved ancestors. The 1870 brick wall that has blocked us from discovering our ancestry in the past no longer exists as a barrier. DNA testing, along with a host of other documents that help us trace our enslaved ancestors has proven that walls are meant to be broken down. Thanks to mtDNA, Y-DNA, and autosomal DNA testing, what was once impossible to prove has now been rendered possible. The pepper in salted histories can be now seen by all and can no longer be denied. DNA testing also allows us to see the true humanity inherent in earch individual and to connect us with our DNA cousins of all backgrounds.

In addition, DNA testing provides us with DNA migration maps that document where our ancestors originated and the geographical areas they dispersed to over time. I live in NYC where my Native ancestors have resided for the millenia and where my West/East African and European ancestors have lived since 1620. That’s a 400+ year family sojourn that speaks volumes about our family history and resonates in #NoEllisIslandHere. We are, and have been, true Americans before America was even America. Facts matter!

Early Colonial Native and African-American Endogamy in Rural Communities

Our ancestors were the descendants of Native and African people formerly enslaved/enslaved by Dutch, Swedish, French Huegenot, and Puritan/Quaker slave owners in colonial NJ, NY and CT. These colonial rural communities were tri-racial and multi-racial from their inception as slave owners migrated up and down the Hudson River Valley and into New Jersey in search of land, wealth and religious freedom. They, of course, brought their formerly enslaved/enslaved servants with them. Though there were laws on the books and societal sanctions against interracial relationships of any sort, these types of relationships did in fact occur. The migration journey that our ancestors took was out of New Amsterdam (including Westchester County, NY and Greenwich, CT which were also intrinsic parts of the Dutch colony), to the Tappan Patent, and then migrated up and down the Hudson river during the 1600 and early 1700s. They later migrated further into New Jersey ending up in Bergen, Essex, Morris, Somerset, Middlesex,  Hunterdon, Monmouth, Burlington, Gloucester, and Cumberland Counties in the early to mid-1700s just before the American Revolution  before finally settling in the city of Newark in the late 1780s and early 1800s.

State of NJ, County lines 1753-1824. Based on map created by R. Ryan Lash with information from Minnesota Population Center, National Historical Geographic Information: Pre-release Version 0.1, 2004. Reprinted in James Gigantino II’s The Ragged Road to Abolition: Slavery and Freedom in New Jersey, 1775-1865.

DNA testing confirms that the same surnames and shared DNA shows up in our DNA cousin matches across color lines which would be expected in small rural communities. These surnames can be traced to the founding families of all these counties. To date our list of our NJ and NY colonial surnames include the following: Ackerman, Ackerson, Anderson, Banks, Banta, Beekman, Blanchard, Blauvelt, Bogardus/Bogart, Bolin/Bolling, Brower/Bouwer, Brown, Barkalew/Buckelew, Chapman, Cisco/Sisco, Claeson/Clawson, Clarkson, Conover, Cook, Corlies, Cortelyou, D’Angola, Day, De Vries/DeFreese, Degrasse, DeGroat/DeGroot, Demarest, DeWitt, Deveaux/Devoe, Dey/Deyo, DuBois, Fortune, Francis, Francisco, Freeman, Green, Groesbeck/Goosbeck, Gould, Halsey, Hamilton, Hampton,  Haring, Hedden, Hendricks, Hicks, Hill, Hoagland, Hopper, Hooper, Huff, Jackson, Jennings, Johnson, Lewis, Lyon/Lyons, Mabie, Mandeville, Manuel/Mann, Mathis, Moore, Morris, O’Fake/Feich, Phillips, Pickett, Ray, Remson, Richardson, Rickett, Schmidt, Scudder, Schenck, Shipley, Slater, Smith, Snyder, Stillwell, Stives,  Stockton, Suydam, Ten Broeck/Timbrook, Ten Eyck/Teneyck, Thomas, Thompson, Titus, Turner, Van Blanck, Van Buskirk, Van Clieff/Van Cleef, Vanderzee, Van Dunk/VanDonck, Van Duyne, Van Dyck, Van Horn, Van Gaasbeek/Van Gasbeck, Van Liew/Louw, Van Ness, Van Riper, Van Salee/Van Surley, Van Wickle/ Van Winckle, Washington, Wheeler, Williams, Wortendyke,  Wyckoff, and Zabriskie, among others.

