Background and Overview of the Language, People and Town
The Language
Pvlvcekolv (Apalachicola) is a Muskogean
language confined to North Florida, eastern Alabama and Western Georgia.
This tongue was once the language of several Tribal Towns and satellite
communities located along the Apalachicola, Wakulla, Chattahoochee, Flint,
Coosa, Savannah, Suwannee and St. Mary's rivers at various times. Its former
wide range through several centuries resulted from seasonal migration and
forced relocations of the Pvlvcekolv and their daughter and sister Towns.
Originally, Pvlvcekolv was an independent Town whose main communications
were in a dialect of the Hitchiti tongue. However, due to its peculiar
affection for not only marrying outside both clan and moiety, but outside
the tribe as well, it can be safely inferred that the dominant Muskogee
Creek was also widely used. Muskogee Creek was the language of all inter-town
affairs. Because of the many mixed-blood unions between its citizens, Brits,
Scots and the Irish, English was in common use early on. Neither Spanish
nor French were ever important linguistic factors at Pvlvcekolv despite
decades of exposure and the adoption of French military terms and Spanish
food and animal names. Mobilian was also widely known. Pvlvcekolv used
Mobilian in trade with groups West of Florida. Its last two fluent speakers,
Alice and Barbara, died in 1983 and 1995.
Most sources agree about Pvlvcekolv's
early prominence. It was one of the founding Towns of the Creek Confederacy
and the place where that union solidified. Primary sources also cite the
loss of that prominence. An element of linguistic confusion to professionals,
is the custom of communities ceremonially associated with modern Creeks
to use Muskogee proper as the language of business and "Medicine." Even
today in South Florida, many songs and formulae used at Miccosukee Busk
Grounds are rendered in Creek. Angie Debo, Frances Densmore, John Swanton,
Louis Capron, William Sturtevant, and other ethnographers document this
use of Creek.
Some Early History
Pvlvcekolv's oral history has been borne
out to a surprising degree. It gives interesting insights into early desperations
and the diaspora that followed the "Big Town Massacre" (circa 1760's),
when several traders and their Indian families took refuge at Pvlvcekolv
during some hostilities; they were burned to death in the council house
by local hot-heads. Pvlvcekolv was a Peace or White Town at the time. This
widely broadcast event brought the wrath of the whole Creek confederacy
against Old Apalachicola Tribal Town. Pvlvcekolv then splintered into several
small groups. Many individuals aligned with Old Chiaha in southwest Georgia
(not to be confused with the Chiaha further North)--others journeyed to
Hothlewahthle in Alabama.
Arrival of Pvlvcekolv refugees among
the Hothlewahthle, with whom they had a strong ceremonial bond of opposites,
caused uproar. Most Hothlewahthle elders were enraged that a Peace Town
would usurp Hothlewahthle's own war-managing function and allow blood to
be spilled at a Peace Fire. A few elders defended the refugees as not being
responsible for the actions of a few hotheads. This debate led to an ensuing
public drinking debauchery that led to a local schism. A portion of Hothlewahthle,
(a town aligned with Tukabatchee) and the newly arrived Pvlvcekolv refugees,
separated and went down river near modern day Wetumpka, Alabama to live
"at the place of canes and rushes" from which they took a new name. It
was these, who upon removal, became Thlopthlocco Tribal Town in Oklahoma.
Before removal, some refugee Pvlvcekolv
returned to an old town site near where Florida, Georgia and Alabama join.
Not being allowed to resettle, they inhabited a series of small satellite
communities mostly throughout North Florida along with Fus-hatchee refugees.
They congregated in groups based on the language spoken: Hitchiti, Pvlvcekolv
or Muskogee Creek. A core settled in upper N.E Florida and S.E. Georgia
in modern Nassau (Fl.) county and across the St. Mary's river into Camden
county, (Ga.) and throughout the Okefenokee region. A second large group
settled the area from the Wakulla river westward to Blountstown in Calhoun
county, Florida. Most of the remainder moved into extreme West Florida
and southwest Alabama where many became part of the group now called the
Poarch Band of Creek Indians. Poarch Creeks retain little Muskogee heritage
although they maintained a private land base, a degree of genetic continuity
and recently received federal recognition.
