Note: This is a long segment which
segment* will resume in two weeks
A Talc of Two Histories:
Still Connected
After AH These Years
Sane people living m Mk modern
Lumbec community don't seen to
know their recent past a* a community
? a recent past which is rich in
history, people and ways of doing <
things ? but a recent past which i
scents to extend no tether tncfc in i
time than the history of the United
States. When they talk about
traditional Indian cult rat, they seem
to be dunking of it as something that
lives somewhere else, somewhere te I
away, often "ant west.'* A tew even I
talk about the "real Indians" who live i
in tense tar-away places. I
As part of ibis recent versa si of <
history, there is an idea about <
connectkias to the "Lost Colony" of
do ISSOs. But mostly there are family I
histories which extend bnck to the |
180GB. In some cases this history I
extends back as te as the 170Ch. I
It is a history of log cabins and ]
tobacco hams, of working in the Oekls I
and going to church It is a wonderful i
history full of good memories ? of t
cider* Idling stories in the evening; t
of favorite uncles and grandmothers; I
of hog-killing and sausage-making on i
cold winter days; of chicken bogs and I
lye soap and long rows and shon c
rows; of the growth of an Indian t
school that became a university; of the I
pride in a community and a close J
relationship to (be land.
It is also a history with meat than t
it* dure of bad memone* ? racial i
prejudice ami discrimination; doctor* I
who wouldn't give the same proper |
care lo everyone, politician* who only |
c:une around at election time; separate i
scaling in movie bouse* ami separate i
water fountains But ft* ail it* good !
and bad memories, it is Mill a
i . ( | rti U. i ,rt V ~*
Some people living in Pie modern
I taahtc community nay: "We didn't
have powwow*; we didn't dance like
thai, or believe that way, or wear
leather* in our hair" And they are
right, in the *en*e of that recent
vendon of history Many Lumhce
people alive today were ma raised
with "Indian dancing" or "drumming"
or the other Micfnally-xkUik
clement* of traditional Indian culture.
But apparently there wa* tome
"dancing" and "drumming" and the
like, going on all along. Weknowihi*
front stories passed down in a few
lamdics. and from photographs taken
in the 1920s and Ma of local people
gathered at the "Siouan Lodge" and
the "Redmcn's Lodge."
The world of the l-tiinhec did not
begin in the 1580* when John White
kut hi* colony. It did ma begin when
the first white settlements came k)
Robeson Chanty in lia: mid-1700*. It
did ma begin when Indians were
"discovered" living akmg the hank* of
the laanhee River, any more than it
(bat which toned oat id be to
with Teto and Carib aadAomk
native people). The history of the
Lmabce is really madi aider ton dmL
the Lantoe people got Mbmerged in
foBowmg to "Tadum W?i" ie the
Eastern Cantons (1650 - 1718). at
together and fanned new
raMMftia far wrvivat. h was no
itonht taticr to submerge tone of that
?dent binary ? jwe not to taik
tooth.
People frooi three different
Iroqaotaa and Algoakiaa) found
Lionhee River in whnt came id be
known as "to Settlement." loat
IVtfUtftXl & CWtMO VBOUIlt
jf sobmcniua of none of to old
By to ton of to American
Revolution (1770k). many Indian
icopfcw eastern North Carutaa were
living a life largely indhlinguitoble
nan then mat-Indian neighbors, If
fmm anfy lathtd at to tnrlhia of
hinga. They dressed in Eoropean
ayfedutos when toy coahl get them.
hmI which tfaey leaned to make far
bemsdves. They wed Cam aninuds
ike oxen and nmlea far tilling the toil,
poke English almost entirely,
Klievcd in the Christian God. Some
>f the Indian men went to war an the
American side against the British,
iclping to found the new United
ilales of America.
After the American Revolution,
hingx in eastern North Carolina were
m a common course for a while.
English wut the language of trade, of
xtiitkx, of government, of religion.
European styles of doing thing* were
widely adopted by all people,
regardless of their ancient history.
Mom people were farmer*, whether
AinCwn SRIVfs H? (K) ulc WUfK, fit
small farm owners who worked the
land themselves, or share-croppers
who wtvted someone else's land, or
slaves who wurited their masters' land.