1850 Newark Census that shows my ancestors (Thompson, King, Hedden, O’Fake, Gould, Brower, Jackson, and Francis) living next to other people whose ancestors came from Middlesex County.

The issue of endogamy within colonial America must be discussed as it relates to formerly enslaved/enslaved people in these Northern states. Given that so few People of Color resided in these states in the 17th-19th centuries, it is not surprising that intermarriages and/or relationships were very prominent among the same African-American and mixed-race families in those places. Unlike endogamy among Ashkenazi Jews and Puerto Ricans due to close cousin or family intermarriage,  People of Color at this time tended to marry or form relationships with people living nearest to them just like everyone else. Because of the nature of slavery and lack of genealogy records on formerly enslaved/enslaved people, descendants of these people would not necessarily know that they shared a common gene pool with the same families, especially as they migrated away from these rural communities towards burgeoning cities, like Newark and NYC, where they increased their pool of marriageable partners and became less endogamous. As descendants of these people, we need to be cognizant of the fact that we may be related to a person based on many shared ancestors and not just one or two. 

The DNA Trail from Madagascar to Middlesex County, NJ: The Case of the Slave Ship Schoharie

An October 26, 1818 Schoharie slave ship manifest listed the names of  48 individuals who were stolen away from their families, their communities, and their home state. The ship first  sailed to Norfolk, VA and then to La Balize on the Mississippi River where the human cargo was checked before traveling onward to New Orleans and elsewhere.  Unlike the other Van Wickle Slave Ring victims whose names were changed to hide their true identities or who forever remain nameless, the 48 individuals on the last documented slave ship out of New Jersey had their real names written down. At the time of their departure, those responsible for their removal made no attempt to hide who they were or what they did. They were very transparent in their conniving ways knowing full well that the laws were made by them and for them. Our ancestors’ lives weren’t worth anything beyond their production labor value. They were seen as no different from any work animal or old tool — easily replaceable and disposable.

These innocent victims were:

William MClare, m, 25, 5;8:, light negro
Jafe Manning, m, 21, 5 5 ¾, black, same
Robert Cook, m, 17, 4 9 ½, light, same
Ben Morris, m, 22, 5’1” black, same
Sam Prince, m, 19, 5’10”, light, same
Sam Peter, m, 30, 5’4”, black, same
George Phillips, m, 18, 5’3”, black, same
James Thompson, m, 5’5 ¼” light, same
Edward Gilbert, m, 22, 5’3 ½” blk, same
Dan Francis, m, 20, 5’1” light, same
James, m, 15, 4’11” black, same
Charles, m, 19, 5’2 ¾” black, same
Susan Wilcox, f, 36, 5’2” light
Nelly, f, 18, 5’ ¼” black, same
Betsey Lewis, f, 28, 5’1” black
Jane Clarkson, f, 23, 5’5” black, same
Eliza Thompson, f, 21, 5’ 1 ¾” light, same
Jane Cook, f, 15, 5’ ¾”, light, same
Ann Moore, f, 29, 4’ 9 ½”, black, same
Julian Jackson, f., 21, 5’ ¼” dark, same
Jane Smith, f, 33, 4’ 10 3/4” light, same
Peggy Boss, f, 21, 5’ 3” dark, same
Mary Harris, f, 21, 4’ 10 ½” light, same
Sally Cross, f, 20, 5’1” blk, same
Rosanna Cooper, f., 22, 5’3” blk, same
Mary Simmons, f, 18, 4’11” dark
Hannah Jackson, f, 18, 5’ 1 ¼” do
Hanna Crigier, f, 18, 4, 10 ¼” black
Harriet Silas, f, 15, 4’11” light
Fanny Thompson, 14, 4’7” dark,
Elizabeth Ann Turner, 16, 4’8” black
Susan Jackson, 20, 4’8” black
Hanna Johnson, female, 20, 4’9” black
Hannah, eighteen, 4’9 ¼” dark
Cane, m, 22, 5’1/2”
Jack, m, 22, 5’6” dark, same
Lewis, 22, 5’8” black, same
Peter, 14, 4’ 6 ¾” black, same
Frank, 21, 5’2” dark
Caleb Groves, 50, 5’ 2 ½” dark
John, 21, 5’3” black
Collins, 35, 5’3” blk
Othello, 16, 4’10” light
Anthony Fortune, 21, 5’2 ¼” dark
Joseph Henricks, 19, 5’5”, dark
Jane, f, 23, 5’5 1/4” light
Susan, f, 21, 4’10 ½” light
Lena, f, 38, 5’2” dark

