An Unexpected Mouse by Beth Winegarner

field-mouse.v7.jpg

Sometimes, you find yourself trying to save the life of a creature that, in other circumstances, you’d kill without a second thought. 

On a recent morning, I went outside to fill the bird feeders when I noticed a small gray mouse on the patio steps. As I stood nearby, it first looked up at me, trembling. Its forehead bore a bloody, diagonal gash. A moment later, it turned away from me and huddled into itself, trying to hide. 

I immediately developed a couple of theories about how the mouse had come to be in its current state. Either one of the neighbors’ cats had attacked it but given up, or one of the local predatory birds -- we have ravens, crows, scrub jays and a red-shouldered hawk -- caught it but dropped it from the trees overhead. 

I know the second option sounds less likely, but one afternoon my partner and I were standing and talking in the yard when suddenly a rat fell out of the sky and thudded to the ground near our feet. When we looked up, we saw three crows on a branch overhead, looking sheepish. On another occasion, an injured rat I found in the same location as this mouse was later attacked and killed by a passing scrub jay. 

At any rate, I left the mouse alone, hoping that whoever had hurt it would come back to finish the job. A little while later, though, it hopped down from the steps and attempted to run across the patio. It turned out to have an injured leg, which caused it to careen around in circles. Eventually the mouse wore itself out and spent several hours huddled in the shade on the patio. 

After it regained some of its strength, the mouse made its way down most of the steps between our patio and garage. As night fell, my partner scooped the mouse into a box with some soft cloth (a company-logo ShamWow, plus a bit of insulation from where he suspected the mouse had probably been living in our garage). 

We’ve had mice and rats in our house before -- typically brought in by our cat, who isn’t a very good hunter to begin with and routinely forgets that, as a predator, she’s supposed to kill and eat her prey. If we can shoo them safely back outside we do, but we’ve also killed a few in snap traps baited with peanut butter. We’ve tried live-trapping them, but our local rodents are too smart to be tempted into them. I know: they’re invasive and carry parasites and diseases. But they’re also living creatures, and as long as they stay outdoors, I’d rather they be healthy and happy. 

When I checked the box the next morning, I was surprised to find that the mouse was still alive, and much calmer. I hadn’t expected it to survive the night. As I looked down at the tiny creature, watching its alert whiskers twitch, I began to wonder if any wildlife rescue organizations would be able to help it. 

I poked around online, and finally landed on the wildlife rescue branch of the Peninsula Humane Society. The woman I spoke with asked about the mouse’s injuries. She didn’t sound hopeful when I told her the extent of them, but she said I could bring the mouse to their facility and they’d do what they could. However, most invasive rodents -- this mouse almost definitely qualified -- would likely be euthanized, she said. 

My heart ached with that news, but I knew the mouse was suffering, and neither my partner nor I felt skilled enough to dispatch it ourselves. 

At the door of PHS, I handed the woman in blue scrubs the box, and she asked me to fill out a form on a clipboard. “You can call us later, if you’d like to know what happens to this poor little guy,” she said. 

I didn’t call. I had a good idea of what would happen, but I just didn’t want it to be real. 

The Danger of the "Vengeful Indian Spirits" Trope by Beth Winegarner

The spirit of a “Chumash Warrior” character depicted in Buffy the Vampire Slayer. Episode: “Pangs.”

The spirit of a “Chumash Warrior” character depicted in Buffy the Vampire Slayer. Episode: “Pangs.”

The wildfires this year in California — and just in Sonoma and Napa Counties — have been incredibly intense. We’ve had family members evacuated in August and September, some for the second or third time. A couple of weeks ago, as the Glass Fire raged, I received an email from a reader of my book Sacred Sonoma. His theory of the fires, unfortunately, reflected dangerous stereotypes about American Indians that have been fueled by popular fiction. Read on:

Hi Beth,

This may seem crazy, a crackpot theory. But, I read part of your Sacred Sonoma book about the Pomo tribe and I thought I’d reach out.

When I was a kid growing up off of Brush Creek I would play next door at a vacant lot. I was convinced that the land plot was an Indian tribal burial ground, and I would always play there until I got scared and would run home.

Flash-forward thirty years to Friday night, when I visited Santa Rosa for the first time in awhile. A strong gust of wind came and I got the same feeling as I had as a kid ... it didn’t just feel like wind, but rather it felt like angry spirits had a bone to pick. It was the first time I felt that way since I was a kid.

Crazy, I know.

But then Sunday night came, and my family and I helped my mom evacuate. Since then, I’d wondered if the wind was in fact Indian spirits warning us to get away, or else.

That feeling and thought somehow got me to research online, and I found your book. In it, you mention that Melita Road was a known ceremonial site (which burned).

So yeah, I thought I’d reach out to share my crackpot theory that these fires could somehow be connected to the revenge of the Pomo.

The “Chumash Warrior” turns into a bear. Great.

The “Chumash Warrior” turns into a bear. Great.

Here’s my response:

Hi, thanks for your note and interest in Sacred Sonoma. The fires are indeed devastating and scary, but I would discourage you from pursuing the "vengeful native ghosts" idea. There are many Pomo alive and living in Sonoma County, surely including some in the paths of the fires, and I doubt they or their ancestors would wish this scenario on anyone. 

Fiction and film love the "dangerous Indian burial ground" trope, but it's deeply dangerous to the actual indigenous people who lived, and still lived, in the Americas: https://newrepublic.com/article/137856/suburban-horror-indian-burial-ground

Like Herb Caen, But Birds by Beth Winegarner

MVIMG_20200706_185439.jpg

A few days ago, I glanced into my backyard garden and saw a large, dark shape under the bird feeders. At first I thought maybe it was one of the neighborhood skunks, but quickly realized it was one of the neighborhood ravens instead.

