CHAPTER 5
A NEW HOPE IN INDIAN TERRITORY, THE CHOCTAW NATION
1872-1873
With the passing of his parents, Edwin embarked on a new chapter in his life. Earlier in the year, Rev. Shapard read a notice in the April 20, 1872, issue of the Nashville Christian Advocate. The notice, written by Bishop H.N. McTyeire, stated; “Teacher Wanted. The Choctaw school for girls – New Hope – in the Indian Nation will need a Superintendent in July next. The present incumbent – Rev. J.Y. Brice – will retire at the end of the present session. New Hope Academy is about 20 miles west of Fort Smith, Ark., and within a mile of Scullyville, C.N. The situation of the buildings are healthful and agreeable. The opportunity to do good is inviting. The Superintendent must be a married man; and an ordained minister would be preferred, other things being equal. A life-work may be done here to purpose.” Rev. Shapard felt a calling to this missionary field, and after discussing the opportunity with his wife, he submitted his name as a candidate for the position. Once all the application letters were received, there was a meeting of the Board of Missions on May 7, 1872; comprised of Bishops Paine, Pierce, Kavanaugh, Wightman, Marvin, Doggett, McTyeire and Keener; by Drs. Summers, Young, Haygood, Kelley, Rush, Cunningham, Redford; and Revs. J.B. McFerrin, A.P. McFerrin and M. Hamilton. Bishop Paine took the chair and they discussed the status of the Indian Mission Conference. During the meeting, they reviewed the applications for the Superintendent position at New Hope and made a decision, to be announced at the next Annual Tennessee Conference.
Rev. Shapard finished out the Conference year on the Gallatin Circuit, and on October 16, 1872, he attended the 59th Annual Tennessee Conference, held at the McKendree Church in Nashville, Tennessee. The Conference was opened at 9 o’clock a.m., by reading the 12th Chapter of St. Luke and singing of Hymn #38. After a brief and eloquent prayer had been delivered by Bishop David S. Doggett, who presided over the Conference, the roll was called by Dr. Robert A. Young, the Secretary, who announced that there were 226 members present; two of whom were Rev. E.R. Shapard and his brother, layman Evander “Van” Shapard. During the first day of Conference, Rev. Shapard was selected to the Joint Board of Finance for the McKendree District, and his brother “Van” was selected to the Committee on Education. The following morning the members congregated at 8:30 a.m. for the second day of Conference. Rev. Shapard’s name was called out to the Bishop and his character passed without objection. Later that morning, it was announced that Rev. E.R. Shapard was transferred out of the Tennessee Conference and into the Indian Mission Conference as the new Superintendent of the New Hope Seminary. Dr. John B. McFerrin, the Secretary of the Mission Board, remarked that, “Brother Shapard is well qualified for the position. He will succeed.” Rev. Shapard’s final service as a member of the Tennessee Conference was on October 23rd, being the last day of the 59th Annual Tennessee Conference. He commence upon his work in Indian Territory seven days later, on October 30, 1872.
The Indian Mission Conference was organized as its own geographical conference in May of 1844, at the General Conference of the Methodist Episcopal Church. This new Conference originally encompassed the large area west of Arkansas to the Rocky Mountains, and south of Montana to Texas. This geographical region held a large Indian population of which the church was attempting to reach. In the Territory proper there were five civilized Nations: Cherokee, Creeks, Seminoles, Chickasaws, and Choctaws, besides nearly thirty lesser tribes, each speaking their own language and having their own peculiar customs. The first Annual Indian Mission Annual Conference was held at Riley’s Chapel near Tahlequah in the Cherokee Nation. The charter members were: Thomas B. Ruble, David B. Cummings, J.C. Berryman, Edward T. Peery, Nathaniel M. Talbott, William H. Goode, Johnson Fields, Thomas Bertholf, James Essex, Samuel G. Patterson, John M. Steel, Erastus B. Duncan, Isaac F. Collins, William McIntosh, Learner B. Statler, William W. Oakchiah and John F. Boot.