Some Hitchiti speaking Fus-hatchee, "Birdcreek
People", remained in North Florida. Along with refugee Pvlvcekolv, they
are the nuclei of modern North Florida's Pvlvcekolv people. For a while,
small Square Grounds were maintained near Macon and Fowltown, Georgia and
in Yulee, Florida, at Bruce, near old Antioch, and in the Leon-Wakulla
county area; Busks alternated among these smaller Grounds. After a succession
of locations and names, the Pvlvcekolv Square Grounds (ceremonial centers)
consolidated. Pvlvcekolv finally obtained a fixed site leased from the
Calhoun county government. The relocated Square had just previously adopted
a new name, Topvcule (Topachule), Pine Arbor Tribal Town, in honor of prominent
Florida flora instead of keeping the practice of renaming the Grounds after
each succeeding major headman or Maker of Medicine as had been past custom.
Other early refugee Creeks, with those
from Pvlvcekolv, Chiaha and other mainly Hitchiti towns, later took portions
of two of Pvlvcekolv's four ceremonial bundles and located first to the
Suwannee river where they joined the camps of the Oconee refugees from
central Georgia. Shortly afterwards, they fled southward into the Florida
everglades and hammock regions. They became part of the main nuclei of
the Florida Seminole and Miccosukee Nations so well known today.
In those olden days, Pvlvcekolv held
two Busks simultaneously - one in Pvlvcekolv Creek and the other in Hitchiti.
The Creek Busk was near the head waters of the Wakulla while the Hitchiti
speakers journeyed to Lake Miccosukee or near the Suwannee, depending on
their clan. During the jackson invasion of Florida in March and April of
1818, Creek speakers were gathered at Francis Towne near the Wakulla for
the Spring Busk known as the Berry and Arbor Dance which occurred on the
days around the March new moon of that year. Hitchiti speakers had traveled
to whichever Fire they belonged through their mothers. Busks in those days
lasted from eight to sixteen days depending on the occasion.
War Divides the People, Language
and Community
[We do
not capitalize “andrew jackson”]
Duncan McKrimmon, jackson's conscripted
guide, had spent two years at Francis Towne. As a former captive, he knew
the customs and habits of Pvlvcekolv. He also knew each person took "Medicine"
at his mother's Busk. Logically, McKrimmon would know that all Creek speaking
leaders from the area would be at Francis Towne in late March. Pvlvcekolv
Busks are always held on the days surrounding new moons when darkness becomes
an ally for safe travel. Creek speakers who had come from Miccosukee, Boleck's
Town and elsewhere were unfortunately present for jackson's attack on Francis
Towne. They didn't return to their distant homes within a reasonable time;
the old, infirmed and very young who had not traveled to Francis Towne,
fled southward to Alachua, Tampa Bay and to the northern shores of Lake
Okeechobee. Creek speakers at Brighton say this was pre-arranged due to
then current hostilities and proximity of American troops in South Georgia.
Brighton's oral traditions also tell of some who returned to old sites
in North Florida the following year to search for seeds. They found burned
basket remnants which were used for patterns in the absence of baskets
lost during the conflict. This is how several young women learned basketry
after the loss of their camp's weavers.
Unwittingly, jackson's attack on Pvlvcekolv
weakened Creek dominance in the deep South and bought time for Hitchiti
speakers to flee southward. To this day, the Hitchiti language of Mikasuki
dominates both the Seminole and Miccosukee Nations in South Florida. Between
the Pvlvcekolv and the Florida Seminoles, Apalachicola Creek speakers now
number only a few hundred. At last count, four Oklahoma Hitchiti speakers
were known. At modern Pine Arbor Busks, both languages are still heard.
All major announcements, Long Talks and other proceedings are often rendered
in both languages by the "Tongues" or "Apotka," those men or women chosen
to serve as the chief's second or speaker. Although English is used by
the younger generation and frequent visitors, Pvlvcekolv remains the language
of formulae, songs and spiritual matters. Thanks to frequent Seminole and
Miccosukee visitors, Mikasuki dance songs are finding their way into Pvlvcekolv's
traditions once again.