Normally I see them hanging out on the utility wires in front of our house, or in various trees throughout the area, including the large Monterey cypress in our neighbors’ backyard. Sometimes I will put peanuts out on the stoop for them and watch as they greedily fly off with a nut in their beak, cawing to let their clan know there are peanuts available. I hear them chatting in the treetops, and their wingbeats as they fly by, but I’ve never seen one land in our yard before.

But there it was, casually eating birdseed from a bowl we’ve left on the ground for squirrels and doves (squirrels have destroyed four of our bird feeders in the past several months; don’t @ me). Despite how massive the raven was compared to the doves, let alone any of the other birds, it didn’t try to scare or intimidate any of them. We have pigeons who charge at other birds, finches who fight for the best feeder perch, and scrub jays who scream at everybody. But this raven was calm, enjoying a snack and a drink of water before it flew off to wherever it calls home.

I read somewhere a few years back that the screechy warning sounds made by scrub jays, squirrels and some other birds are a semi-common language of distress calls. Unfortunately, I can’t find it now, but it’s true that birds have networks to warn one another of predators (including us humans). We hear these pretty often in our neighborhood, whether it’s a warning about humans, a backyard cat, a tussle between jays and squirrels, or the occasional Cooper’s hawk that hangs out in the cypress tree or other spots nearby. Bird and mammal languages are often so species-specific, so it’s pretty cool that they have ways of communicating across those differences.

Screen Shot 2020-07-09 at 2.32.48 PM.png

Speaking of hawks, I occasionally find a “pellet” cast off by one of the hawks, which they drop down from the cypress into our backyard. These pellets are mostly composed of fur, feathers and a collection of small bones (my kid loves to dissect them). We don’t mind having the hawks around, partly because they keep the rodent population in check. Our cat is a hopeless hunter. She’s black and white, so she can’t really hide. She’s too slow. And, while she does catch the occasional mouse or juvenile rat, she lacks any killing instinct and is prone to bringing rodents inside and losing them under the stove.

A couple of weeks ago she caught a slow-moving, ill-seeming young rat that was eating some of the scattered birdseed in our yard. Our cat caught and played with it, but I kept her from bringing it inside. Once the rat got away from her, I brought her in and made sure she couldn’t get back out. But the rat ill-advisedly ventured forth and was discovered by a passing scrub jay, which attacked and killed it — but didn’t eat it, either. We’re glad the city takes meat in its compost collection.

I’ve saved the most adorable tidbit for last: I love watching birds feed each other. Once in a while, we’ll see a chickadee, junco or some other bird fly to the feeders, pick up a bit of food, and take it to another bird of the same species waiting nearby. It’s called “allofeeding,” and it’s sometimes done by adults feeding their juveniles, and sometimes it’s courtship behavior. Either way, it’s incredibly cute. The black-capped chickadees have a unique song associated with allofeeding, and I get excited every time I hear it.

First Names: San Francisco's Ramaytush People and Language by Beth Winegarner

ramaytush.jpeg

I recently became a Patreon supporter of Queer Nature, a queer-run nature education and ancestral skills program serving the local LGBTQ2+ community. They teach ecological and situational awareness in nature, as well as survival/self-sufficiency skills. 

When I began supporting Queer Nature, I received a 30-page document called “Meeting the Land,” which describes their philosophies in more depth. One of their suggestions is to keep in mind that the flora, fauna and landscape elements in our regions had names before colonial/settlers gave them the names they may have today, and to be curious what those names might have been. Those of us from a white/settler/colonist background are definitely not entitled to these names, and we should not use them to signal that we are “good” or “not racist,” Queer Nature’s founders write. 

“Respecting first names is about a lot of things, but it is partially about a personal practice of remembering and honoring that these beings have been in relationship with other cultures and ways of knowing for a long time and integrating that understanding into our ways of being as naturalists in socially/politically/ecologically apocalyptic times. Just the fact that these beings have names other than their names in colonial languages, or Latin binomial nomenclature, is vitally important,” they write. 

When I wrote Sacred Sonoma almost 25 years ago, I included many of the Pomo/Miwok place names that were publicly available, wanting to lead readers down paths similar to the ones Queer Nature expressed. Many of these names indicate indigenous peoples’ relationship to a place. For example, one of the tribal villages near Cazadero was called Kaletcemaial, “sitting under a tree,” while another was called Kabebateli, “big rock place.” 

But after I moved to San Francisco in the early 2000s, I did not look for information about the indigenous people who’d lived on this land for thousands of years before. It was only after reading “Meeting the Land” that I began to explore. 

San Francisco history writer Gary Kamiya wrote a series of articles for the San Francisco Chronicle called “Portals of the Past.” In a few of them, he touched on the lives of the indigenous people who first made their home in San Francisco. 

About 4,500 years ago, a linguistically distinct group of Ohlone Indians settled here. The majority of Ohlone tribes lived in the East Bay, where it was warmer and drier, which may be why the San Francisco residents came to be known as the Yelamu, or “western people.” They probably got the name from their eastern neighbors. But they were also likely known as the Ramaytush, from “ramai,” the name for the western side of the San Francisco Bay, and that’s also what their language was called.  

Only a few hundred Ramaytush lived in San Francisco at any time, and they were pretty spread out. One group had a winter village near Candlestick Point called Tubsinthe and a summer village called Amuctac in present-day Visitacion Valley. Another group had a winter village on Mission Bay, just south of the ballpark, called Sitlintac; their summer village was near Mission Dolores, and they called it Chutchui. There was one more village near Crissy Field called Petlenuc. Construction crews and others have found remnants of Ramaytush activity in places along Islais Creek, in Bayview-Hunters Point, near Fort Mason, by Lake Merced, at Point Lobos and on the San Francisco State University Campus. The oldest skeleton in San Francisco, the 5,000-year-old remains of a woman, was discovered during excavations for the Civic Center BART Station. 