When I first saw this list of names, I cried tears that were based on my belief that there is no separation between us, the living, and those who came before and those who shared a journey with us when they were among the living. Death is nothing but a natural happenstance. Nothing has changed. My tears flowed knowing the historic trauma all 48 people went through torn away from their family and community to labor in the sugar and cotton plantations of the South. And I cried most of all because the surnames were ones I knew all too well because they were our own.

Over the past two years, we have been working hard to discover how our Full Sequence mtDNA cousin matches are related to each  other. Looking for these ancestral connections is not for the faint of heart. Unlike Y-DNA where paternal surnames stay the same and paternity can often be established through male cousin matches, mtDNA cousin matching is a different beast due to women changing surnames upon marriage. Now, just add the institution of slavery, colonization, and genocide which were crimes against humanity that interrupted our family trees in a massive way for centuries, and you got a genealogical puzzle with a million missing pieces. Just ponder that for a minute. Despite this, with both mtDNA and autosomal DNA testing, we were able to connect many surnames to other enslaved/formerly enslaved families as well as to their slave owners. Oh, if Fred could see us now!

Please note that the screenshots below are taken from AncestryDNA which I use to unearth family connections among the many family trees of known relatives as well as our DNA cousin matches. They also show the colonial endogamy I’ve spoken about above. Because AncestryDNA does not have a chromosome browser, we are all prevented from doing the level of DNA triagulation that is necessary for 100% certainty which is a shame. At this point, all we can do is compare surnames among our DNA matches and see what surnames and geographical areas we have in common. We have had some luck with DNA cousins who uploaded to Gedmatch, but with the recent changes there, I know that Gedmatch’s triangulation usefulness for People of Color who have enslaved ancestors has been compromised (Please see Nicka Smith’s blogpost on this topic).

As children of the African Diaspora, we are considered to be “admixed” and are rarely 100% of any one ethnic/racial group. As I have said many, many times before, ethnic admixture itself doesn’t tell you anything beyond the continental categories of Sub-Saharan African, Native American/Asian, and European. You MUST be committed to digging a whole lot deeper to find your family truth and that involves connecting with your DNA cousins whoever and wherever they are in addition to looking at genealogical records and local history! Click here to see my Genetic Genealogy page for the necessary tools/website links to do so if you are up to the challenge and I am challenging you all to do so. Now, you know.

Here are some examples of early African-American colonial endogamy and clearly show some of the surnames of those whom were sold South from Middlesex County.

 

Reclaiming Our Lost Community of Ancestors and Their Descendants

In 2015, my cousins Andrea and Helen took FTDA’s Full Sequence mtDNA test to see what else we could find out about our maternal Malagasy line. Three years later, we have 14 Full Sequence mtDNA cousin matches who share our M23 haplogroup. I have been in touch with 9 of our 14 FS mtDNA cousins.We have learned that 4 out of our 9 mtDNA cousins have ties to the NY/NJ area along with my family. Three mtDNA cousins, Brenda, “Donnie”, and Dorothy are actually 5th cousins who share the same set of 4th great-grandparents who were born in Nova Scotia. Their 5th great-grandmother Rose Fortune was born in VA and who, as a 10-year-old girl, boarded a ship in NYC to Nova Scotia in 1783 at the end of the Revolutionary War. Her parents were Black Loyalists and their family is documented in The Book of Negroes. We have found some documentation that their 6th great-grandparents were from Philadelphia and were owned by the Devoe family.

