After the Texas Revolution
by Bryna Hoang
Image Courtesy of Texas Co-op Power Magazine. Photo by Dave Shafer
The end of the Texas Revolution promised many things for the Alabama and Coushatta tribes, because of their involvement in the Runaway Scrape and the promises of Sam Houston, the Alabama and Coushatta probably expected a more amicable relationship with the Texans but also a more independent life. Unfortunately this time of friendly relations was short lived and it seemed that as soon as the Texans no longer needed the aid of the natives, they quickly returned to their former roles as weary adversaries. The war and the Alabama and Coushatta assistance had not improved relations, but simply halted them temporarily. The end of the war only resumed the same questions and problems that had existed before. The reality of the situation was the white settlers for the most part had never intended to find a place in Texas for the natives. The relationship was built from necessity during the war, but never meant to be permanent. While the Texas Revolution appeared to improve relations between the Texas government and the Alabama and Coushatta tribes, this was only temporary and as the war ended, so did the friendlier relations between the Texans and the Natives.
Sam Houston's relationship with the Texas natives was one of the friendlier ones, and in an attempt to reward the natives for their help against Mexico he and several other government officials signed the Treaty Between Texas and the Cherokee Indians on February 23rd, 1836. [1] The treaty was extended to several other tribes, among them were the Alabama and Coushatta. Article one of the treaty stated that,"The parties declare, that there shall be a firm and lasting peace forever, and that a friendly intercourse shall be pursued, by the people belonging to both parties.-" [2] The treaty also guaranteed the natives protection for their lands, and the promise that the Texas citizens would not be allowed to move onto the land granted to the natives. Protection from being sold or taken over was also granted and the natives themselves were not allowed to sell the land either, in exchange for this they would be able to maintain their sovereignty and also not be taxed by the Texas government.[3] Unfortunately, Sam Houston was unable to see the treaty put into government action and instead the natives would be shuffled around Texas and some eventually pushed out by the efforts of Mirabeau B. Lamar.[4]
Sam Houston's relationship with the Texas natives was one of the friendlier ones, and in an attempt to reward the natives for their help against Mexico he and several other government officials signed the Treaty Between Texas and the Cherokee Indians on February 23rd, 1836. [1] The treaty was extended to several other tribes, among them were the Alabama and Coushatta. Article one of the treaty stated that,"The parties declare, that there shall be a firm and lasting peace forever, and that a friendly intercourse shall be pursued, by the people belonging to both parties.-" [2] The treaty also guaranteed the natives protection for their lands, and the promise that the Texas citizens would not be allowed to move onto the land granted to the natives. Protection from being sold or taken over was also granted and the natives themselves were not allowed to sell the land either, in exchange for this they would be able to maintain their sovereignty and also not be taxed by the Texas government.[3] Unfortunately, Sam Houston was unable to see the treaty put into government action and instead the natives would be shuffled around Texas and some eventually pushed out by the efforts of Mirabeau B. Lamar.[4]
By 1838 the relationship changed due to the election of Mirabeau Bonaparte Lamar to the Texas presidency. Lamar did not share the sentiments of Sam Houston, as is reflected in his treatment of the native peoples, specifically with the Coushatta tribe. In July of 1839 Lamar received a letter from the Councellor of the Coushatta, Colluta. Colluta had written to Lamar complaining of conflict between the Coushatta and the white men near the reservation. Lamar's reaction to this letter was to send his own letter back to Colluta claiming:
"The white men say it is the fault of your people who steal their horses; and you say it is the fault of the whitemen who accuse you wrongfully. I am afraid that both parties are to blame; your people in running off the property of the whites; and the white men in resenting the injury with too much violence." [7]
That same day Lamar sent his reply to Colluta, he also issued a proclamation to the citizens of Liberty County addressing the same issues that he had discussed with Colluta. However, there was a radical difference in Lamar's message to the Texans in Liberty Country than in his correspondence with Colluta. Lamar's letter to Colluta presented an image of a problem that could be solved with the cooperation of both sides. If the Coushatta stopped wandering into white territory and allegedly stealing horses, then the white citizens would not feel the need to retaliate with unnecessary violence. The proclamation to the Texans asked the citizens to stop engaging in conflict with the Coushatta because of the supposed dangerous temperament of the Coushatta. Rather than placing equal blame on both parties, Lamar warns the citizens that the conflict with the Coushatta could, "involve the country in an Indian War." [8]