In my research, I discovered something I wish I’d known sooner. In 2009, 104 small plaques were embedded in the sidewalk along King Street, between the Caltrain station and the ballpark. Each one offers a Ramaytush word and its English translation, a public lesson in the indigenous language history of our city. I pretty much never walk along King Street, so I’d never seen it. 

I want to name that the Ramaytush were virtually wiped out by the Spanish Catholic Missionaries who established the Mission San Francisco de Asis in 1776, including Francisco Palou (a colleague of Junipero Serra’s) and Fray Pedro Benito Cambon. The last native Ramaytush speaker died in the 1800s, and there are only a handful of Ramaytush descendants left. Some are enrolled with the Muwekma Ohlone Tribe, mainly consisting of Chochenyo (East Bay). There is another tribe, not federally recognized, called Association of the Ramaytush Ohlone in San Francisco. This is not especially unusual. Although there are about 575 federally recognized tribes, there are another 245 who aren’t.

For those like me who haven’t or can’t take a stroll over to King Street, I wanted to make an online dictionary of these words and translations, grouped by topic. I only feel comfortable doing this because these words have already been made into a piece of public art, though I share them with the caveat that they were all collected by colonizers. Many more may exist, but they are not mine to know or share.

I’ll put the ones regarding nature and animals first, since that’s the idea that led me down this path of inquiry. You can find out more about how to pronounce these words, as well as efforts to revive the Ramaytush language, at the Reviving Lost Languages website. In the meantime, consider these words the next time you see a wiinahmin in your backyard or greet the hishmen in the morning.

Animals
Salmon: cheerih
Bird: wiinahmin 
Coyote: mayyan 
Dog: puuku 
Turtle: ’awnishmin 
Snake: liishuinsha 
Deer: poote 
Fly: mumura 
Duck: ’occey

Nature
Lightning: wilkawarep 
Earth: warep 
Night: muur 
Star: muchmuchmish 
Thunder: pura 
Chaparral: huyyah 
Sun: hishmen 
Day: puuhi 
Ice: puutru 
Tree bark: shimmi
Fire: shoktowan 
Morning star: ’awweh 
Rock: ’enni 
Hill: huyyah 
Sky: karax 
Sky: rinnimi
Evening: ’uykani
Water: sii 
Stone: ’irek 
Grassland: paatrak 
Bay: ’awwash 

Numbers:
Two: ’utrhin
Three: kaphan
Four: katwash 
Five: mishahur 
Six: shakkent 
Seven: keneetish 
Eight: ’oshaatish 
Nine: tulaw

Body parts:
Nose: huus 
Bone: trayyi 
Ear: tukshush 
Fingernail: tuurt 
Mouth: wepper 
Eye: hiin 
Heart: miini 
Arm: ’ishshu
Chest: ’etrtre 
Body: waara 
Finger: tonokra  
Tooth: siit 
Leg: puumi 
Neck: lannay 
Blood: payyan 
Foot: koloo 
Tongue: lasseh 
Hair: ’uli 

People/relationships
Friend: ’achcho  
Daughter: kaanaymin 
Old man: huntrach 
Wife: hawwa 
Older brother: takka
Father: ’apaa 
Chief: wetresh 
Boy: shimmiishmin 
Husband: makko 
Girl: katrtra 
Mother: ’anaa 
Son: ’innish 
They: nikkam 
You: meene 
Who: maatro  
I: kaana 

Actions:
To dance: yishsha 
To drink: ’uuwetto 
To kill: mim’i 
To go: ’iye 
To eat: ’amma 
To speak: kiisha 
To give: shuumite 

Misc. nouns/adjectives
Red: chitkote 
Black: sholkote  
White: laskainin 
No: ’akwe 
Yes: hee’e 
Ye: makkam 
What: hintro 
Good: horshe 
Bad: ’ektree
Alive: ’ishsha 
Dead: hurwishte 
This: nee 
That: nuhhu 
How: panuuka 
Pipe: shukkum 
Tule raft: walli 
Knife: trippey 
House: ruwwa 
Meat: riish 
Arrow: pawwish 
All: kette 
Cold: kawwi 
Tomorrow: hushshish

Poem A Week: Juggernaut by Beth Winegarner

Photo by Pablo Heimplatz. Creative Commons.

Photo by Pablo Heimplatz. Creative Commons.

For 14 years I carried
Two heavy globes of meat,
No toothsome peaches or
Swelling melons, no jugs
Of sweet milk or brass rings
You could knock to be let in. 

Unrelenting dogs followed me, 
Wet-jawed and hungry, hunting
Strong meat in weak flesh, 
Blind to the birds in the trees
Or fields of titmice, noses only
For the boar in the thicket. 

The weight split my spine,
Tore my muscles, hacked my head
To shards. I festered in darkness
And saw stars, wept while
Hardy vines cut furrows
Into my inadequate shoulders. 

So I lay on Anubis' slab, 
That head of all jackals, 
Made a deal: I gave him eight
Pounds of flesh, he called
The dogs from my shadow.
I would never see his kind again. 

Now my rosebuds bend lightly
Within the green vale, small
Matters swelling with the need 
To feed tiny mouths, invisible
To the flesh-starved animals
Whose jaws now slaver elsewhere. 

Poem A Week: Thallium Thrum by Beth Winegarner

Photo by AndriyKo Podilnyk. Creative Commons.