Brenda, her mother and Grandmother Mary who was Rose Fortune’s 2nd great-granddaughter

The Devoe family were French Huguenots who arrived in New Amsterdam in the late 1600s and who settled up and down the Hudson River before some of their descendants moved to NJ and PA, including Philadelphia. Clearly, the Devoes had acquired Malagasy slaves in NY and the children of those slaves would have been inherited by their descendants.

The Alice Applyby DeVoe House in East Brunswick, NJ

The DeVoe family was also in East Brunswick, South Amboy, and elsewhere in Middlesex County as were the Fortune family. Could Rose Fortune’s maternal line come from the this line of the DeVoe family? We can’t say for sure at this time, but it may be worth further study.

My 2nd great-grandmother Laura Thompson, Frances who represents Lois Salter-Thompson’s line, Dorothy Miller and her maternal aunt.

We have identified the family line of the two other M23 mtDNA cousins, Lois/Frances and Dorothy, who also match my family along the Timbrook-Titus line and this line originates in the Greater New Brunswick, NJ area. In the 1870s, my family has a Rev. Isaac B. Timbrook living with our Thompson-King ancestors in Newark, NJ and his niece Violet Timbrook is living in a house owned by our 3rd great-grandfather Cato Thompson, who was married to our  M23 3rd great-grandmother Susan Pickett. In 1850, Isaac was a laborer on Judge Van Wickle’s nephew, Stephen Van Wickle’s farm.

The Timbrooks are related to our Malagasy descended Thompson-Pickett-Snyder-Scudder line from the Tappan Patent. Lois’s 4th great-grandparents were Thomas Titus and Sarah TenBroeck/Timbrook. Isaac is her nephew, the son of her brother Edward Timbrook. We have been able to identify the slave owner who purchased Sarah and Edward’s mother, Phebe. His name was Abraham Barkelew hence the B. in Rev. Issac’s name is most likely Barkelew. We have also come across Frederick Barkelew’s 1791 will that mentions “a free negro” by the name of “Fortune.” We also found Abraham Barkelew’s 1809 will  where he bequeathed a “negro woman Phebe” to his granddaughter Anne. Dorothy is connected to a Fanny Titus who is related to this family line as well. We are still sorting out the family relationships due to the sharing of many surnames (colonial endogamy), but it is now fairly certain that this is the extended family line that links us to our common Malagasy ancestor.  In addition, it should be noted that our line sided with Patriots during the Revolutionary War.

Alan Russell, his daughter, and mother whose M23 line comes from St. Helena Island in the Southern Atlantic Ocean.

Our mtDNA cousin Alan has a maternal grandmother who was half-Malagasy/half British and who was born on the island of St. Helena. This island was the first stop on the return trip from Madagascar. An import tax was paid in the form of Malagasy slaves on ships that arrived in St. Helena’s port. For Alan to be related to all of us means that we either shared a common ancestor in Madagascar whose descendants ended up in two different locations or maybe two females ancestors became separated when a ship from Madagascar stopped in St. Helena on its way to New York. Alan’s connection to our M23 cohort is of particular interest as it shows the importance of St. Helena as a stopover point on the way from Madagascar to New York. Alan can trace his maternal ancestry back to his 3rd great-grandmother, Sarah Bateman, who was born in 1815 on the island of St. Helena. Her maternal ancestors were Malagasy for certain.

Rhoda Johnson, Barbara Pitre-McCants, and her mother Pearl Kahn whose ancestors were sold South from New Jersey in the Van Wickle Slave Ring.

Through mtDNA testing, we have now FOUND our cousins whose ancestor were sold South in the Van Wickle Slave ring. Rhoda, Barbara and her mother Pearl’s ancestors were bought by the John Morrisette Family of Monroe County, AL and passed down to their descendants as property. Their ancestors ended up in Monroe, Wilcox, Dallas, and Hale Counties in Alabama. Today, Hale County, AL  is a 4 hour drive to New Orleans, but their ancestors would have walked in a coffle there to labor in sugar and cotton plantations.