While Lamar may not have had relationships with natives like Sam Houston, he recognized the danger in isolating any one population. Texas war still a vulnerable territory with constant threat of Mexican invasion, little hope for annexation by the United States, and the fragile relationship with the native people.[6] Personal opinions aside, Lamar could not afford to ostracize any populations nor could he afford to unnecessarily frighten the citizens of Texas. Lamar portrayed the Coushatta as weak on their own, but if they were not handled carefully, they would seek refuge with larger and more powerful tribes to help them gain revenge. Lamar's rhetoric suggests that the Coushatta are not a real threat, but they should still be treated carefully in case they become provoked. The proclamation continues and states that it is in the best interest of the Liberty County citizens to not engage or antagonize the Coushatta because:
"The Coushatta Indians are in themselves a weak and defenseless tribe and as much not to be dreaded, but if they are treated with injustice on account of their weakness, will they not fly for protection to more powerful tribes and will it not afford those tribes a pretext for hostility and aggression which they have already too anxiously sought?" [9]
"The white men say it is the fault of your people who steal their horses; and you say it is the fault of the whitemen who accuse you wrongfully. I am afraid that both parties are to blame; your people in running off the property of the whites; and the white men in resenting the injury with too much violence." [7]
That same day Lamar sent his reply to Colluta, he also issued a proclamation to the citizens of Liberty County addressing the same issues that he had discussed with Colluta. However, there was a radical difference in Lamar's message to the Texans in Liberty Country than in his correspondence with Colluta. Lamar's letter to Colluta presented an image of a problem that could be solved with the cooperation of both sides. If the Coushatta stopped wandering into white territory and allegedly stealing horses, then the white citizens would not feel the need to retaliate with unnecessary violence. The proclamation to the Texans asked the citizens to stop engaging in conflict with the Coushatta because of the supposed dangerous temperament of the Coushatta. Rather than placing equal blame on both parties, Lamar warns the citizens that the conflict with the Coushatta could, "involve the country in an Indian War." [8]
While Lamar may not have had relationships with natives like Sam Houston, he recognized the danger in isolating any one population. Texas war still a vulnerable territory with constant threat of Mexican invasion, little hope for annexation by the United States, and the fragile relationship with the native people.[6] Personal opinions aside, Lamar could not afford to ostracize any populations nor could he afford to unnecessarily frighten the citizens of Texas. Lamar portrayed the Coushatta as weak on their own, but if they were not handled carefully, they would seek refuge with larger and more powerful tribes to help them gain revenge. Lamar's rhetoric suggests that the Coushatta are not a real threat, but they should still be treated carefully in case they become provoked. The proclamation continues and states that it is in the best interest of the Liberty County citizens to not engage or antagonize the Coushatta because:
"The Coushatta Indians are in themselves a weak and defenseless tribe and as much not to be dreaded, but if they are treated with injustice on account of their weakness, will they not fly for protection to more powerful tribes and will it not afford those tribes a pretext for hostility and aggression which they have already too anxiously sought?" [9]
Tensions between the Coushatta and the Texas citizens did not improve with time, and in 1842 the white citizens began to submit complaints and statements claiming that a band of Coushatta members had been raiding and plundering up and down the Red River. Many of the people who provided statements and testimonies claimed to have had their horses stolen by Coushatta and sometimes being attacked by various natives. The raids came to a final shootout between Captain Joseph Sewell and a band of natives he came upon along the Red River whose, "equipment[s] showed them to be a stealing party." [10] In many of these accounts, the Coushatta were accused of committing various atrocities towards the Texas citizens. In the Affidavit of Mark R. Roberts, "a party of Coushatta who had frequently made descents upon the people of Texas, and enraged in murdering families, and stealing horses from the Texians- were preparing to make a descent upon Texas." [11]
The little trust that the Texans had for the natives had been shattered by the raids in 1842. Many of those who provided testimony in defense of Joseph Sewell's firing into the native encampment claimed that it was the Coushatta who raided the white citizens and sought refuge with Chickasaw and Choctaw natives. Any progress the Coushatta may have made in their assistance during the Texas Revolution, was shattered by the chaos that ensued along the Red River. Whether it was actually the Coushatta or not who conducted these raids on the Texans, the people already believed that the Coushatta and the natives who assisted them were the enemy.
