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In the early and middle 1800’s the United States Government set up and paid to Harvard University Zoological Professors to help establish a racial equality program on the Native American Indians for justification of Genocide and total removal from their lands.
Harvard University sent out teams of Professors and hired bounty hunters to assist them in the collection process for the program. Harvard University paid for the Remains of Dead Native American Indian women ,children and men. To do this they paid grave robbers and soldiers for skeletal remains and for those who still had skin on there bodies.
It is through this process that Harvard University help set Government policy on the Native American Indian. In there report to congress Harvard University stated the Native American Indian was not comprehensive on intelligence and due to their small brain, were not equal to the Ethnic White population. It also states in the report that by these findings the Law policy of controlling and removing Native American Indians from their lands will go into effect.
This Policy is still enacted today as you read this. And this report set the guidelines for Archaeology and Anthropology and allows for the DESECRATION OF NATIVE AMERICAN INDIAN BURIAL SITES.
Signed:
Randy Barnes
Author: Mr. R. L. Barnes
Universal City, Texas
Wednesday, September 16, 1998
I have lived in Universal City, Schertz, and Selma area for the past 40 years and do believe I've explored every cave and piece of ground between the three cities. When I was younger Cibolo Creek was the place of fascination. But I never thought of its history or the people who lived on its banks.
Seventeen years ago while walking behind the Olympia Subdivision, I ran into some folks from one of the local universities who were digging and sifting the ground around them. I asked the elderly man who was in charge of the digging what they were looking for. To my surprise, he told me that at one time, there was a Lipan Apache campground here and the burial grounds were supposed to be somewhere near one of the creeks that cutoff from the Cibolo Creek.
He also told me that Tonkawas had moved into the area and that remnants of their remains and of the Comanche's were present. So, I started writing and compiling information from the local libraries and talking to people. I also checked out the Old Herald Newspaper that is kept at the Schertz Library.
So this book is what I have found and the folks who have helped me make this possible. Some folks who live in the cities want economic growth and are willing to destroy without preserving some part of the past on both sides of the Cibolo Creek.
I would like to thank those who helped me in my research for a novice historian and a wife who put up with my dirty clothes:
Mrs. Diana Barnes, My Wife
Mr. William Cantrel, Historian and Friend
Mr. Keith Swift, Archaeologist and Forensic Specialist
Texas Transportation Museum, Inc.
Longhorn & Western Railroad, San Antonio, Texas
Mr. Bob Reeh, Olympia Joint Venture
Lipan Apache Historian Mr. Daniel Castro Romero, Jr., Great Great Grandson of Lipan Apache Chief Cuelga de Castro
All Native American Indians who contributed to this through access of their tribal archives for verification of Native American Indian rank of the mission Indian
Archival Records of the Archdiocese of the Catholic Church
Texas State Archives
Archival Records of Spanish Texas
Archival Records of St. Louis Potisi
Archival Records of Spanish Mission Parishes
Archival Records of Spain
Archival Records of Families of German Settlers
Texas Department Of Transportation Map Archives
Archival Records of Union Pacific Railroad
Archival Records of Missouri, Kansas Research Team
Archival Records of General Land Office
Archival Records of Civil War Rails
Side Track Records Southern Pacific Volume survey maps (1 thru 8, 179-3, year1925 thru 1946)
Side Track Records Missouri, Kansas Volume survey maps (14 thru 26,)
International Great Northern Volume survey maps (log 480 thru 650)
Texas & Pacific survey & right of way Sheets
Turner Rand Inc. Quarry survey maps and legal documents
In this book, you will find no acknowledgment from the cities in question. This is due to their selective amnesia when it came to produce maps and records of fact. All of the enclosed maps have been acquired through my own personal research in combination with a process of verification through local and state sources to ensure accuracy.
The Cibolo Creek of today has seven burial sites, two old military outpost, stagecoach routes, and old stage holding pins for the livestock as well as the Cemeteries of the Schmid, Geyer and Kincaid families, Cemetery of Slaves and the Old Spanish cemetery of the Spanish land owners and old dams that were used for flood control and for watering stock.
They were originally built in late 1800's and finally capped in the 1900's. When I was in the Boy Scouts our troop used to camp down along the area as well as did other scout troops. Down on the Old Selma Road there you can find the remnants of the Old Quarry that was run by Turner Rand properties during the 1950's and 60's but it's history goes deeper, along that same road you will find the railroad spur route that ran to the Cibolo connection.
There were two lines that were in use that ran the Cibolo Creek, one line ran from the quarry, and the other line was used for cotton, as well as for cattle cars. You will also find the remnants of a partial campsite as well as the old bridge that travestied the Cibolo Creek at one time. If you walk underneath the power line in an east direction, you will run across the old Vaughn Ranch house. A little further down you'll see the old stagehouse along with later became the Schmid homestead. In addition, if you look real good you will find the stage route that cut through the property as well as the railroad.
