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    Brothers and Friends: Kinship in Early America
    Brothers and Friends: Kinship in Early America
    Brothers and Friends: Kinship in Early America
    Ebook291 pages4 hours

    Brothers and Friends: Kinship in Early America

    By Natalie R. Inman

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    By following key families in Cherokee, Chickasaw, and Anglo-American societies from the Seven Years’ War through 1845, this study illustrates how kinship networks—forged out of natal, marital, or fictive kinship relationships—enabled and directed the actions of their members as they decided the futures of their nations. Natalie R. Inman focuses in particular on the Chickasaw Colbert family, the Anglo-American Donelson family, and the Cherokee families of Attakullakulla (Little Carpenter) and Major Ridge. Her research shows how kinship facilitated actions and goals for people in early America across cultures, even if the definitions and constructions of family were different in each society. To open new perspectives on intercultural relations in the colonial and early republic eras, Inman describes the formation and extension of these networks, their intersection with other types of personal and professional networks, their effect on crucial events, and their mutability over time.

    The Anglo-American patrilineal kinship system shaped patterns of descent, inheritance, and migration. The matrilineal native system was an avenue to political voice, connections between towns, and protection from enemies. In the volatile trans-Appalachian South, Inman shows, kinship networks helped to further political and economic agendas at both personal and national levels even through wars, revolutions, fiscal change, and removals.

    Comparative analysis of family case studies advances the historiography of early America by revealing connections between the social institution of family and national politics and economies. Beyond the British Atlantic world, these case studies can be compared to other colonial scenarios in which the cultures and families of Europeans collided with native peoples in the Americas, Africa, Australia, and other contexts.

    LanguageEnglish
    PublisherUniversity of Georgia Press
    Release dateMay 15, 2017
    ISBN9780820351100
    Brothers and Friends: Kinship in Early America
    Author

    Natalie R. Inman

    NATALIE R. INMAN is an associate professor of history at Cumber­land University.

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      Book preview

      Brothers and Friends - Natalie R. Inman

      BROTHERS AND FRIENDS

      Early American Places is a collaborative project of the University of Georgia Press, New York University Press, Northern Illinois University Press, and the University of Nebraska Press. The series is supported by the Andrew W. Mellon Foundation. For more information, please visit www.earlyamericanplaces.org.

      ADVISORY BOARD

      Vincent Brown, Duke University

      Andrew Cayton, Miami University

      Cornelia Hughes Dayton, University of Connecticut

      Nicole Eustace, New York University

      Amy S. Greenberg, Pennsylvania State University

      Ramón A. Gutiérrez, University of Chicago

      Peter Charles Hoffer, University of Georgia

      Karen Ordahl Kupperman, New York University

      Joshua Piker, College of William & Mary

      Mark M. Smith, University of South Carolina

      Rosemarie Zagarri, George Mason University

      BROTHERS AND FRIENDS

      Kinship in Early America

      NATALIE R. INMAN

      © 2017 by the University of Georgia Press

      Athens, Georgia 30602

      www.ugapress.org

      All rights reserved

      Most University of Georgia Press titles are available from popular e-book vendors.

      Printed digitally

      Library of Congress Cataloging-in-Publication Data

      Names: Inman, Natalie Rishay. author.

      Title: Brothers and friends : kinship in early America / Natalie R. Inman.

      Other titles: Early American places.

      Description: Athens, Georgia : The University of Georgia Press, [2017] | Series: Early American places | Includes bibliographical references and index.

      Identifiers: LCCN 2016055415 | ISBN 9780820351094 (hardback : alk. paper) | ISBN 9780820351100 (ebook)

      Subjects: LCSH: Kinship—United States—History—18th century. | Kinship—United States—History—19th century. | Families—United States—History—18th century. | Families—United States—History—19th century. | Cherokee Indians—Kinship. | Chickasaw Indians—Kinship. | Donaldson family. | Social networks—United States—History.