Pvlvcekolv's civil and political leaders
from the original town, and their relatives were removed to Oklahoma; some
in November of 1818 and the rest to Texas with Lvfvkv (Lafarka, Chief John
Blount) in 1832. A handful returned in 1840 and 1849 and settled with the
several families who had escaped forced removal. The rest established not
too far from Henryetta, Oklahoma, where they maintained a Square until
some few years ago. It was heard that they still flew a white (Peace) flag
at their Busk while Pine Arbor is required to erect a red war-post at every
Busk.
Since the diaspora that commenced after
the "Big Town Massacre," the Pvlvcekolv forefathers were often called "refugee
Creeks" by the other Towns. Indeed, their numbers wandered throughout the
whole of the Creek Nation for years. Because their ancestors had allowed
the Peace Rule to be violated, Pvlvcekolv were often the butt of Muskogee
jokes, threats and taunts. If someone were to be scolded or punished, people
often said they would let them "take refuge in Pvlvcekolv"; then, they
burst out laughing knowing refuge at old Pvlvcekolv was a sure guarantee
of retribution instead of forgiveness and peace.
The Great Humiliation
Following the massacre of 1763, the National
Assembly met at Tukabatchee and stripped Pvlvcekolv of the right to erect
the woven cane mat coverings which once shaded portions of their Square.
They were commanded to erect a red war post at the southeast corner of
the Square for every public assembly and its citizens forbidden to hold
national office for 10 generations--nor could they host a national assembly
during that time. In addition, they were required annually to rehearse
publicly that awful deed at their Square. Faithfully each year, a Pvlvcekolv
elder stands before the Sacred Fire and calls to mind the massacre and
its associated shame. In their dances and tobacco offerings they contritely
remember the victims, the participants and the whole community of yore.
This has provided a steadfast guide from which Pvlvcekolv parents and grandparents
have redirected the community to a better course. Although forbidden to
speak at national assemblies, Pvlvcekolv was allowed one vote. The author
attended one such session with his father during the 1959-60 winter. Until
after World War II, Pvlvcekolv regularly sent a representative to the House
of Warriors and the House of Kings. They occasionally occupied the Apalachicola
Chair without speaking or participating. Mostly, they sat in the back of
the assemblies. There is no historic record of them ever being consulted
on any issue even if it affected them. The record only mentions that representatives
were present for national deliberations.
Since 1763, Pvlvcekolv has flown its
own flag over the community. Suspiciously British in motif, the flag was
ordered altered to reflect the red of spilled blood. In the late 1700's,
William Augustus Bowles altered the oblique lines and added a blue field
and Sun Face taken from an English design. This banner, with the new changes,
waved from the halyards of Bowles' "Muskogee Navy" until his capture; he
claimed credit for its origin falsely. In 1976, in commemoration of the
bicentennial the Sun was replaced with the Muskogean "Circle of Life" design
now in use. When members of Paken Tallahassee Grounds from Oklahoma visited
Pine Arbor in September of 1983, a flag was presented to their Grounds.
Hilolo, the Creek speaking Seminole Grounds near Brighton Reservation at
Okeechobee, Florida, and Thlopthlocco near Wetumpka, Oklahoma, are historically
entitled to the use of this banner as well. As daughter and sister Towns
to Hilolo, the other Seminole Busk camps are also entitled to its use.
It is the oldest national flag in use in North America.
The Present and the Political
Today, Pvlvcekolv people and language
still display Hitchiti roots while being clearly a Creek Dialect. Pine
Arbor mended its earlier errant ways and has engaged in no political or
war-like activities for the better part of the last 150 years. Its Busks
are generally characterized as solemn, peaceful, uplifting and very faithful
to the old Kalandar and rules. There are occasionally some who disregard
those rules of order. They find little welcome and soon separate themselves
from Pvlvcekolv's proceedings. The people of Old Apalachicola Tribal Town
take in refugees again and still mostly marry outside the main group, a
must in order to preserve ancient clan and moiety standards. These days,
refugees, as visitors to the Square Ground and its ceremonies are called,
can find peace among the Pvlvcekolv--a peace of hearts.