The next year the Methodist church, which had become divided over the issue of church doctrine on slavery, officially split, forming the Methodist Episcopal Church (North) and the Methodist Episcopal Church, South. The representatives of the Indian Mission Conference voted to affiliate with the southern church. Bishop Robert Paine, who was a second-cousin of E.R. Shapard and who helped establish the M.E. Church, South, was elected Bishop in October of 1845, and assigned to the Indian Mission Conference. Over the years, the Indian Mission Conference established schools, missions, churches, and Sunday-schools in the Territory. To assist the itinerant preachers, who were employed by the Board of Missions, in their duties, the Conference would also make ‘local preachers’ of the most religiously gifted Indians. The few itinerant ministers of the Conference relied heavily on the dedicated work of these local Indian preachers in perpetuating their ministry within the Territory. In 1846, The Indian Mission Conference had 32 preachers (12 itinerant and 20 local) and 3,404 church-members. In 1860 there were 30 preachers (approximately 10 itinerant and 20 local) and 4,170 church-members. The Civil War and Reconstruction almost entirely suspended mission work in the Territory until about 1870. In 1871 the Indian Mission Conference reported 70 preachers (including 9 itinerant and 61 local) and 3,833 church members. By the time Rev. E.R. Shapard was transferred to the Indian Mission Conference in 1872, the Conference boundaries were from the Kansas line on the north to the Red River on the south, and from the Arkansas line on the east to the Rocky Mountains on the west. Despite the large boundary for such a small group of ministers, their work was concentrated on the Nations of the Five Civilized Tribes (Choctaw, Cherokee, Creek, Chickasaw and Seminole) residing in the eastern section of the territory, occupying about 28,000 square miles. Each Nation had its own individual laws, government and Constitution, modeled after that of the United States. In the 1880s the Conference began to branch out beyond this area to minister to the “wild tribes beyond the Osage” as well as to the white cattlemen and settlers that were ever increasing in number. In 1906, the Indian Mission Conference was merged into the Oklahoma Conference, thus ending its reign after 62 years. However, in 1918, a new Indian Mission Conference, not to be confused with the past Conference, was established to service the Indian population and was named the Indian Mission of Oklahoma.
Many changes that affected the future of the Indian Mission Conference occurred around 1870. Reconstruction treaties between the Indian Nations and the Federal Government in 1866, allowed for the construction of railroads through the Territory. At noon on June 6, 1870, the first railroad tracks entered Indian Territory from the north, via Kansas, by the Missouri-Kansas and Texas Railway Company, which became known as the M.K.T or “Katy” Railroad. In May of 1871, a second railroad line entered Indian Territory from the east, via Missouri, by the Atlantic Pacific Railroad. It wasn’t until the 1880s, when other railways cut through the Indian Nations. The railroads allowed for the transport of non-Indians who established towns and industry within the Territory. The discovery of coal, oil and vast prairies for grazing cattle brought further stress on the Indian Nations through white migration and political pressure to open their lands to settlement. At this time, only Indian tribes were allowed to own land in the territory, though temporary deeds were often granted by the Nations to non-Indians, which could be revoked at any time. The Indian Mission Conference gradually adapted itself from a purely missionary standpoint to a Conference that ministered to the wide-range of inhabitants within the Territory. Rev. Shapard was appointed to the Indian Mission Conference as these winds of change were just beginning to blow.
Edwin and his wife packed up their belongings in Tennessee and, together with their baby daughter, made the trek to Indian Territory. He and his family rode the train from Nashville, Tennessee, to St. Louis, Missouri, where they remained and visited the Southwestern Publishing House, which produced the St. Louis Christian Advocate magazine; a publication for the benefit of the Methodist Episcopal Church, South. Here Rev. Shapard enjoyed the company of Mr. Logan D. Dameron, who was president and manager of the Southwestern Book and Publication Co., and Rev. Dr. Thomas M. Finney, who was editor of the magazine. From St. Louis, the Shapard family entered Indian Territory either from the east or from the north. The eastern tracks were operated by the Atlantic Pacific Railroad (later acquired by the St. Louis & San Francisco Railroad) and were completed to Vinita, Cherokee Nation, on September 1, 1871. The northern tracks were operated by the Missouri-Kansas-Texas Railroad, known as the ‘MKT’ or ‘Katy’ Railroad, which intersected the Atlantic Pacific terminus at Vinita, and then traveled south through the Cherokee, Creek and Choctaw Nations. By September of 1872, the tracks of the ‘Katy’ Railroad had been completed as far south as Atoka in the Choctaw Nation. Since the railroad line did not extend east towards Skullyville, Rev. Shapard and his family would have departed the ‘Katy’ train at a depot, probably at McAlester, and traveled forty miles by horse and wagon on the rough dirt path of the California Road to reach the New Hope Seminary at Oak Lodge in Skullyville County, Choctaw Nation, Indian Territory.