However, in order to do this, you have to get out of your easy chair and open your eyes. Moreover, if you need help give me a yell and I will walk through the area and show you something that should be preserved.
Since the recent flood I went back into the land with some more archaeologists and found another eight sites that will be destroyed. I started writing this book as history only and am not meant to offend anyone. Now this seems to be the only voice available.
This book is dedicated to the Native American Indians who have fought to preserve through peace, their ancestral right of passage through life and death. I have read many books on the Native American Indian and found the books written to be garbage. In addition, those so-called college historians have caused more harm than good, to a great people.
What I write comes from the heart of someone who is standing side by side with the Native American Indians who at this writing are trying to save a sacred burial ground in Universal City, Texas.
However, in order for you the reader to understand you must first experience the walk of time and to become part of the book. Forget what has been taught you, open your eyes and your heart, and after you put this book down go to the woods and close your eyes and listen to the sounds of the past. And if you still do not believe what you have just read in the pages that follow then you must believe that Columbus discovered America and are closed too the truth.
How many of the readers know that a cave sits in Universal City that was the home to the Lipan for hiding and for storing their food for the seasons. Are you also aware that this cave is in a history book on the area?
Before I start, just about every book or movie depicts the Indians as being savage uneducated, unkept filthy people and not a speck of religion at all.
I have been lucky my Sister-in-law is full Cherokee and what I have seen does not prove what you read or see on the television. The tribes of Texas during the early days were the proud nations of Apaches, Comanches, Mescalero, Tonkawa, Lipan, Kadohadacho, Caddoes, Atakapans, Jumanos, Wichitas, Coahuiltecan, and Karankwan.
In order for me to give the reader a precise history, I have the permission of the direct descendant of the CASTRO FAMILY to write the following in true form. {Ref.: Daniel Castro Romero, Jr. of the LIPAN APACHE BAND OF TEXAS}
The Lipan, or Lipan Apache, were among the more important subgroups of Apaches in Texas. They ranged the furthest eastward and had the most contact with the early Texas settlements. The Lipans fought the Texan fiercely, but on some occasions in the nineteenth century, they were allies.
The Lipan Apache word "tindi" means "People of the Mountains" and the word "Lipan" means "Warriors of the Mountains" in Lipan Apache language. However, the Lipan Apache Band of Texas called themselves "n'de tindi" apparently a personal favorite used among the Castro Band.
The origins of the Castro Family start in a time and place long ago before the "white eyes" entered their lives. In a time where one was judge by his deeds and humanity, a place where life was guided by spiritual center, long ago, the protectors of mother earth lived among "man" in the greater part of Texas. The Castro Family comes from proud Indian heritage that has lost some of its culture over the years, but has gained some ground in recovering its glory through our family's oral history.
The origins of the Lipan Apache Band of Texas can reach back to the time when it was first discovered by the Spanish explores. Before 1700's the Lipan Apache village sites ranged throughout the state with many favorites of which one of them was found on the banks of the Guadalupe River on the Gruene Crossing in New Braunfels. The Lipan Apache's called this place "hày ààdìì slíhí" which means, "it flows down," referring to the way the water flowed over the flat rock formations. This was a resting-place for migrating Native American groups and was a favorite of the Lipan Apache Band of Texas. (Hoijer, Harry, "The History and Custom of the Lipan as told by Augustina Zuazua", Mouton Publishers, No. S51, 1975.)
Colonial Spanish missionaries at San Saba Mission de La Santa Cruz gave Lipan Apache Band Chief Cuelgas de Castro his surname. The name "Cuelgas" means "moving among the trees" in the Lipan Apache language and the "Castro" surname came from the Spanish missionaries. In 1740, the Lipan Apache Band village site was located some 50 miles northwest of San Antonio, Texas at Tancahe Camp on the Rio Colorado de Texas.
In 1757, the Colonial Spanish Government built the Mission San Saba de La Santa Cruz for the Lipan Apache Band of Texas to convert them into Christianity. Unfortunately, a large party of Comanche warriors and other Native American alliances destroyed the Mission San Saba on March 16, 1758. Today, Mission San Saba de La Santa Cruz is found ninety miles Northeast of San Antonio, Texas on the banks of the San Saba River. (William E. Dunn, "The Apache Mission on the San Saba River: Its Founding and Failure," Southwestern Historical Quarterly 17, April 1914, Austin), (The New Handbook of Texas, The General Libraries at the University of Texas at Austin and the Texas State Historical Association, The Texas State Historical Association, 1997)
In the year 1768, Spanish missionaries reported the location of the Lipan Apache Band camped on the banks of the Rio Grande de Norte or today's Rio Grande River. In 1772, Spanish missionaries surveying its territories frequently came across the Lipan Apache camps near the Nueches, Frio, and Rio Grande Rivers of Texas. The range of the Lipans extended far into the Northern Mexican Provinces of Laredo and in an effort to avoid conflict, the Mexican government signed a formal treaty of peace among the citizens and the Lipan Apaches. (Wood, Robert, D. (S. M.), Archivos de Laredo, Documentos Referentes a los Indios, Lipan Apache Treaty, El Conde de La Sierra Gorda to Captian Claudio Lacomba March 15, 1791, Laredo Archive Series No. 2, Laredo, 1998)
The Castro Family oral history estimates that Cuelgas de Castro was born in 1792. The oral history mentions the fact that he was twenty-eight years old when he took his chieftaincy position the same year his son John, a.k.a. Juan Castro was born. Cuelgas de Castro was born on the Lipan Apache village named "Lipan's Field" located on a strip of land between the San Saba and Colorado Rivers of Texas. Today, Lipan's Field is located in its original state just north of present day San Saba, Texas. As plains nomads of the southwest the Lipan Apache Band of Texas exploited every part of the state of Texas.