Photo by AndriyKo Podilnyk. Creative Commons.

What were the woods like on the day you arrived?
Did the moon throw its silver down upon the breast of the clearing,
betting which of you would be fairer and brighter?
Did the redwoods, steaming in the summer night, hold their breath
so their next lungful would be spiked with your newborn scent?
Did all the fantastic animals -- the basilisks and cockatrices,
sphinxes and griffins -- spread their wings wide over the smoky loam
and wait for the new beast to join their ranks?
(Did the Blemmys purse his belly’s lips and bend down to kiss
the soft crown of your hour-old head, dusted with gold silk?)
Did the low creek wish it were full and rushing, spilling its banks
strong enough to carry you in your cradle
like the captain of a wicker-woven ship speeding toward the sea?
Did the scuttling insects of the deep earth construct
a tiny castle and wait for their cochineal king to take his throne?
None of these, more likely;
but the blazing July sun, which learned its light from your eyes,
would have understood if the night had stepped aside
to make way for your foot’s first fall.

Poem A Week: The Silver Cord by Beth Winegarner

Photo by novi raj. Creative Commons.

Photo by novi raj. Creative Commons.

There's a thin filament line
Taut, silver and fine.
At one end is me, today,
And the other stretches back in time.

I know the one on the other end,
That girl I was at fifteen,
At sixteen, at twenty,
That girl always feeling so full. And so empty.

If I tug on the cord I can sense her resist.
But she is the one who pulls the line,
Baiting me and winding me in,
Reeling me back to her time.

An age of damp woods and rainfall
Of secret scents and low guitars
Where the boys stretch up like branches
And she loves, oh she devours them all.

She will not grow, she will not forget,
She will not die.
And sometimes her wound is so dark and wide
That I cannot, cannot hide.

She pulls the moss sack over my head,
And she presses his sweet lips to mine,
And I remember my thirst for his kisses,
His water, his salt, his wine.

Her high song rings in the valleys,
So loud she cannot hear my warning.
She does not want to hear my warning:
She will lose him when her mother dies.

And from that earthy hillside grave,
The woods will darken,
And the songs will fade.
And all that he was will be unmade.

And all that she was will be unmade.

The People My Ancestors Enslaved by Beth Winegarner

rsz_1cotton.jpg

Blacks who are descended from enslaved people face unfair challenges when they try to trace their ancestry. It wasn’t until the 1870 census, in the United States, that many enslaved black Americans were counted as free people, and by their first and last names. Before that, the genealogical path becomes one of piecing together the 1860 and 1850 slave schedules and the wills or sale receipts of their enslavers, who may have listed them only by first name and age. 

Much of my maternal line came over from Western Europe and settled in the Southern part of the U.S. by the early 1700s, and almost every branch includes one or more enslavers. I’ve done my best to document these enslavers, and the people they enslaved, in the hope that it might make the road easier for their descendants, hoping to find out more about where and who they came from. 

The information in this post is everything I have been able to find, to date, on these people, but please reach out if you have questions. 

For more help researching enslaved ancestors, I highly recommend the Facebook group I’ve Traced my Enslaved Ancestors and their Owners.


The names of the following enslaved people are listed in this document:

Adaline (John Gann will, 1858, Clarke County, Georgia)
Alexander (Thomas Gillespie will, 1838, Rowan County, North Carolina)
Alice (Thomas Gillespie will, 1838, Rowan County, North Carolina)
Ami (John Gann will, 1858, Clarke County, Georgia)
Anderson (baby; unclear if this is a first or last name) (William Gann will, 1852, Clarke County, Georgia)
Ann (Isaac Bradley will, 1848, Greenville County, South Carolina)
Betsey (Amos Banks will, 1843, Lexington County, South Carolina)
Caroline  (Ignatius Nathan Gann will, 1854, Dallas, Paulding County, Georgia)
Cato (Thomas Kimbrough will, 1777, Caswell County, North Carolina)
Caty (Thomas Gillespie will, 1838, Rowan County, North Carolina)
Ceeser (Thomas Gillespie will, 1838, Rowan County, North Carolina)
Chaney Gann (Ignatius Nathan Gann will, 1854, Dallas, Paulding County, Georgia)
Charity (John Gann will, 1858, Clarke County, Georgia)
Charlotte (Thomas Gillespie will, 1838, Rowan County, North Carolina)
Ciciro (John Gann will, 1858, Clarke County, Georgia)
Clary (Abraham Bradley will, 1823, Greenville County, South Carolina)
David (Thomas Gillespie will, 1838, Rowan County, North Carolina)
Dick (Mary Polly Thomas will, St. Peters, Pennsylvania)
Elic  (Ignatius Nathan Gann will, 1854, Dallas, Paulding County, Georgia)
Emeline (Thomas Gillespie will, 1838, Rowan County, North Carolina)
Emily (Isaac Bradley will, 1848, Greenville County, South Carolina)
Emily  (Ignatius Nathan Gann will, 1854, Dallas, Paulding County, Georgia)
Esther (George Long will, 1815, South Carolina)
Flora (Thomas Gillespie will, 1838, Rowan County, North Carolina)
Frank (John Gann will, 1858, Clarke County, Georgia)
Gabe (Thomas Kimbrough will, 1777, Caswell County, North Carolina)
George  (Ignatius Nathan Gann will, 1854, Dallas, Paulding County, Georgia)
George (John Gann will, 1858, Clarke County, Georgia)
George (Thomas Kimbrough will, 1777, Caswell County, North Carolina)
Hannah (Jeremiah Jackson will, 1825, Greene County, Georgia)
Harry (Jeremiah Jackson will, 1825, Greene County, Georgia)
Hegor (woman) (Mary Polly Thomas will, St. Peters, Pennsylvania)
Henry (Isaac Bradley will, 1848, Greenville County, South Carolina)
Henry (John Gann will, 1858, Clarke County, Georgia)
Henry (Ignatius Nathan Gann will, 1854, Dallas, Paulding County, Georgia)
Isaac (Thomas Gillespie will, 1838, Rowan County, North Carolina)
Isaac  (Ignatius Nathan Gann will, 1854, Dallas, Paulding County, Georgia)
Jane (John Gann will, 1858, Clarke County, Georgia)
Jenny (Thomas Kimbrough will, 1777, Caswell County, North Carolina)
Jesse (Thomas Gillespie will, 1838, Rowan County, North Carolina)
Jim (Isaac Bradley will, 1848, Greenville County, South Carolina)
Jim (John Gann will, 1858, Clarke County, Georgia)
Joe  (Ignatius Nathan Gann will, 1854, Dallas, Paulding County, Georgia)
John (William Gann will, 1852, Clarke County, Georgia)
Jude (girl) (William Kimbrough will, 1803, Greene County, Georgia)
Julia (William Gann will, 1852, Clarke County, Georgia)
Kezia (Isaac Bradley will, 1848, Greenville County, South Carolina)
Lewis  (Ignatius Nathan Gann will, 1854, Dallas, Paulding County, Georgia)
Lewis (John Gann will, 1858, Clarke County, Georgia)
Linda  (Ignatius Nathan Gann will, 1854, Dallas, Paulding County, Georgia)
Lucy (William Gann will, 1852, Clarke County, Georgia)
Lucy (Ignatius Nathan Gann will, 1854, Dallas, Paulding County, Georgia)
Lydden (Thomas Kimbrough will, 1777, Caswell County, North Carolina)
Margaret (Thomas Gillespie will, 1838, Rowan County, North Carolina)
Martha (John Gann will, 1858, Clarke County, Georgia)
Mary Gann (Ignatius Nathan Gann will, 1854, Dallas, Paulding County, Georgia)
Micah (John Gann will, 1858, Clarke County, Georgia)
Milly  (Ignatius Nathan Gann will, 1854, Dallas, Paulding County, Georgia)
Mimi (William Kimbrough will, 1803, Greene County, Georgia)
Mira (George Long will, 1815, South Carolina)
Monica (Isaac Bradley will, 1848, Greenville County, South Carolina)
Ned (Ignatius Nathan Gann will, 1854, Dallas, Paulding County, Georgia)
Nancy (Thomas Gillespie will, 1838, Rowan County, North Carolina)
Oliver  (Ignatius Nathan Gann will, 1854, Dallas, Paulding County, Georgia)
Parker (Thomas Gillespie will, 1838, Rowan County, North Carolina)
Patience  (Ignatius Nathan Gann will, 1854, Dallas, Paulding County, Georgia)
Peter (Jeremiah Jackson will, 1825, Greene County, Georgia)
Peter (John Gann will, 1858, Clarke County, Georgia)
Phebee (Thomas Kimbrough will, 1777, Caswell County, North Carolina)
Polly (Amos Banks will, 1843, Lexington County, South Carolina)
Rachel (Thomas Gillespie will, 1838, Rowan County, North Carolina)
Rebeckah (Thomas Gillespie will, 1838, Rowan County, North Carolina)
Ritty/Rithy (Thomas Gillespie will, 1838, Rowan County, North Carolina)
Sam (George Long will, 1815, South Carolina)
Sam (Thomas Gillespie will, 1838, Rowan County, North Carolina)
Sam (Thomas Kimbrough will, 1777, Caswell County, North Carolina)
Sandy (Thomas Gillespie will, 1838, Rowan County, North Carolina)
Sarah (George Long will, 1815, South Carolina)
Serlla (John Gann will, 1858, Clarke County, Georgia)
Silas (Thomas Gillespie will, 1838, Rowan County, North Carolina)
Silvey (William Kimbrough will, 1803, Greene County, Georgia)
Solomon  (Ignatius Nathan Gann will, 1854, Dallas, Paulding County, Georgia)
Suiey (Thomas Kimbrough will, 1777, Caswell County, North Carolina)
Susanah (Amos Banks will, 1843, Lexington County, South Carolina)
Thomas (Thomas Gillespie will, 1838, Rowan County, North Carolina)
Tom (a blacksmith): sold by Amos Banks to Michael Long on May 23, 1843, Edgefield, South Carolina
Tom (William Gann will, 1852, Clarke County, Georgia)
Vilda (Ignatius Nathan Gann will, 1854, Dallas, Paulding County, Georgia)
William (William Gann will, 1852, Clarke County, Georgia)
Willis  (Ignatius Nathan Gann will, 1854, Dallas, Paulding County, Georgia)


Listed in this document are the following enslavers. Details are below: 

