i have a chickasaw map here for you. so this actually an english on paper of a map that was drawn by a chickasaw head man in 1723 on deerskin. he presented it to the colonial governor of south carolina, ana. so i want you to take a minute. if you don't and just if you'll raise your hand and tell me some of the things you see here. jacob, go. okay. so we've an individual. so we have a human presence on the map. good. thomas, i was one of those little lines. they kind look like connections between different types, tribes or people. so could it be like trade good? yeah, absolutely. very good, thomas. so you can see it. the line kind of at the top that says cherokee path. and then one of the lower lines says creek in english. so that's good trade path. certainly anything else that you notice. lena, the bigger circles in their smaller circle so is that like bigger nations or the bigger tribal areas then the smaller groups of people? okay, good. so we have sized circles, right? so we have some smaller circles and perhaps those

i have a chickasaw map here for you. so this actually an english on paper of a map that was drawn by a chickasaw head man in 1723 on deerskin. he presented it to the colonial governor of south carolina, ana. so i want you to take a minute. if you don't and just if you'll raise your hand and tell me some of the things you see here. jacob, go. okay. so we've an individual. so we have a human presence on the map. good. thomas, i was one of those little lines. they kind look like connections between different types, tribes or people. so could it be like trade good? yeah, absolutely. very good, thomas. so you can see it. the line kind of at the top that says cherokee path. and then one of the lower lines says creek in english. so that's good trade path. certainly anything else that you notice. lena, the bigger circles in their smaller circle so is that like bigger nations or the bigger tribal areas then the smaller groups of people? okay, good. so we have sized circles, right? so we have some smaller circles and perhaps those

you have the chickasaw's. you have the choctaw's. the documents include some other smaller groups, but these guys are sending diplomats, multiple times a year, to each other, trying to facilitate a political alliance and, again, we are just not that far removed from these groups. they are being at war with one another, considering each other enemies. however, even though this is such extreme violent colonial pressure, native people are not saying, oh, this is too much. we might as well just stop here. it is over. let's go home. no, they are coming up with new ways, creative ways, to address these issues, working together in a way they had never done before. they go to places like florida to meet together. they go to places like louisiana to meet together. and one of the other things, what is making all this work, is the spanish, who are like, hey, guys. this is cool, this thing you are doing. we are totally in favor of it. how about we help you by giving you guns and ammunition, right? because it is very difficult to go to war withou

chickasaw in ther. chickasaw in the british, a really good, healthy relationship with one another. but notice that line doesn't stop in creek country and pick up the other side. it goes through it, which suggests maybe that there's not a connection there like this. certainly a group that we have to recognize. right. this is certainly a group that we kind of have to think about in terms of our geo situation. but this is not necessarily a group that we have a close alliance with. right. and then again i think as many of you all have indicated, these smaller circles represent, groups that, you know, are further, you know, certainly less of a relationship. right. but another really interesting, too, i think about this map is you'll notice that the line between the chickasaw and the choctaw, there's a line, but it's it's narrow. it's narrow. the chickasaw and the choctaw were generational enemies. they had been riding on each other for generations, taking captives. and so map indicates that while is some interaction that takes right that passed between them is narrow and oftentimes lang

as society members, chickasaw citizen and u.s. congressman from oklahoma, wrote that citizenship would be a simple act of justice to render to the indian that which has been long due to him. their efforts were incredibly successful. i really think that they are the linchpin in turning non- native american sentiment, pro- american native citizenship in this period. the efforts led to the passage of the 1919 indian veterans act. it allowed native veterans to apply for citizenship. the other group eager to make native american citizens, u.s. congressional representatives. before the 1924 act, the primary way for native americans to become citizens was through the general allotment act of 1887. this piece of legislation was determined to break up tribal reservations, tribal communities and communally held lands. this was conceived of as a definite purposeful blow to tribal nations. i believe dr. silverman will talk more about the act? yes? okay. i want to give you a brief overview of it so you can understand the importance. each triba

our platinum park partner, chix, the chickasaw nation. our bronze partner, mcguire woods. and the american association. each of which have made contributions to this effort. we are some at some point today. i'm going to introduce to a very special young woman who did the art that is on the program. so look at the art and know that we are going to meet. we going to meet cedar hunt, who is a high school from montana, who entered her into the congressional art competition and won the montana's first district and she's even bringing her mother. so we will see her at some point, acknowledge her. we want to thank senator markwayne mullin and the senate rules committee for making this room to us. so now i would like to invite to the podium our first panel on native american citizenship, suffrage and and history. joining us today are two distinguished scholars, dr. lyla teeters noel and dr. david j. solverson. dr. dr. noel is a lecturer here at heart in harvard university's history and letters literature program. she holds degrees from vassar college, from columbia university and

who have invested in this program, our presenting partner, wells fargo, our platinum partner the chickasaw nation, our bronze partner, mcguire woods and the american historical association, each of which have made contributions to this effort. at some point today i'm going to introduce you to a very special young woman who did the art that is on the program, so look at the art and know that we are going to meet cedar hunt, who is a high school student from montana, who entered her art into the congressional art competition and won the montana's first district, and she is even bringing her mother, so we will see her at some point and acknowledge her. we also want to thank senator mark moen and the senate rules committee for making this room available to us. so now i would like to invite to the podium our first panel on native american citizenship, suffrage and sovereignty and history, joining us today are two distinguished scholars, dr. noel and dr. david silver's and -- silverston. dr. noel holds degrees from columbia university and university of new hampshire, in 2021, lila was a j willar

not only not to stop being native american, but also not to stop being their particular or that chickasaw or choctaws, you know, navajos or they were. now, not to say that no native nations sort of combined or, you know, had to give up things. they certainly did. and many of them did lose their languages and such. but the sort of determination, um, to remain their own people, their own peoples is really striking with. all the, the pressures to change that and particularly the united states in the late 19th century and the early 20th century, when the united states outlawed a practicing culture, you know, publicly outlawed native religions, outlawed native languages, took children their homes from their cultures, and put them on trains too far away to try to make them not to be part of their community anymore. the fact that, you know, some of those children went back home and learned those lessons from their grandparents and their parents insisted on continue, you know, that their grandparent and parents insisted on that their kids would continue you to be kiowa or whatever they you know t

so it's muskogee nation my tribe cherokee and then also the chickasaw choctaws and seminoles. and so we all originally were the southeast and were removed to what is now oklahoma and then went through some of the same, the same process of allotment when oklahoma was created. and so the answer is yes. so the supreme court decision came on july nine for 2020, and then about a year later in the spring of 2021, lower courts, oklahoma affirmed the reservations of those four other tribes and then actually there are some smaller tribes with some treaty territories in the north northeastern corner of oklahoma. and there's a number of those reservations that have been affirmed and a more that are still under litigation. but in terms of the direct application of mcgirt so far, it's just in oklahoma because in the court decision they didn't like change the rules for whether like how courts are supposed to decide side whether or not a reservation exists. they just like follow the rules. so it's not like, oh, here's a new test of a reservation. this they just like use the existing test. it