Nowadays, families with roots in the
original Town, come from all over the United States to travel the Muskogee
Road at Pine Arbor. They come from Brighton and Hollywood reservations
and Oklahoma. As for the internal fighting and disregard for the laws of
sanctuary?--that still goes on, too. Now it is called Indian or Tribal
politics. These politics are largely fed by ignorance of that which is
truly Muskogee and by an enormous greed inspired by recently released federal
monies paid out on dockets 21, 272 and 275. Pine Arbor's constitution forbids
acceptance of per-capita funds by its members. This makes Pine Arbor very
unattractive to those "rediscovering their Indian Heritage" for financial
gain. Those active Pine Arbor citizens who have received docket checks
donated them to the Square's building fund, food fund or other activities
that benefited the whole community.
Abiding by the old rules, no civil or
political activities are allowed or tolerated at the Square or during the
Busks. However, tribal leaders may make important announcements, deliver
speeches or make presentations. There are separate Indian political organizations
in Florida today. Masquerading as "tribes", most are recent in origin except
one. It has a measured historical basis through the continuity of its matriarchal
leadership, The Florida Tribe of Creek Indians--a state recognized tribe.
Florida Tribe is a both a civil and political governing institution which
performs the political functions removed from Pvlvcekolv by the National
Council some 250 years ago and does for North Florida's Indian people what
the Tribal Town was forbidden to do. It follows the legal standards for
any state or federally incorporated body. As a sovereign body, it reserves
rights to tax its members and determines its own citizenship requirements.
all Florida tribe enrolled members are individually lineal descendants
of the people of Old Apalachicola, the Pvlvcekolv or other individuals
appearing on various Federal Indian rolls. It may not interfere in any
way with the traditional ceremonial life of the Pvlvcekolv people but it
does govern them. The ceremonial activities of the Tribal Town may not
impinge on Florida Tribe's political structure or activities in any manner.
The two are immutably separate--true separation of church and state. Most
members of Florida Tribe, like some in Oklahoma, have never been to a Square
Ground nor have any interest therein; this does not make them less Indian.
The leadership of Florida Tribe is working very hard to firmly re-establish
the Creek people's rightful place in North Florida and to make available
to them their political birthrights as Native Americans. Pine Arbor preserves
their traditional birthrights: culture, beliefs, language and native philosophy.
Pine Arbor Leadership and Organization
Unlike other surviving Towns, Pine Arbor
is very much a ceremonial matriarchy. Women are firmly in control and have
charge over who serves as a Busk Officer. They give their direct and indirect
approval or disapproval to all business conducted at this Tribal Town.
Of course, being Muskogee, they allow the men to think they're in charge;
really, the men are not. Women are also fierce foes, a force to be reckoned
with, in the single pole ball games so popular here. Outsiders have rightly
observed, and so noted, that Pvlvcekolv women are the levelers and equalizers,
as well as the principal judges of men's actions. To get on their bad side
is to risk all!
Pvlvcekolv's Pine Arbor Tribal Town is,
by no means, a perfect ceremonial community. It has its share of problems,
pettiness and apathy. On the whole, its good points tend to out weigh other
factors. It has a stable core of hard working Creek people and welcomes
visitors. Only the current name is new. The Tribal Town is an old entity
with historical continuity that includes countless generations in the South
who have constantly adapted to the now dominant white culture for survival.
Charles Hudson writes adequately about such in several books and articles.
The annual building of the Sacred New Fire has never been neglected. Once
kindled, that Fire burns all year in selected, secluded places within the
community. The living memory of this community cannot recall a time without
a Sacred Fire. Even in the midst of great turmoil, a New Fire Busk has
occurred. During the mid 1960's attendance was often just a few families.
One year, only five families attended; a full Busk was generated and all
things proper and required were observed.