      Classification: LCC HQ535 .I56 2017 | DDC 306.850973—dc23 LC record available at https://lccn.loc.gov/2016055415

      CONTENTS

      Introduction: Comparing Families in Cultural and Political Borderlands

      1     Founding Networks, 1740–1765

      2     Militant Families: Kinship in the American Revolution

      3     Ongoing Warfare: Indian Resistance and Accommodation

      4     The Donelsons: Social, Political, and Economic Expansion on the Frontier

      5     Family Strategies and Civilization

      6     Creek War Family Networks

      7     Kinship Networks and Evolving Concepts of Nationhood

      Conclusion: Piecing Together a New Society from the Remnants of the Old

      Notes

      Index

      Introduction: Comparing Families in Cultural and Political Borderlands

      In 1853, eighty-year-old Joseph Brown, a resident of Tennessee, gave several interviews telling of his experiences as a teenager. Brown told audiences that he had been traveling with his family on flatboats in 1788 when his boat was boarded by Chickamauga Cherokee Indians, a faction of Cherokees that had declared war on those moving into their hunting grounds in the region that would become Tennessee. During the raid, Brown’s father was killed in front of him. He recalled that when a dirty, black looking Indian robbing their boat was about to kill him, his father saved him, but at the cost of his own life:

      The Indian then let me go, but as soon as my father’s back was turned, he struck him with the sword, and cut his head nearly half off. Another Indian then caught my father, and threw him overboard. I saw him go overboard, but did not know that he was struck with the sword; it astonished me, therefore, to see him sink down, as I knew him to be a good swimmer. As this took place in the stern, and my brothers and the other young men were with Vann [the Chickamauga man who translated for the group of Indians] in the bow, I went to them, and told them that an Indian had thrown our father overboard, and he was drowned.¹

      Joseph Brown, then fifteen years old, was led, along with several other children and women, to a nearby village to spend the night. The captive men stayed on board to travel farther downstream to another village. After a few minutes, Brown heard gunfire that signaled to him the end of his older brothers’ lives. Brown and his younger siblings were taken into the Chickamauga towns, where they were ritually adopted. Families took them in and treated them as they did other children in the towns. Brown noted that when he came to Nickajack town with his Indian family/captors, he found there the Indian who had [his] little sister. . . . [T]he old squaw seemed to think as much of her as though she had been her own child.² His sister did not want to return to her relatives in the Cumberland settlements. Although his sister had emotionally accepted her adoption while she was at Running Water, Brown did not accept his. Nearly a year later, however, they were returned to their former community as part of a captive exchange. A few years later, in 1794, Joseph Brown would serve as the guide who would help the Cumberland troops find and then decimate the Chickamauga towns.³

      Joseph Brown’s story highlights the ways ideas of family and kinship networks were constructed and reconstructed in the colonial and early republic eras. While Brown’s sister accepted the Indian family who adopted her, Brown rejected his, remained loyal to the family of his birth, and vowed to have revenge on his adoptive family. In early America familial relationships were sometimes fluid, flexing with the needs of a family, clan, or tribe. At other times, the cultural constructs of family were rigid and unyielding. Brown had seen his father killed and presumably heard his brothers shot. He would not accept a new family in place of loyalty to his old one. Whereas Cherokees and Chickasaws often incorporated Anglo-Americans into their systems of kinship through adoption and marriage, Anglo-Americans were often less willing to cross cultural boundaries to forge alliances. The definitions of kinship relationships and responsibilities were important to each of these groups during the colonial and early republic eras in American history. They were also, however, culturally defined and representative of divisions as well as commonalities.

      Kinship networks facilitated actions and goals for people in early America across cultures, even if the definitions and constructions of family were different in each society. These networks help us to understand why and how the intercultural relations of the colonial and early republic eras happened the way they did. Each of the chapters in this book explains the formation and extension of these networks, their intersection with other types of personal, political, and business networks, their impact upon key events in the history of the eras, and how they changed over time. By following kinship networks in Cherokee, Chickasaw, and Anglo-American societies from 1750 to 1850, this book uses case studies from each society to illustrate how these networks worked at ground level, facilitating and directing the actions of their members as they decided the futures of their people.