Amos Banks, 1777-1843, Lexington County, South Carolina
Charles Banks, 1747-1830, Charleston, South Carolina
Abraham Bradley, 1737-1823, Greenville County, South Carolina
Isaac Bradley, 1785-1847, Greenville County, South Carolina
Daniel Ashley Bruce, 1807-1891, Greenville County, South Carolina
John T. Frey, 1802-1854, Lexington County, South Carolina
Henry “Granser” Gann, 1816-1914, Clarke County, Georgia
Ignatius Nathan Gann, 1785-1854, Clarke County, Georgia
John Gann, Sr., 1770-1856, Clarke County, Georgia
Nathan Gann III, 1821-1900, Paulding County, Georgia
William Gann, 1794-1853, Clarke County, Georgia
Malachi Green, 1790-1879, Martin County, North Carolina
Thomas Gillespie, 1770-1838, Abbeville County, South Carolina, and Gordon County, Georgia
Daniel E. Jackson, 1796-1869, DeKalb County, Georgia
Jeremiah Jackson, 1760-1828, Greene County, Georgia
John H. Jones, 1802-1886, DeKalb County, Georgia
Thomas Kimbrough, 1690-1777, Caswell County, North Carolina
William Kimbrough, 1735-1803, Caswell County North Carolina
George Long, 1758-1815, Edgefield, North Carolina
Hugh McLin, 1749-1843, Abbeville County, North Carolina
John Henry Segars, 1733-1806, Wake County, North Carolina and Darlington County, South Carolina
John Summers, 1762-1848, Hillsboro, North Carolina and Clarke County, Georgia
Mary Polly Thomas, 1694-1771, Chester County, Pennsylvania


My fifth great-grandfather, Amos Banks, was born May 11, 1777 in Lexington, South Carolina and died February 6, 1843 in Lexington, South Carolina.

  • In the 1820 census, he is listed as enslaving one person, a man between the ages of 26 and 44 in Lexington, South Carolina.

  • In the 1830 census, he is listed as enslaving 13 people: one boy between the ages of 10 and 23, three men between the ages of 24 and 35, two men between the ages of 36 and 54, one girl under 10, two girls between the ages of 10 and 23, two women between the ages of 24 and 35, and two women between the ages of 36 and 54, in Lexington, South Carolina. 

  • In the 1840 census, he is listed as enslaving 11 people: two boys under age 10, two boys between the ages of 10 and 23, two men between 24 and 35, one man between 36 and 54, one girl under 10, one girl between 10 and 23, one woman between 24 and 35, and one woman between 36 and 54, in Edgefield, South Carolina.

The March, 1843, slave records say that Amos Banks sold a black man named Tom, a blacksmith, to Michael Long for $375. The sale took place in Edgefield, South Carolina, on May 23, 1843. Michael Long was likely the brother of Amos Banks’ wife, Catherine. 

In his 1843 will, Amos Banks left his wife, Catherine (maiden name Long), “one negro girl named Polly,” and his son, Thomas, “consideration of two negroes, Susanah and Betsey, which I sold to Drury Fort.”


My sixth great-grandfather, Charles Banks, Jr. was born June 10, 1747, in Prince George, Virginia, and died January 26, 1830, in Lexington County, South Carolina. He was the father of Amos Banks. 

  • In the 1800 census, he is listed as enslaving 7 people in Charleston, South Carolina. 

  • In the 1810 census, he is listed as enslaving 9 people in Charleston, South Carolina.

  • In the 1820 census, he is listed as enslaving 7 people in Charleston, South Carolina.

  • In the 1830 census, he is listed as enslaving 2 girls between 10 and 23 years of age, two women between 24 and 35 years of age, and one boy under age 10. 


My sixth great-grandfather, Abraham Bradley, was born in 1737 in Orange County, Virginia and died on October 23, 1823, in Greenville, South Carolina. He was the father of Isaac Bradley.

  • In the 1790 census, he is listed as enslaving one person in Greenville, South Carolina. 

  • In the 1800 census, he is listed as enslaving 4 people in Greenville, South Carolina.

  • In the 1810 census, he is listed as enslaving 8 people in Greenville, South Carolina.

  • In the 1820 census, he is listed as enslaving 4 people: one boy under 14, two men between the ages of 26 and 44, and one woman 45 or older, in Greenville, South Carolina.

In his 1823 will, he left his wife, Sarah Elizabeth Bradley (maiden name Lane), “one negro girl named Clary and a child.”


My fifth great-grandfather, Isaac Bradley, was born in 1785 in Orange, North Carolina and died in 1847 in Greenville, South Carolina. He was the son of Abraham Bradley, listed above. 

  • In the 1820 census, he is listed as enslaving one person, a boy between age 14 and 25, in Greenville, South Carolina.

  • In the 1830 census, he is listed as enslaving one person, a boy between age 10 and 23, in Greenville, South Carolina. 

  • In the 1840 census, he is listed as enslaving three people, two girls under 10 and one girl between 10 and 23, in Greenville, South Carolina. 

In his 1848 will, he left his wife, Sarah Armstrong (my fifth great-grandmother), two girls named Emily and Monica. He left Daniel Bruce (his son-in-law, and my fourth great-grandfather) a girl named Ann. He left James McAdams a woman named Kezia and her child (no name recorded). To TJ Dean he left a boy named Jim, and to ES Irvine he left a boy named Henry. 


My fourth great-grandfather, Daniel Ashley Bruce, was born March 3, 1807, in Wolfcreek, Pendleton County, South Carolina and died in 1891 in Greenville County, South Carolina. He served in the Confederate Army. 

In the 1850 slave schedule, he is listed as enslaving a 5-year-old girl. This may be Ann, the girl he inherited from his father-in-law, Isaac Bradley, listed above. 


My fourth great-grandfather, John T. Frey, was born October 2, 1802, in Lexington, South Carolina, and died June 27, 1854, in Lexington, South Carolina.

In the 1840 census, he is listed as owning one slave, a man between age 24 and 35, in Lexington, South Carolina. 


My fourth great-grandfather, Malachi Green, was born April 16, 1790, in Bertie County, North Carolina, and died April 9, 1879, in Martin County, North Carolina.

In the 1860 slave schedule, he is listed as enslaving one person, a 56-year-old man. 