Refining Tribal Town Government
In 1867, Pvlvcekolv authored a simple
Tribal Town constitution that was revised in 1895. During a 1933, visit
by the Rev. Mr. Harjo and his daughter, Alice Harjo Ball, from Oklahoma,
a new constitution was written. J.R. DANIEL revised it in 1946. That constitution
formalized the tradition of women not wearing dance shakers during times
of war. During Korea, Viet Nam and the Iranian hostage crisis, all ceremonial
dances were without shakers. The Writs of Obligation were adopted in 1952.
These were a formal list of rights and responsibilities to be acknowledged
and honored by all citizens of the Town. Age, ceremonial rank or office,
clan, family and gender divided this list. An Instrument of Concord was
drawn up in 1973, to spell out relationships with other Native American
groups or those who portrayed themselves as Native Americans in North Florida.
Articles of Incorporation were granted in 1973 but have been largely ignored
since they represent a non-Indian male dominated approach to government
instead of reflecting the Tribal Town's philosophical and spiritual traditions.
Those articles were taken over by a group composed of Christian and secular
Creeks who wished to abolish all ancient beliefs and customs. They wished
to maintain nothing except for genetic claims which would bring financial
gains such as docket payments or grants.
Finally, in 1980, a formal document reflecting
traditional Tribal Town structure entitled "Constitution of Palachicola
Tribal Town" was created with the help of local law faculty who helped
codify those traditional provisions which did not run contrary to the constitution
of the United States. New provisions were drafted to cover those traditional
provisions which conflicted. Of note are two interesting articles which
reserves Pine Arbor as a nuclear free zone and one which releases certain
families from long standing bondage and servitude--a formal abolishment
of Creek slavery! After several years of debate and careful comparisons
with historic traditions, this constitution was adopted on a trial basis
during the Berry and Arbor Busk of 1982. The matriarch felt that it should
be put to a test in order to fairly judge its worth as a radical governing
instrument of modified Tribal Town traditions that operated within the
confines of the codes and statutes of the United States. It was formally
ratified by the attending membership during the 1985 Green Corn Ceremony
held in Blountstown, Florida. Chief Claude Cox's staff in Oklahoma provided
guidance during the trial period. Although they did not approve all provisions,
they approved the overall document with high praise for the manner in which
it was undertaken, the way in which it was carefully examined through trial
usage and ratified after long, arduous "Muskogee" debate. Pvlvcekolv plods
along at it own pace, keeping faith with traditions old and new while being
very much at home in the modern computer age where traditions come about
more quickly than in ancient times.
Expanded Outreach
Pvlvcekolv has kept a low profile and
is regarded by a some as extinct. However, it is not an inactive community.
It just chooses not to fall victim to currently popular pan-Indian pow-wow
movements. With help from Edward Ball, Joe Wilkie, J. C. Belin and the
Alfred I. Dupont Estate, Pine Arbor opened a fine Native American Museum
with an excellent collection of Southeastern and Southwestern Native Indian
materials. Its library has several thousand books and articles about Native
America, several historical documents and many ceremonial items. Beginning
in 1964, the Pvlvcekolv operated community schools in areas with concentrations
of Creeks. One was in West Jacksonville at Grand Park. Others were held
in Perry, Tallahassee and Eastpoint, Florida. Classes were also conducted
at the previous Squares such as Oak Hill in Wakulla county. In Spring of
1981, the Panhandle Area Educational Cooperative contracted with the museum
and Pine Arbor Tribal Town to establish a cultural revivification program
for all West Florida Creeks. The program produced several text books, a
dictionary, held special events and amassed a nice collection of video
footage suitable for research purposes. Classes were added P.A.E.C.'s leadership
at Bruce, Pensacola, Blountstown and Panama City, Florida. Individuals
such as Steve Williams of White Springs, Florida conduct classes and present
countless educational programs in public schools, before clubs, associations
and interested visitors to his Wilderness Canoe Livery. Through P.A.E.C.,
the program served not only children but the educational needs of whole
families by organizing classes around family centered learning experiences
based on traditional Muskogee models.
Beginning in 1976, the Pvlvcekolv have
worked with the State of Florida to review and provide input regarding
Native American issues such as human remains, historical properties and
the protection of archeological sites. Pvlvcekolv provided important data
which helped identify and protect a Tampa site, now part of Seminole property
in Florida. Pvlvcekolv oral history was precise enough to predict the accurate
number of burials at that site. This feat rated notice in the Tampa papers.