      In the trans-Appalachian South, familial relationships had profound effects upon the broader course of events during this period of extreme change. Kinship networks helped to further political and economic agendas at both personal and national levels even through wars, revolutions, economic change, and removals. Comparative analysis of family case studies provides a foundation for understanding how the institution of family shaped intercultural negotiations between these three groups, as well as how this interaction changed definitions of family in each of these cultures. This analysis adds new perspectives to the historiography of early America by revealing the connections between the social institution of family, politics, and economies. It also provides historical context for the role of family and kinship networks within colonial and imperial contexts that can be compared to other works within the genre of global imperial and colonial studies.⁴

      Historians of the trans-Appalachian South have long recognized the complicated nature of the intercultural negotiation, the push-pull of diplomacy and warfare, and the personal level at which people interacted there. These people and governments operated in a contested borderland, in which they frequently crossed the political and cultural boundaries of the U.S., Cherokee, and Chickasaw polities for travel, trade, and warfare. These relationships must be recognized as a force in U.S. and other national histories.⁵ The trans-Appalachian frontier was embroiled in intense competition among native peoples as well as the English, French, Spanish, and Americans for political and economic control of the region. The national, imperial, and Atlantic world contexts that shaped British, Spanish, and French attempts to gain control over the region also came to influence American Indian patterns of war and negotiation that had long shaped regional political boundaries. Kinship networks (forged out of birth, marital, and fictive kinship relationships) shaped their diplomatic and military tactics, as such networks had shaped the politics of native and European competitions for centuries. Understanding the role of kinship networks in these conflicts is central to understanding American history as it provides clear pictures of the motivations and the methods behind the major events of the time.⁶

      Historians of the early republic period have for the past two decades challenged the assertion that kinship networking was no longer relevant to Americans after they had shed the husk of British aristocracy and patronage in the Revolution. Lorri Glover, Carolyn Billingsley, and many others have argued that Americans of British descent continued to utilize their familial connections in the early republic era as political and economic networks as well as for social support.⁷ The Anglo-American patrilineal kinship system shaped patterns of descent, inheritance, and migration. Patriarchal fathers on the trans-Appalachian frontier, like John Donelson, encouraged their children to engage in specific economic, social, and political ventures as land speculators, lawyers, military officers, and politicians, creating an informal monopoly on land and influence through their kinship ties. Similarly, scholars of American Indian history including Theda Perdue, Andrew Frank, Cynthia Cumfer, and others have argued that kinship networks were foundational to the ways American Indian politics worked, both internally and diplomatically. Clans provided the avenue to political voice, connections between towns, and protection from enemies.⁸ Bringing these two trends together creates a more complete understanding of how these interpersonal relationships guided both sides during intercultural negotiation of the early republic era. The importance of kinship networks was not diminished by the American Revolution, nor were kinship networks characteristic of backward, tribal, or monarchical societies. Kinship networking was among the most powerful forces behind early American politics and economics across cultures throughout the long eighteenth century. This book connects American history and American Indian history by recognizing the influence of kinship networking within this highly contested place in early America as illustrated in family case studies relevant to both historical traditions.

      This work also builds upon the larger historiographical field of imperial and colonial studies. Beyond the British Atlantic world, these case studies can be compared to other colonial contexts in which the cultures and families of Europeans collided with native peoples in the Americas, Africans, Australia, and other contexts. Anne Hyde, Ann Laura Stoler, and Richard C. Trexler have provided exemplary works on gender, kinship, and colonialism that are part of the global discourse on colonial interpersonal relationships that informs this comparative analysis.⁹

      Better understanding of the roles that familial relationships played in intercultural negotiation between American Indians and Anglo-Americans requires the use of shared terms. Humanists and social scientists have often boxed Anglo-American families into nuclear, patrilineal units and American Indians into clan-based kinship systems, neither of which allows for the flexibility and cross-cultural similarities characteristic of the families studied here. Therefore, this book defines the terms family and kinship networks so that both terms are applicable to the history of native and Anglo-American actors.¹⁰