The little trust that the Texans had for the natives had been shattered by the raids in 1842. Many of those who provided testimony in defense of Joseph Sewell's firing into the native encampment claimed that it was the Coushatta who raided the white citizens and sought refuge with Chickasaw and Choctaw natives. Any progress the Coushatta may have made in their assistance during the Texas Revolution, was shattered by the chaos that ensued along the Red River. Whether it was actually the Coushatta or not who conducted these raids on the Texans, the people already believed that the Coushatta and the natives who assisted them were the enemy.
The events in the United States with the separation of the pro and anti- slavery states also meant that the problems with the Coushatta were made a smaller priority. The behavior of the Texans towards the Coushatta and the other natives was not uncommon, and after the war was over, the behavior continued. The events that occurred during and after the Texas Revolution is merely a small part of a legacy in which natives were taken advantage of in times of need and then treated poorly and not delivered things that were promised.
Endnotes:
[1] No. 8, "Treaty Between Texas and The Cherokee Indians," Dorman H. Winfrey, ed., Texas Indian Papers, 1825-1843, Vol. I, 14.
[2] Ibid., 15.
[3] Ibid.
[4] Howard N. Martin, "COUSHATTA INDIANS," Handbook of Texas Online(http://www.tshaonline.org/handbook/online/articles/bmcag), accessed April 30, 2013. Published by the Texas State Historical Association.
http://www.tshaonline.org/handbook/online/articles/bmcag.
[5] Signatures of "Treaty Between Texas and The Cherokee Indians," Texas Indian Papers, Vol. I, 135.
[6] "Map of Cherokee Land Grant," Texas Indian Papers, Vol. I, 136.
[7] No. 39, "Letter from M.B. Lamar to Colluta," Texas Indian Papers, Vol. I, 72.
[8] No. 40, "Proclamation From Mirabeau B. Lamar to the Citizens of Liberty County," Texas Indian Papers, Vol. I, 73.
[9] Ibid.
[10] No. 105, "Statement of J.G. Jowett In Relation to the Difficulties Between the Indians of the United States, and the Citizens of Texas," Texas Indian Papers, Vol. I, 128.
[11] No. 106, "Affidavit of Mark R. Roberts," Texas Indian Papers, Vol. I, 130.
[2] Ibid., 15.
[3] Ibid.
[4] Howard N. Martin, "COUSHATTA INDIANS," Handbook of Texas Online(http://www.tshaonline.org/handbook/online/articles/bmcag), accessed April 30, 2013. Published by the Texas State Historical Association.
http://www.tshaonline.org/handbook/online/articles/bmcag.
[5] Signatures of "Treaty Between Texas and The Cherokee Indians," Texas Indian Papers, Vol. I, 135.
[6] "Map of Cherokee Land Grant," Texas Indian Papers, Vol. I, 136.
[7] No. 39, "Letter from M.B. Lamar to Colluta," Texas Indian Papers, Vol. I, 72.
[8] No. 40, "Proclamation From Mirabeau B. Lamar to the Citizens of Liberty County," Texas Indian Papers, Vol. I, 73.
[9] Ibid.
[10] No. 105, "Statement of J.G. Jowett In Relation to the Difficulties Between the Indians of the United States, and the Citizens of Texas," Texas Indian Papers, Vol. I, 128.
[11] No. 106, "Affidavit of Mark R. Roberts," Texas Indian Papers, Vol. I, 130.