Pine Arbor citizens have also given state officials accurate information
concerning the locations of several other important sites including early
points of European contact in North Florida. In the early 1980's, a member
of Pine Arbor provided information about important sites in the Tallahassee
area. Test excavations had been conducted at that site in the mid-1960's
by a member of the community studying archeology at Florida State University.
Several years later when the site proved out as the earliest known Spanish
point of contact in the Tallahassee area, Pvlvcekolv's contribution was
overlooked. In all the PR and glory that surrounded this event it was understood
that the State of Florida needed to use the site to generate public interest
and support for its financial strapped Bureau of Historic Sites and Properties.
The Pvlvcekolv have never been interested in detracting from anything which
would benefit the whole people of Florida; "We are Floridians, too," they
would say.
In other areas, Pine Arbor has continued
to work well with the agency privately. Pine Arbor provided a private but
traditional reburial ceremony for remains from the Crystal River site based
on traditions from the mound building era which are still practiced by
the community. The reburial, closed to the public, was a quiet, graceful
and dignified undertaking. The Tribal Town continues to provide information
and some artifacts for the State Museum of Florida History when asked.
Dr. Andrew Ramsey, working with the division of Historical Sites and Properties,
erected a Creek language historic marker. It is located at Blountstown,
Florida--the first bilingual marker in Florida.
The Current Situation
In passing, let it be mentioned that
the majority of modern Pvlvcekolv who belong to this Fire by birth are
not members of the ceremonial Square Ground. They are largely members of
Methodist, Baptist and Episcopal churches and are generally active in their
respective churches. Many do support tribal social activities, come to
stickball games and enjoy community suppers. In keeping with past influences
of the Moravians, the Square maintains cordial relations with the large
local Mennonite population who often assist in tribal building endeavors
and offer spiritual support to its way of life. Black Creeks who have been
associated with the community have largely chosen to abandon their ties
with the Grounds. Sadly, a few Pvlvcekolv have developed prejudices against
Black Creeks where their forefathers had little. The practicing membership
of the Grounds, about fifty-three families, miss these old friends, especially
the Proctors, Hills, Rollins, Canteys Johnsons and Loves. Emma Burney,
a great story teller and Creek orator was dearly missed after her death.
There always seems to be a political
upheaval within North Florida's Indian communities. However, by continuing
to function under the older woman dominated system, Pine Arbor has been
able to minimize disruption. Thankfully, throughout the past two centuries,
a few Pvlvcekolv families clung tightly to that which was theirs: language,
culture, "Medicine", ceremonies, music, life and love of the land. Pine
Arbor is small and insignificant compared with the whole of Indian America...but,
they are Pvlvcekolv and they are still here today. Ignoring them will not
make them disappear--at least, it hasn't so far.
This situation for Oklahoma's Creeks
is different today, too. Since the 1970's, The Oklahoma Creek Nation has
developed a new modern political structure. They are now divided into geographically
defined districts which elect officials to represent them. There is a centrally
elected principal chief, currently Perry Beaver. They have made great progress
in every area. There are still a few functioning Tribal Towns holding Busks
but the vast majority are now Christian. The long standing rift between
modern Christianity and the traditional way of life is healing. More and
more, Creeks are taking pride in their past, hanging on to customs, relearning
forgotten lore and generally feeling good about themselves and their future.
Not everyone is happy with the current affairs in Oklahoma's Creek Nation.
Pine Arbor doesn't know enough to comment about it. There does seem to
be an active group trying to maintain the older House of Warriors and House
of Kings government, at least for traditional Tribal Towns. It is hoped
they find a balance where the Tribal Towns and their citizens continue
firmly within the folds of Creek Nation, vote in elections, run for offices
and avail themselves of all services available. It is also hoped the new
National Council, in its wisdom, would encourage traditional leaders to
meet as the two older Houses to oversee affairs affecting Tribal Towns
which are not necessarily of concern to other Creek citizens. Again, those
in the East, do not know enough to grant comment with any degree of certainty.