      American historians in particular have emphasized the rugged individualism of individuals and nuclear families rather than recognizing their interconnectedness and interdependence on extended family networks. Kinship networks, on the other hand, traditionally brings to mind large groups of people or family gatherings in which kin relationships were dictated by tradition and blood relations rather than by personal interaction and affective relationships. Kinship has been much more frequently applied to the American Indian context than to that of Anglo-Americans. However, historians can talk about American Indian families in addition to kinship or kin groups and Anglo-American families as kin without limiting the conversation to nuclear households. Challengers to the European nuclear definition of family have argued that terms such as family and friendship had multiple definitions, even within English society.¹¹

      Joseph M. Hawes and Elizabeth I. Nybakken argued that the colonial family was viewed as a little kingdom that produced most of the goods and services required by its members. Providing sustenance, shelter, job training, religious instruction, and care for the young, sick, and elderly was the collective responsibility of each unit . . . [under the direction of the patriarch].¹² This system, they argue, transitioned with increasing modernization to one focused on the nuclear household in the late eighteenth and early nineteenth centuries. The Anglo-American and American Indian families on the trans-Appalachian frontier, however, did not make such an easy transition. The records left behind by the Donelsons, Colberts, Ridges, and others reflect an ongoing dependence on extended family networks to facilitate success in the competitive environment of the frontier during that time.

      Historians’ definitions of nuclear households and nuclear families often obscure the interactions within, and between, kinship networks that shaped larger political and economic institutions. Similarly, maintaining the division between extended family and clan-like family types reinforces difference rather than the commonalities that allow for comparison. In this book, family refers to the group of individuals and their parents, siblings, grandparents, aunts, uncles, nieces, nephews, and others they deemed kin whether these relationships were natal, marital, or fictive. Households on the trans-Appalachian frontier were not exclusively nuclear but rather maintained a fluidity that reflected the needs of the family as well as the ways that family could benefit from embracing extended family ties, both within and between households. Families chose for practical, traditional, or ambitious reasons to maintain extended familial ties.

      Kinship systems analysis has been used in anthropological, sociological, and historical circles since the end of the nineteenth century. While this book draws on their theoretical framework, for the reader’s ease and to facilitate cross-cultural analysis I define kinship networks as the system or organization of people related through blood, marriage, and adoption extending through the branches of family trees in many directions. We can think of kinship networks as a variation on the concept of a family tree. The branches connect living relatives (members of a family), providing those individuals with access to one another and conveying responsibilities on each to respond to their kin in culturally defined ways. These relationships were binding but also mutable. If a kinship tie was found to be unproductive, the members might choose not to utilize that relationship. Rather than strictly fixed relationships, the political and economic roles of kinship were flexible for both American Indians and Anglo-Americans.¹³ Kinship networks knit these family ties together to provide a safety net or a ladder for advancement. Together, these definitions of family and kinship networks provide a common vocabulary with which to compare and contrast native and Anglo-American institutions of family and the functionality of their kinship networks.

      Families were culturally constructed groups of related individuals who adhered to culturally specific definitions of familial responsibilities. For example, brothers owed each other a particular kind of loyalty in each of these societies, but the precise responsibilities varied by culture. These variants provided the basis for intercultural communication and miscommunication.

      Anglo-American kinship networks were based upon a patrilineal kinship system. Names, inheritances, and reputations were passed down from a father to his children. Men exercised authority over their children’s education, discipline, and often their future endeavors. Sons owed obedience to their fathers. Women held significantly less influence within society and the household than did their husbands or grown sons. Therefore, women received minimal exposure in the historical record despite their importance in families and kinship networks. The extended kinship network of the Donelson family operated within this context but also embraced marital and natal kin, ensuring a solid base for economic alliances when opportunities permitted.