My fourth great-uncle, Henry “Granser” Gann, was born February 28, 1816, in Georgia, and died on February 24, 1914, in Cobb County, Georgia. He served in the Confederate Army during the Civil War and was discharged in November of 1862 for an unspecified disability. His father was my fifth great-uncle, Ignatius Nathan Gann, who’s listed below. 


In the 1850 census, he is listed as enslaving seven people, including a 10-year-old boy, a boy between the ages of 10 and 23, two men between 24 and 35, two girls under 10, and a girl between 10 and 23, in District 240, Clarke County, Georgia.


My sixth great-uncle, Ignatius Nathan Gann, was born in 1786 in Athens, Georgia, and died June 5, 1854, in Dallas, Georgia. His wife was Nancy Summers, daughter of my fifth great-grandfather, John Summers, who is listed below.  

In the 1830 census, he is listed as enslaving 10 people, including a boy between the ages of 10 and 23, two men between 36 and 54, two girls under 10, two girls between the ages of 10 and 23, two women 24 to 35 and one woman between 36 and 54, in Clarke County, Georgia. 

His 1854 will includes the sale of the following people:

Chaney, a woman about 36 years old*
Isaac, a man about 40 years old
Mary and her child Henry**
Vilda
Patience and her infant Lucy**
Milly and her child Willis
Linda
Joe
Caroline
Solomon
Oliver
Ned
Emily
George
Lewis
[and a few names I can't read]

*Chaney was written about after she was freed; she lived to be more than 110 years old.
**The Mary mentioned here was likely Chaney's daughter, and Patience is Mary's daughter (Chaney's granddaughter)

In a separate bill of sale, it says:

Chaney was sold to William D. Gann
George was sold to John Gann
Lewis was sold to George Rice
Elic was sold to William Adair


My fifth great-grandfather, John Gann Sr., was born in 1770 in North Carolina and died in 1856 in Clarke County, Georgia. He was the father of William Gann (1794-1852).

  • He is listed in the 1830 census as enslaving five people, including two boys aged 10 to 23, two girls aged 10 to 23, and a woman aged 24 to 35, in Clarke County, Georgia. 

  • He is listed in the 1840 census as enslaving three people, a boy between the ages of 10 and 23, a man between 36 and 54, and a girl between 10 and 23, in Vinson, Georgia. 

In his will, which was probated in September of 1858 in Clarke County, Georgia, the following people are listed for sale: 

  • Ami & son George

  • Jane & children Lemis, Micah, Serlla

  • Kate & five children, Martha, Henry, Jim, Ciciro, & infant Frank

  • Adaline 

  • Charity 

  • Peter 


Nathan Gann III, the son of my sixth great-uncle, was born October 17, 1821, in Clarke County Georgia and died sometime after 1900, likely in Saint Clair County, Alabama.

In the 1860 slave schedule, he is listed as enslaving a 39-year-old mulatto woman in District 1080, Paulding, Georgia. 


My fourth great-grandfather, William Gann, was born in 1794 in Athens, Georgia, and died in 1853 in Clarke County, Georgia.

In the 1840 census he is listed as owning seven slaves, including a boy between the ages of 10 and 23, a man between 24 and 35, three girls under 10, one girl between 10 and 23, and one woman between 24 and 35, in District 240, Clarke County, Georgia. 

In his 1852 will, a number of people are listed for sale, including:

  • Julia and her child, Anderson                                    

  • John, 10 years old                                                           

  • Lucy, 8 years old                                                                

  • William, 4 years old                                                            

  • Tom, about 55 years old                                             


My fourth great-grandfather, Thomas Gillespie, was born in 1770 in Abbeville, Abbeville County, South Carolina and died September 7, 1838 in Gordon County, Georgia.

  • In the 1800 census, he is listed as enslaving one person in Abbeville County, South Carolina.

  • In the 1820 census, he is listed as enslaving a girl under the age of 14 in Abbeville County, South Carolina.

According to Thomas Gillespie’s 1838 will, however, he enslaved more than 20 people. He had sorted them into “lots” and left them to the following individuals: 

  • “Lot 1”: Thomas, Caty and Silas to Richard Gillespie

  • “Lot 2”: Rachel and Jesse to Flora Gillespie

  • “Lot 3”: Isaac and Emeline 

  • “Lot 4”: Sandy and Rebeckah to John Gillespie

  • “Lot 5”: Parker and Margaret to McCoy Gillespie

  • “Lot 6”: Ritty/Rithy and Alexander to George Gillespie

  • “Lot 7”: Alcie or Alice and Alexander to Archibald Gillespie

  • “Lot 8”: Nancy, Ceeser/Ceaser and Robert to William Gillespie

  • “Lot 9”: Charlotte, Sam and David to Christopher Graham


My fourth great-grandfather, Daniel E. Jackson, was born January 5, 1796, in Georgia and died August 11, 1869 in DeKalb County, Georgia. He was the son of Jeremiah Jackson, below.

  • In the 1820 census, he is listed as enslaving two people, a man between the ages of 26 and 44, and a girl between the ages of 14 and 25, in Captain Allen’s District in Greene County, Georgia.

  • In the 1830 census, he is listed as enslaving a girl under 10 and a girl between the ages of 10 and 23 in Walton County, Georgia. 

  • In the 1850 slave schedule, he is listed as enslaving a 23-year-old mulatto woman, a 12-year-old black boy, a 10-year-old black girl and a one-year-old mulatto boy, in the Andersons District of DeKalb County, Georgia. 

  • In the 1860 slave schedule, he is listed as enslaving a 31-year-old mulatto man, a 21-year-old black man and an 11-year-old mulatto boy in DeKalb County, Georgia. 


