The history of the Cherokee Indians in Arkansas is a complex tapestry woven with threads of political maneuvering, westward expansion, intertribal relations, and the enduring spirit of a people seeking autonomy and a place to call home. While legends and anecdotal accounts add color to this history, this article will focus on documented events and established historical narratives to provide a clear and informative overview of the Cherokee presence in the region.
The narrative often begins with a disclaimer, acknowledging figures like the "Dangerous Man" of Cherokee legend, whose connection to Arkansas remains unsubstantiated. While folklore holds a vital place in cultural understanding, separating it from verifiable historical fact is crucial for accurate research.
The story of the Cherokee in Arkansas is inextricably linked to the shifting geopolitical landscape of the late 18th century. As European powers vied for control of North America, the Cherokee found themselves caught in the crossfire. Around 1775, the Chickamauga, a militant faction of the Cherokee, seized lead mines in Southeast Missouri from the French. This action was driven by the need for lead, a vital resource for weaponry, reflecting the escalating tensions and conflicts of the era.
The Spanish, recognizing the strategic importance of the region, saw an opportunity to leverage the Cherokee presence. They extended invitations to the Cherokee to relocate west of the Mississippi River and settle in Spanish territory. The Spanish envisioned the Cherokee as a buffer against the French, who, despite losing formal control of Louisiana, still maintained a strong presence through the lucrative fur trade and various trading outposts. The Spanish sought to use the Cherokee to contain French influence and protect their own interests in the region.
However, the Cherokee were not immediately persuaded to migrate westward. Many Chickamauga still clung to the hope of driving out the encroaching settlers from their traditional hunting grounds in the East. They were reluctant to abandon their ancestral lands and sought to maintain their way of life. This resistance to westward movement highlights the internal divisions within the Cherokee Nation and the varying perspectives on how to navigate the challenges posed by European expansion.
A turning point arrived in 1785 with the signing of the Treaty of Hopewell. This treaty, negotiated between some Chickamauga chiefs and the United States government, stipulated that the Cherokee Nation would fall under the sovereignty of the United States. While some chiefs agreed to the terms, many others vehemently opposed relinquishing their autonomy and submitting to American "protection." The treaty became a source of deep division within the Cherokee Nation, fueling resentment and prompting a significant number of people to seek refuge elsewhere.
For many Cherokee, the Treaty of Hopewell was a betrayal of their sovereignty and a harbinger of further encroachment on their lands. The United States, in their view, quickly violated the treaty by failing to prevent settlers from encroaching on Cherokee territory. Despite promises of protection, the American government seemed unable or unwilling to stem the tide of westward expansion. This perceived betrayal fueled a sense of disillusionment and prompted many Cherokee to consider relocation as the only viable option for preserving their way of life.
One such leader was Springfrog, also known as Dustu. Disgusted by the outcome of the Treaty of Hopewell and the blatant disregard for its terms, Springfrog led a group of families west of the Mississippi River to settle in the Arkansas Territory. Springfrog was familiar with the area from previous visits and recognized its potential as a refuge for his people.
This migration, initiated by Springfrog’s decision, marked the beginning of a voluntary removal of Cherokee Indians from their ancestral lands in the East to the Arkansas Territory. This relocation spanned over five decades, as various groups and individuals sought to escape the growing pressures and injustices they faced in the East.
The first documented Cherokee village in Arkansas was established in 1785 on the White River. This village, known as Dustu’s Village, was led by Chief Springfrog. Springfrog was a prominent figure, renowned as a skilled ball player and known for his interactions with notable individuals like the naturalist James Audubon. Born around 1754 in Hamilton County, Tennessee, Springfrog’s birthplace, known as Springfrog’s Cabin, remains a historical site today.
Around 1795, another significant figure, Chief Duwali of Hiwasee Town in North Carolina, arrived in Arkansas and settled on the St. Francis River. However, the Cherokee living in this area were forced to relocate in 1811 due to a massive earthquake and subsequent flooding that caused the Mississippi River and its tributaries to flow in reverse. Duwali led his people to the White River for a short period before moving them to the south banks of the Arkansas River. Eventually, around 1819, Duwali led his people further west to Texas.
Around 1809, Talontuskee, along with Chief Takatoka, established a settlement of approximately 300 Cherokee on the White River. Others, like Duwali, moved further south and west, settling south of the Arkansas River in north-central Arkansas. Tahloteeskee, as he was sometimes known, was the uncle of George Guess (Sequoyah) and became the principal chief of the villages south of the Arkansas River around 1813.
Among the growing Cherokee population in Arkansas was Walter Webber, who arrived around 1809. Webber later became the third chief after 1824. His wife was the sister of Stand Watie, a prominent figure in the later history of the Cherokee Nation.
John Jolly, the brother of Talontuskee, emigrated to the Arkansas Territory in 1817 and became chief around 1818. These leaders played vital roles in shaping the Cherokee communities in Arkansas and navigating their relationship with the surrounding environment and other tribes.
Tahchee, also known as Captain William Dutch, was an early Old Settler (Cherokee who voluntarily migrated west before the forced removal) and was renowned for his conflicts with the Osage. Later, Tahchee served as a scout for the United States and acted as a spokesperson for the Indians during the councils leading up to the 1835 Camp Holmes Peace Treaty. Tahchee died in 1848, having played an active role in Western Cherokee politics and serving as third chief in his later years in Texas.
During these early years of emigration, other tribes also sought refuge in the Arkansas Territory, seeking to escape conflicts with white settlers in the East. Among these were the Shawnee, who had previously allied with the Chickamauga in resisting white encroachment on Indian lands. This influx of diverse tribes contributed to the complex social and political landscape of the region.
One prominent Shawnee figure who came to live among the Cherokee was Peter Cornstalk, the son of the famous Chief Cornstalk of the Great Shawnee Nation. Peter Cornstalk and his brother John were half Chickamauga Cherokee through their mother, further illustrating the intermingling of different tribes. Peter later became the Principal Chief of the Cherokees living at the mouth of Spring Creek, where Isaac Weaver, the author’s 3rd great grandfather, held the first legal land grant recognized by President Franklin Pierce.
Spring Creek was a significant area with a large Cherokee village and a substantial Shawnee population. The presence of multiple tribes in this region highlights the complex dynamics of intertribal relations and the shared experiences of displacement and adaptation. The history of Cherokee Indians in Arkansas is a testament to their resilience, adaptability, and determination to preserve their cultural identity in the face of adversity. The history of Cherokee Indians in Arkansas is marked by both voluntary migration and the looming shadow of forced removal. Understanding this period requires acknowledging the diverse motivations and experiences of the Cherokee people as they navigated a rapidly changing world.