      Several historians and anthropologists have highlighted the central role of matrilineal kinship in the social organization of Southeastern Indians in the late eighteenth century.¹⁴ While in many ways a nephew’s relationship to his uncle in a matrilineal society was characterized by loyalty and obedience similar to that a son owed a father in English society, inheritance of one’s position depended upon several factors. One man might have had several sisters and dozens of maternal nieces and nephews, and a child might have had many maternal uncles. Aptitude and capability, however, also played a central role in the selection of how a leader might be trained for his or her future place in this society. James Adair, writing in 1775, noted that the Indian method of government . . . consists in a federal union of the whole society for mutual safety. . . . The power of their chiefs, is an empty sound. They can only persuade or dissuade the people. . . . It is reputed merit alone, that gives them any titles of distinction above the meanest of the people.¹⁵ Rather than revealing tension between the importance of kinship to Southeastern native societies and their individualistic political systems, the two worked together as within large households aptitude determined which nephew, or even niece, would be trained to take up the mantle of clan or town leadership.¹⁶ Clans were established through the women in this society, and they influenced the tribe accordingly. Anthropologist Charles Hudson described clans as a category of people who believed themselves to be blood relatives [through the mother’s bloodline], but who could not actually trace their relationships to each other through known ancestral links which encompassed extended family, known and unknown, throughout the town and region.¹⁷

      Both clans and women, however, were often ignored by the Anglo-Americans who wrote the documents at the time. As a result, the treaties and letters that form the archival basis for this study ensure that this is a book largely about men and masculinity. Women in each of the represented societies were central to the functioning of families themselves, but these functions are difficult to glean from diplomatic sources. Women in Anglo-American society were active parties in uniting families in marriage, central to maintaining the households, raising the children, running the home or the family business in the absence of the patriarch, and were active in communicating with family and even business associates to keep the family economies steady or improving. They often voiced their opinions on issues of familial importance, including the induction of new kin through marriage. While they were rarely part of the intercultural negotiation that showed up in the treaties and formal relationships between Anglo and Indian polities, they were just as present as the men, which meant they were physically involved in supporting the men defending their homes, they were among those captured in raids, they were party to business transactions, and they were the ones bearing the children who would be the next generation of diplomats and Indian fighters. They educated their children and passed on stories that shaped their children’s views of themselves and those around them. Much of this action, however, is not included in the sources that provide the foundation of this study.

      Cherokee women served as clan leaders and were consulted on matters of great importance. Despite this, few documents recorded their part in diplomatic negotiations. Similarly the Women’s Council weighed in on important issues and even issued challenges to the men making decisions that they found counter to the good of the clan, town, or tribe. Some of these were recorded in the early and mid-nineteenth century as they were presented by Nan-ye-hi, or Nancy Ward. The impact of these statements is not clear for historians, although it is clear that Cherokee men and men who married into the Cherokee nation continued to do the things against which Ward and the Women’s Council spoke, like selling tribal land. Cherokee women initiated and ended marital alliances, weighed in on decisions regarding diplomacy, land sales, removal, and other subjects, determined the fate of captives, farmed the land belonging to their clan, processed food and clothing, and served in many functions that were not recorded.

      Even fewer sources exist on Chickasaw women’s roles in family and kinship relations. They had kinship structures within house groups as well as within clans and were often involved in plural marriages in which a husband would have more than one wife. They engaged in many of the same activities as the Cherokee women, but even fewer sources referred to specific Chickasaw women and their actions. Those that do mention Chickasaw women hint that they could be quite a force in their own right. From suing their husbands for property in Mississippi’s state court system before Mississippi women could legally own property to mitigating the challenges of Indian removal, the stories of Chickasaw women in this book point toward their resourcefulness, determination, and knowledge of the political climate of the time. Although the sources are sparse, they indicate that much more went on behind the scenes than treaty papers and official correspondence indicated.

      While Anglo-Americans did stay in touch with extended family through correspondence, they did not have a parallel institution to clans. However, as they found themselves a minority in native-claimed territory, they began to invoke the racial category of whiteness as a way of creating bonds with other Anglo-Americans in Indian country and as a way to distinguish themselves from their red neighbors. The case studies in this book are of families that intersected the cultural and political boundaries of the time. This meant that many of the native families studied left written sources because an Anglo-American married

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