My fifth great-grandfather, Jeremiah Jackson, was born August 18, 1760 in Bedford County, Virginia and died September 21, 1828 in Greene County, Georgia. He was the father of Daniel E. Jackson, above. 

In his 1825 will, he leaves “to my little daughter Sarah ... a negro woman named Hannah and her two children, Harry and Peter,” and “to my children Daniel E., Nelson, Diana, Irene and Elizabeth ... the balance of my negroes stock.” His will was probated in Greene County, Georgia. 


My third great-grandfather, John H. Jones, was born August 8, 1802 in South Carolina and died January 12, 1886 in Atlanta, Georgia. In 1822, he married Polly Gillespie in South Carolina. Her father, Thomas Gillespie, is listed above. 

  • In the 1830 census he is listed as enslaving a boy between the ages of 10 and 23 in DeKalb County, Georgia. 

  • In the 1860 slave schedule he is listed as enslaving a 57-year-old black woman in DeKalb County, Georgia. 


My seventh great-grandfather, Thomas Kimbrough, was born in 1690 in New Kent, Virginia, and died September 20, 1777, in Caswell County, North Carolina. He was the father of William Kimbrough, listed below.

A number of people he enslaved are listed in his wills, which were probated in 1777 in Caswell County, North Carolina: 

  • Sam 

  • George

  • Cato

  • Suiey 

  • Phebee

  • Jenny

  • Gabe

  • Lydden and infant


My sixth great-grandfather, William Kimbrough, was born in 1735 in Caswell County, North Carolina and died in 1803 in Caswell County, North Carolina. He is the son of Thomas Kimbrough, listed above. 

In the 1800 census, he is listed as owning two slaves in Hillsboro, Caswell County, North Carolina. 

In his 1803 will, which was probated in Greene County, Georgia, William Kimbrough left his wife, Mary (maiden name Gracey) a girl named Silvey; he left his son, William Jr., a girl named Jude, and his grandson, Thomas, a girl named Mimi. 


My 6th great-grandfather, George Long, was born in 1758 in Newberry County, South Carolina, and died July 6, 1815 in South Carolina (probably in Edgefield).

  • In the 1800 census, he is listed as enslaving two people in the Newberry District in South Carolina. 

  • In the 1810 census, he is listed as enslaving five people in Edgefield, South Carolina. 

In his 1815 will, he leaves a man named Sam and a woman named Mira, along with two children named Esther and Sarah, to his wife, Catherine (maiden name Moyers).


My fifth great-grandfather, Hugh McLin, was born in 1749 in North Carolina and died on November 7, 1843, in Abbeville County, South Carolina. His daughter, Anna McLin, married Thomas Gillespie, listed above. His granddaughter, Polly Gillespie, married John H. Jones, also listed above. 

He is listed in the 1830 census as enslaving a boy between the ages of 10 and 23, in Abbeville County, South Carolina. 


My 6th great-grandfather, John Henry Segars, was born January 17, 1733 in Raleigh, North Carolina and died November 26, 1806 in Darlington County, South Carolina.

  • He is listed in the 1790 census as enslaving three people, genders and ages unknown, in Wake County, North Carolina. 

  • He is listed in the 1800 census as enslaving six people, genders and ages unknown, in Darlington County, South Carolina. 


My fifth great-grandfather, John Summers (Somers), was born May 26, 1762, in Fairfax County, Virginia, and died September 23, 1848 in Cobb County, Georgia. His wife, Mary Kimbrough, was the daughter of William Kimbrough, listed above. His daughter, my fourth great-grandmother Elizabeth “Dolly” Summers, married William Gann, listed above. 

  • In the 1800 census, he is listed as enslaving four people in Hillsboro, Caswell County, North Carolina. 

  • In the 1830 census, he is listed as enslaving two boys between the ages of 10 and 23 in Clarke County, Georgia. 


My seventh great-grandmother, Mary Polly Thomas (maiden name Griffiths) was born in 1694 in Chester County, Pennsylvania, and died on September 30, 1771, in St. Peters, Pennsylvania.

In her 1771 will, she left a man named Dick to her son, William Thomas, an unnamed “negro lad” to her son, Benjamin Thomas, and to her daughter, Sarah Marin, a woman named Hegor. 

Poem A Week: The Territory by Beth Winegarner

Photo by Himesh Kumar Behera. Creative Commons.

Photo by Himesh Kumar Behera. Creative Commons.

Years have been lost in the effort to decipher
the language of my heart.

Crews of men have vanished in expeditions to its poles
without so much as a m'aidez.

Here, the rivers run both ways at once
and their currents pull travelers to the bottom.

All the roads bear the same name, whose
meaning was lost long ago.

Those who have survived its storms and intense heat
now take shelter under withering boughs.

Search parties are fruitless; the land poses
more riddles than it solves.

And the drawbridges must be rebuilt by hand each time
a new traveler enters the kingdom.

Poem A Week: Ghost In My Belly by Beth Winegarner

Photo by Catalin Dragu. Creative Commons.

Photo by Catalin Dragu. Creative Commons.

Sap rising in my veins
I step out the door
The wind lifts my hair,
Blows the fog from the pines.

I do not walk to lose this ache
I do not walk to find you.
I walk to carry the feeling, only mine,
Like a ghost in my belly.
The farther I go, the heavier it grows.

Maybe it began with the day in the orchard touching him
Or the afternoons in his bed letting the pain be love
Wanting to tear my insides out
Wanting to die from the neck down
Wanting to hide in the tall weeds
Wanting to walk this sorrow until it curled up
and went to sleep

I see their faces in the trees
In these cold green valleys
I am alone with the guitars in my ears
Every note a different lank-haired boy
I wished would hold my hand
And walk me home.