Barbara also tested at AncestryDNA as well. She has numerous DNA cousin matches that link her maternal side to New Jersey via some of the same  surnames we have like Ten Broeck/Timbrook, Slater, Conover, Van Ness, Deyo, Schenck, Shipley, Wyckoff, and many, many more. We have also been cross-checking with many other DNA cousins who have MS, AL, LA, and VA familiar roots and they are highly likely related to some of these other individuals who were sold South. We can rest assured that it is possible to flesh out our family trees despite slavery. In the future, I hope and pray that the more People of Color take DNA tests, the more we can prove that slavery was not 100% successful because we are still here to represent those who came before us.

On Being A Descendant of Survivors of Slavery…

I tell people that I do  “ancestor-guided” research and that my ancestors are with me wherever I go.  I consider it an honor to dig up and tell their true stories. I am a proud descendant of the enslaved and the free. My ancestors lived in households that were of mixed status where some were free, some were slaves for a term, and some were slaves for life in NJ, NY and CT. In 1818, they knew without a doubt who was sold and where these folks ended up. They were the witnesses to this atrocity at the time that it occurred. They did not sit back and accept their place in history.  Instead, they made America greater by becoming early abolitionists who built schools, churches, joined fraternal organizations, mutual aid societies, and then got to work on the Underground Railroad. We have been blessed to have 3 Underground Railroad homes (Newark, NJ, Peekskill, NY, Greenwich, CT, and Buffalo/Rochester/Upper Canada West) operated by both sides of the color line. In due time, I will be writing a book on our larger family history.

Today, all of us are  witnesses to the Van Wickle Slave Ring episode in American history. The 177 individuals who were smuggled out of  NJ can rest in peace knowing that they are remembered and that their historical erasure is no more.

In addition to the above 48 individuals, there were 129 other people smuggled out of the state of New Jersey in 1818.

First group sent Louisiana on March 10, 1818/*Mothers are grouped with their children

Peter     15

Simon   no age listed, free man

Margaret Coven, no age, free woman

Sarah     21

Dianna 7 months

Rachel   22

Regina  6 weeks

Hager    29

Roda 14

Mary     2

Augustus 4

Florah   23

Susan    7 months

Harry     14

James   21

Elmirah 14

George 16

Susan Watt         35

Moses  16

Lydia      18

Betty     22

Patty     22

Bass       19

Christeen            27

Diannah  9

Dorcas  1

Claresse               22

Hercules   2

Lidia       22

Harriett Jane      3

Bob

Rosanna

Claus

Ann

                Rosino

Jenette

Charles   (child)

Elias       (child)

Robert  (child)

Thirty-nine  individuals.

Second Group, departed May 25, 1818

Leta       21

Dorcus  16

Sam Johnson     32

Margaret             21

Jane       25

John 4

Mary Davis          23

Phyllis   25

Charles   1

Jack        16

Harvey  22

Elizer (f)               19

Frank     21

Hester  18

Peter     21

Susan Silvey  30

Jacob 18 months

Betsey  22

Jonas     16   free person

Sam       16

William 22

Henry    21

Amey    22

Juda (f) 26

Samuel 2

James   22

Sam       32

George Bryan    18

Hannah                16

Nancy   22

Joseph  2 days

Peter     17   free person

Hannah                14

Jack Danielly       21

Jude [no judicial certificate]

Caroline, 18

Ann, 18

Jeanette, 12

Mose

Thirty-nine individuals.

Third Group departed in late August 1818 and arrived in New Orleans in September.

39 unknown individuals.

Fourth Group departed in mid-October overland through PA, 1818

George 35

Cain       22

Frank     21

Lewis     22

Elijah     31

Mary     27

Law        21

Phebe   21   free person

Susan    23

Charles 43

Pettes   14

Jane       23

Twelve names.

Let us say their names so that they will ALWAYS be remembered!