Oak Lodge, also known as Skullyville, was located approximately 16 miles southwest of Fort Smith, Arkansas. It was initially settled in 1827, by the U.S. Agent for the Choctaws, William McClellan, in order to supervise the migration of the Choctaw Tribe into the territory from 1831-1833. McClellan was succeeded by Francis W. Armstrong in 1832, who established there the first Choctaw Agency where federal annuities were paid to the tribe. The Choctaws arrived in 1832, after their forced migration, making Skullyville one of the first communities in Indian Territory. For a number of years the town became the district capital but was heavily impacted by the Civil War, being initially occupied by the Confederate army and then the Union. Skullyville eventually dwindled, in part due to the railroads bypassing the town during their construction in the 1880s. There were two Choctaw schools closely associated with the area; Fort Coffee Academy for boys and New Hope Seminary for girls.
Fort Coffee was founded in 1834, and was located sixteen miles west of Ft. Smith on a high rock bluff on the Arkansas River at the site of where the Choctaws landed when removed from Mississippi. The short-lived fort was originally established so the U.S. Army could monitor the traffic along the river in and out of Indian Territory. In 1842, the Mission Board of the Methodist Episcopal Church South, in contract with the Choctaw Nation, took charge of the grounds and established the Fort Coffee Academy, enrolling 50 Choctaw boys. The Superintendent Rev. W.H. Goode was sent to educate and train the boys with skills to prepare them for usefulness in life. The school ran until the Civil War. The Choctaw Nation was financially crippled during the War, making it impossible to continue the school. Rev. F. M. Paine, who was then Superintendent, collected together all the property of the institution and settled with the authorities of the nation and dismissed the pupils to return to their homes. This ended the existence of Fort Coffee School. In the 1870s and 1880s the farmland of Fort Coffee was contractually associated with the neighboring New Hope Seminary and was used as a means of income for the seminary.
New Hope Seminary was established in 1847, by Rev. Jesse S. McAlester, who at the time was principal of Fort Coffee. A contract was entered into by the Choctaw Nation and the Mission Board of the Methodist Episcopal Church, South, agreeing that a school for females be established and conducted near Skullyville. Fifty girls were to be fed, clothed and educated by the church with money paid by the Choctaw Nation. A two-story stone school-house was built on a hill, representing a symbolic eminence from which water flowed in all directions. Over the years, additional buildings were constructed, such as dormitories, barns, etc. The seminary was located about 16 miles from Fort Smith Arkansas, one mile from the Choctaw Agency, five miles from neighboring Fort Coffee Academy and was easy access from all parts of the Choctaw Nation, being located on the California Road, as well as, the old Butterfield Overland Stage Mail Company route. Thus it commenced its career and
was conducted year after year, sometimes in conjunction with Fort Coffee, sometimes alone. The Civil War interfered with the management of the school and its continuance was impossible. Rev. F.M. Paine, the Superintendent, conveyed everything over to the authorities of the Nation. The New Hope buildings were used as a hospital by both Confederate and Union and for any purpose to which the armies could apply them. The War ended and a lack of means prevented immediate resumption of the school.
A contract was made on July 25, 1871, between the Choctaw Nation and the Mission Board, by which the Board agreed to conduct the school for 10 years, the Nation paying part of the expense and the Mission Board the balance. Rev. S.P. Hicks, who, at that time was the Presiding Elder of the Choctaw District, was not suitably qualified to run the school, therefore a better candidate, Rev. J.Y. Bryce, was relocated from Ft. Gibson to Skullyville and placed as the
Superintendent of the seminary. The school building, fences, etc. were being repaired or rebuilt; livestock, furniture and all other things necessary were purchased, and the school commenced in the fall of 1871, under a 10 year contract with John Y. Bryce as Superintendent. During the school year of September 1871, through June of 1872, Superintendent Bryce reported that New Hope Seminary had 43 students and several day scholars. The following year, in October of 1872, Rev. Bryce became the Presiding Elder of the Choctaw District, and Rev. E.R. Shapard assumed his position as the Superintendent of the school. It appeared that during Rev. Bryce’s administration of the school, some complaints arose from the Choctaw authorities and the Indian Mission brethren about his questionable use of funds and poor business management of the seminary. During the 1873 Annual Indian Mission Conference, a committee was assigned to look into the complaint. As a result, Bishop Pierce transferred Rev. Bryce out of the Indian Mission Conference and into the Trinity, Texas Conference for two years; after which, in 1875, Rev. Bryce was returned to the Indian Mission Conference.