Many of the less-well-to-do while
folks in Robeson County were
migrants, or descendants of migrants,
from Scotland. Some of them came to
America either owing someone for
their passage over the Atlantic or as
indentured servants. They worked off
their obligations and soon became
landowners. Some of these working
class Celtic Scots were called
Buckskins because they came to live
and dress in ways very similar to their
Indian neighbors. Both Buckskins and
Indians traded deer hides for other
goods in the marketplaces of the
region
Some of these Buckskin Scots
lived in very done contact with Indian
people, and had some things in
commtin with them. Both were
coming out of an ancient history
hosed on tribal and clan ways of life.
Both had until relatively recently
(Gaelic is fce CMC of Ike Bodkttias).
Few people la either groap owned
slaves. Both lived and worked dose
10 *e land. and bo* had relatively
Hide money or property (as compared
other very weUwd teamed quae a bH
taaeackoikt. Calami oefcape
weal both ways.
Bel as dre economy of ifee South
developed, butt as H was oa slave
labor, soaae Buckskin Scots found
themselves faced with a decision.
Would they stand an the side of while
supremacy in favor of slavery, or
would they stand an the side of their
Indian neighbors with whom, la
some ways, they had so mack in
common? By 1835 when the North
r?mlh? fiwiiml Amythty xwii^t
all non-Whites (including Indians),
most Buckskins wound up on the
"other" side of the line.
By the lime of the Civil Wv
(1860s), after Indians and Buckskins
had coexisted in the "new America"
for more than four generations, most
Indian people in the county had
became accustomed to living in
relative harmony, though not in
equality, with the Buckskin fanners
who lived clone by. Both Buckskins
and Indians had in many ways come
In Imow a rw i-rnnnwm Kt?Uirv ? an I
English-speaking Christian history
which remembered recent times,
recent ways and recent relationships
and which tended to submerge ancient
times, ancient ways and ancient
relationships. It was this new.
Christian. English-speaking history
which formed the basis for the recent
history which is known by so many
Lumhee and Scot people today.
Does this mean that' the
descendants of those Buckskin Scots
are not "real" Celtic people? Does it
mean that the descendants of those
Indians ate not "real" Indian people?
1 don't baltavait,. . .
T*N IS II It MM 1111 that fill it. not llllllllll
of those Scots ore not. connected to
their ancient Celtic past ? to
bagpipes and kilts and Highland,
flings? Does it mean that the
descendants of those Indians are not
connected to their ancient Indian past
? to drums and feathers and
traditional dance? I don't bslkvs
What it comes down to is
apparently a question of preference.
Some modern Scots like to go to
Highland Games and other events as
a way to renew connections with their
ancient post. Some modern Lutnbee
people like to go to powwows and
other events as a way to renew
connections with their ancient past
It's a matter of choice. But even
the Scots who don't go in for
traditional Celtic things today are still
connected, whether they know U or
not. to their ancient Celtic past And
even the Lumhee people who don't go
in for traditional Native American
things today are still connected, as are
all people, to their own ancient past.
1:j-A' .V.'Jui'?*"' ?- -rft ,.i
Say you read it in
the Carolina Indian Voice
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Homey
The Sunday School Lesson ? ?