Though it does not count, at each election
for principal chief in Oklahoma Nation, Pine Arbor solemnly discusses candidates,
takes a vote and sends a letter West with its ballots. The Pvlvcekolv still
feel part of the whole nation. This ritual keeps Pine Arbor from feeling
alone. Other Creeks in the South tend to avoid Pine Arbor because of its
strong pronouncements against avid pan-Indianism represented as "authentic
Creek." The Muskogee Nation News (MNNews), carries occasional articles
about Pine Arbor's Grounds and sometimes publishes its ceremonial schedule
and have written nice articles about Oklahoma Creeks visiting here. Many
of Pvlvcekolv folks subscribe to the MN News. Many Pine Arbor people have
ties with several Tribal Towns in Oklahoma and visit when they are able.
Now that the allotted time of censure
has passed, Pine Arbor is concerned with affairs in Oklahoma. In the late
70's Chief Cox called upon Pine Arbor to represent him with the State of
Florida as interested parties when he sought to protect ancient sacred
sites and mounds. The Hon. Mr. Cox helped Pine Arbor with its dealings
with the Government when the Town tried unsuccessfully to obtain a permanent
site for the Square. The U.S. Department of Forestry was unreceptive and
at times, rude and hostile. In turn, Pine Arbor helped Florida and Oklahoma
Seminole Nations save an important site at Tampa. With the MNNews, Pvlvcekolv
produced a video tape of traditional stomps performed at the Tallahassee
Junior Museum. Its crafts people have supplied traditional old style Creek
garments and items for several Tribal Towns and some state museums. Richard
Smith weaves beautiful sashes. Doris Adams teaches children Creek language
and customs. Some make beautiful baskets or ball clubs. Mary and Archie
Johns contribute their vast store of knowledge and skills. Dan Townsend
creates very beautiful traditional shell cups for use in Oklahoma and here.
Museums snap up his bone and shell work. Margie McKenzie produces copper
pieces worked in the old styles. Sakim still makes flutes, baskets and
buckskin. Claude Cox, Robert Trepp, Bill Fife and others in Oklahoma, have
written letters of support for Pine Arbor as it tries to regain a long
overdue recognition for Milly Francis, Daughter of the Prophet. Like the
Pvlvcekolv, Creek Nation is hoping to see a stamp issued in her honor one
day.
Slowly, Pine Arbor is being welcomed
back as a Tribal Town. It isn't known on whose shoulders falls the responsibility
but one day "The Pvlvcekolv People of Pine Arbor Tribal Town" hope to receive
a letter or resolution from the National Council or the Tribal Town Kings
saying the deeds of its forefathers are forgiven - "You have done a good
job and may now raise the White Standard of Peace over your Grounds". The
Pvlvcekolv would be pleased if they were told ..."you have done well, you
have kept that which was your own and you have done so honorably."
Yes, the Pvlvcekolv are still here. They
are a metis (mixed-blood) community. Yes, remnants of other Creek Towns
are found in their ranks; Natchez, Yuchi, Cherokee and Choctaw can be found
there too. Although the Pvlvcekolv aren't missionaries in any sense, some
of their non-Indian neighbors have come to prefer "Medicine" at the Grounds
over other formal philosophies or belief systems. They are welcomed but
cannot hold traditional offices or partake in any benefits reserved to
Native Americans because of their genetic ancestry. As already mentioned,
Pine Arbor's constitution forbids that and accepting per capita payments.
Pine Arbor Tribal Town still Busks, plays
stickball and takes "Medicine." As a whole, they hold a near complete inventory
of ancient Southeastern ceremonial ways. They help one another, attend
reunions at the Bruce Indian Methodist Church, make traditional prayers
and offerings and keep the past in their hearts as they travel Nenē Mvskokē,
The Muskogee Road, to the future. They, and the many participants at Seminole
Busk Grounds, including some non-affiliated Seminoles, was once part of
the same ancient Tribal Town system. Each developed separately but similarly
for the last 200 years. They have all done well with what fate dealt them.
They are all Indian citizens of Florida.
--END:
part II.