Rev. Shapard remarked of his new surroundings in Indian Territory; “Here, all are peaceable. There is no drinking of ardent spirits. In fact, the whole Choctaw Nation is one grand temperance society, rendered so by the United States Government prohibiting the introduction of spirituous liquors into the Territory. There are quite a number of white families within two miles of us, who are merchants, traders, preachers, and doctors. Not one-half of the natives speak Choctaw at all. We have hardly realized that we are among Indians. Occasionally some one comes in, and I am compelled to call for an interpreter.” He added, “If a Tennessean was to move out here he would find no difficulty in becoming acclimated. My own little family has had no sickness whatever, and we have been comfortable as in our old room in Davidson County. We are here separated from the associations of childhood and youth, among strangers; but we come in the name of our Master, and here we find many of his servants whom we can claim as brethren and sisters in Christ. If we can do some good, more than we could in our old home, we are contented, and are willing to work and to wait until God shall reward us in a better world. I did not come here in any wild, enthusiastic spirit, nor did I come in search of rich lands and wealth, but I came to do some good, to serve the interests of the kingdom of God.”
When Rev. Edwin Ruthven Shapard took charge of the New Hope Seminary, as the new Superintendent, on October 30, 1872, there were 32 scholars in attendance besides seven or eight day-scholars. The day-scholars were local girls who attended classes and returned to their homes at night; whereas the regular scholars lived at the school for the duration of 9 months. The number increased until there were 48 scholars in regular attendance. The students progressed slowly in their education the first few years. This was in part due to the rule prohibiting them from speaking the Choctaw language while at school, which was considered necessary to the advancement of their education. Mail was delivered to the school twice weekly by stagecoach or buckboard wagon. On average it took about 12 days for a letter from the States to reach its destination at the school.
The daily routine at the school was described by Rev. Shapard in November of 1872; “At 4 o’clock the bell is rung; every person is to rise – some go to the cloak-room, some to their studies, some to washing clothes. At 6 the bell is rung again; and, after prayers, we breakfast. At 7 some go to the sewing-room, while others remain in the dining room to clean up. At half-past 8 all are called to the school-room, where they remain until 12; then one hour for dinner; in the school-room again at 1, where they remain until 4; then to sewing, cooking, washing, making soap, molding candles, knitting, amusements, etc., until 6. After supper every one goes to her room; at 8 they retire. On Sunday they attend preaching in the neighborhood, and Sunday-school in the school-room.”
During the day, Rev. Shapard generally taught from two to four hours in the school room, and utilized Mrs. Shapard as the Matron of the school. He also employed a variety of people to assist with the operations of the seminary. There was a teacher employed (Mrs. Esther Thompson), as well as a seamstress; both were Choctaw women though not full-bloods. Louisa McKinney, who assisted with the maintenance of the school, commenced work on December 4, 1872, at New Hope for $12 per month. Eliza Hall, a former slave, was hired to do the washing and ironing at New Hope. She was replaced by a lady named ‘America’ in May of 1873. John Powell, on December 7, 1872, agreed to do all the work devolving upon men at New Hope from then until March 1, 1873, at $40 per month. These are but a few of the individuals that assisted in the operation of the school that year.
The New Hope Seminary, despite being isolated in Indian Territory, had the benefit of a resident physician, Dr. Henry W. Fannin, to care for the faculty and students. Dr. Fannin (1829-1904) moved his family from Canada to Fort Smith, Arkansas in 1867. He initially planned on traveling to Texas but was motivated to settle in Skullyville where his services as a physician were badly needed at New Hope Seminary and the surrounding country. He remained in Skullyville for 12 years, until eventually moving to Hackett, Arkansas where he died in 1904 and was buried there in the Vinita Cemetery. During his stay in Skullyville he also acted as Postmaster beginning in 1871. He was also known to be a respectable chess player. His wife was Adeline Watson Fannin (1836-1905) and their daughter, Ida (1858-?), attended New Hope Seminary as a day scholar. That first year at the seminary, the health of the school had been very good, and there had been no serious illness or deaths among the faculty or students.
The school closed for the summer vacation on June 25, 1873. The students were picked up by their families, either in wagons or on horseback, and returned to their homes, some of which were over a hundred miles away. Some of the students that attended New Hope during the year were: Adeline Folsom, Maggie Willis, Betsy Washington, Carrie Stewart, Maryanne Turnbull, Eliza Willis, Francis Richard, Fanny Webster, Susan Blackburn, Nelly Able, Emily Erwin, Phoebe Battiste, Sina Isom, Nancy Seymour, L. Collins, Liza Dryer, Rhoda Persley, Jamie Krelisi, and Narcissa McClure. Rev. Shapard used the time while the students were absent to continue the repair of the school buildings and grounds that had been in ruin since the Civil War.
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