Wi ItafaHiw tm Free Mb
FemfU(Ex. 9:3-7)
, ?swdm 9:3-7; ll-l; 12:29-J J
I (MV Dmimwkem tm Free Hit
Mr (Ex. 9: $-7)
a Cml't ViMmg Fx FUmrne *f
Dm+m+eEgypeimmi<ll:l; 12:29
m
HI. Fkmrevk;t Freeing ike
Uekrewt <19:31-33
L CW't Dedmrmem u Free Hit
Femfie (Ex. 9:3-7)
la last week js lesson Moses wanted
to amfce exams for not doing what
Cod matntcsed him to do. Now God
reassures Moaes that He has heard the
cry of Hi* people , and that He is going
to keep His covenant promise made to
Abraham. Isaac, and Jacob God told
Moees to go and tell the children of
Israel that he would deliver them (Tom
their bondage God was going to
deliver His people but it would nut be
done without judgement
The wicked don't realize thai when
they do wrong to God's children that
they are in danger of the judgement of
God. God could not deliver the
children of Israel without judgement
being passed upon their captors When
God sets people ftee there is always a
condition. ICorimfaians?:20says"Fur
ye are bought with a price; there tore
glorify God in your body and in your
spirit "
God told Moses that when Israel
was deliver they would know that He
was God and that He would be God to
them. Also Israel was to serve God
because of their deliverance
Thank God tor me deliverance trom
the penalty of sin. Just as God loved
the children of Israel. God loves us
today and wants to deli ver us from our
troubles whatever they may be. but
we must be pattern and allow God lo
do iMags Hi* way God is the awt
today as ui the day* of MomsHe will
save people if dsry will repent of their
mm* god had promised die children
of Israel a land, and bow he was pun*
to make pood on that promise
II CW'i Viuumn tke Pfmrar of
Dem+MHktEKypmmm*(ll:l: 12:29
J0>
God had sent nine plagues upon
Pharaoh and the Egvptians. vet
Pharaoh refhaed to lei the children of
Israel depart from tcvpi God loid
Moaeseach lime that He would harden
Pharaoh's heart so that he would
refuse You might ask why would
God harden Pharaoh > heart Well
God is God and He can do what He
pleases and be lusfified There is a
lesson lor us bete When God calls we
need to hearken to the call If vou are
lost every time thai God calls you to
repentance, and you refuse. the next
lime your heart becomes more
hardened. Many people today are like
Pharaoh they want to be delivered
from the present trouble that they are
m at the moment and will promise
anything at the moment to get out of
the trouble they are in Then like
Pharaoh when they get over their
trouble, they will change their minds
True repentance comes from a broken
and contrite heart Many people go
through trouble that they could avoid
if only thev would heed the call of
God
God had instructed Moses about
the passover He instructed the
Israelites to kill a lamb without
blemish, then put the blood on the
door posts and lintel of their houses,
and cook the flesh and consume it
God was going to kill the first born of
every Egyptian that night In every
plague thai can* upas Eppt the
Israelites were protected from tha
plagues This sacrifice of a Iambi
without btemish is typical of the
iacn Acial lamb of God w to rind Hisi
Mood for us that we could t e redeemed
(turn sin The angel of d-alh visitedj
everv Egyptian house du t night and,
took the first born mcludh g the house]
of Pharaoh People will at know ledge
God one da> whethe it be in
repentance here or at th judgment
da\ The scripture says .-very knee /
shall bow and every tongue confess
that Jesus is Lord. J
IIL Phuruoh Freeing bt? Hebrews '
<12:31-331
As the old saying goe, "When a
person get to the end of Iht ir rope then
rhev will listen." So it was with
Pharaoh. He filially recognized thai
God was in charge for t te moment
.mywav He was ready tot o whatever
was necessary to get frot i under the
judgment of God, short o 'repenting
Many people want to ha\e a form of
godliness, but do no want to
acknowledge and accept ( odas I Am.
The Israelites went through many
hardships in Egypt, but e /en in their
hardships God blessed them Pharaoh
like most hypocrites told Moses to
take his people and go, and he asked
him to pray for him and thr Egyptians.
Pharaoh did not want Mr ses to pray
tor htm for deliverance t om sin but
from his present trouble we think
sometimes that if they t te thing or
person that is causing u: trouble is
removed everything will be alright,
then we won't need god any more.
LJear mend, it you are lo 4 you need
God, not your trouble re noved. Do
not use God for a scapegoat, repent of
your sins today, accept Je us christ as
savior God loves you. w; love you.
God bless you until next veek
| Reader's Forum |
Supports
Lumbee Bill
and Lumbee
Constitution
To all Lumbee People and Friends
of Lumbee People:
ThtUmkmam
Within two wMki the
united States Senate will be voting on
the Lumbee BUI. This bill will verify
and validate the L urn bee-Che raw
Indians of Robeson county This is an
important vote for Lumbee Indians. I
urge all of you to contact your friends
and relatives all over the United Stales
and ash them to contact their senators
and request that they vote YES on the
Lumbee Bill. _
My congratulations tot he
Constitution Committee. The
Constitution is excellent, well written
and thorough. 1 am so happy that
Indian churches and good Indian
people worked together to develop
this const tut ion it builds a solid
foundation for Indian people and
proves that Indian people can wort
together and determine their future
My Prmyer
*.? a Lumbee Indian person and S5
a Christian person. 1 pray that we will
look over our personalities and
differences and work together for the
good of all Lumbee people
tear OxtmSmt Matty um
Cmy.NC
ifl
11
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