Governor Stephen F. Austin later proclaimed that the Lipan Apache Band of Texas helped Texas by supporting the Texas Revolution in the year 1812.
(Barker, Eugene, Edited Stephen F. Austin, "The Austin Papers," Annual Report America Historical Association, Vol. 2, pp. 507- 508, Washington, D.C., 1822)
The Mexican Army reported in 1819, that the Lipan Apache Band camped on the banks of the Rio Grande west of Laredo, Texas. Staying in this location with almost no movement until the Spanish Empire involved itself into a second revolution in 1821. This revolution ended more than three hundred years of Spanish rule and created the Mexican government headed by Agustin de Iturabide. To win the Lipan Apaches friendship over the newly emerging Republic of Texas the Mexican Emperor Iturabide offered and won a treaty of peace in August of 1821. History will recognize that the following chiefs from the Lipan Apache Band of Texas, Cuelgas de Castro, Jose Chiquito, Yolcna Pocaropa, Flacco, and El Mocha. (Berlandier, Jean Louis, Manuscript Vogage au Mexique 1826-1834, 7 Volumes, Jean Louis Berlandier Manuscript Collection, 7 Volumes, "Voyage au Mexique 1826 - 1834", Library of Congress, Washington, D.C.)
The following Lipan Apache leaders all signed the first Lipan Apache Band of Texas Treaty with Mexico in Monclava, Mexico in 1821, with Northern Frontier Commandant General Gaspar Lopez who constructed this treaty. (Ibid.) With orders to win their alliance, General Gaspar Lopez honored six chiefs. The six chiefs mentioned included Cuelgas de Castro, Jose Chiquito, Caboe, Flacco, El Cojo, Yolcha Pocaropa, whom they documented as witnesses to the official Coronation of Mexican Emperor Iturbide in August of 1821, (Ibid.)
While in Mexico City all the chiefs noted signed a peace treaty and alliance against the Comanche Indians with the Mexican Government on August 17, 1821. Family history also makes mention that all only Cuelgas de Castro and Yolcha Pocaropa received a officers commission and land ownership for their loyalty to the Mexican Empire as reported by Colonial French explorer Jean Louis Berlandier.
Family history also makes mention that all of the chiefs present received the equivalent of a Lieutenant Colonel commission in the Mexican Army. This also included land ownership for their loyalty to the Mexican Empire as reported by Colonial French explorer Jean Louis Berlandier. (Wood, Robert,
D. (S.M.), Archivos de Laredo, Documentos Referentes a los Indios, Lipan Apache Treaty, Pedro Jose Lanusa to Herrera October 27, 1822, Laredo Archive Series No. 2, Laredo, 1998), (Berlandier, Jean Louis, Manuscript Vogage au Mexique 1826-1834, 7 Volumes, Jean Louis Berlandier Manuscript Collection, 7 Volumes, "Voyage au Mexique 1826 - 1834", Library of Congress, Washington, D.C.)
However, while their Cuelgas de Castro grew suspicious of his host afterwards and asked why they took four of the chiefs to San Luis Potosi for unknown reasons. As guests of General Lopez, their every movement was recorded and reported to Lopez, this infuriated the Lipan Apache delegation.
When Governor Stephen F. Austin, heard that the Mexicans were trying to seduce the Lipan's, Austin ordered the recruitment of the Lipan Apache to serve Texas. After much negotiation, the Lipan Apache Band of Texas broke ties with the Mexican Army. Governor Stephen F. Austin later proclaimed that the Lipan Apache Band of Texas helped Texas by supporting the Texas Revolution in the year 1812. Barker, Eugene, Edited Stephen F. Austin, "The Austin Papers," Annual Report America Historical Association, Vol. 2, pp. 507- 508, Washington, D.C., 1822)
Colonial French explorer Jean Louis Berlandier reports meeting Cuelgas de Castro on February 7, 1828, camped on the banks of the Rio Grande in Laredo, Texas. (Winfrey, Dorman W., "Texas Indian Papers 1825-1843", Comanche Treaty Between the Lipan Apache Indians, August 17, 1822, Volume 1 1825-1843, pp. 130-131, signed by Chief of the Lipan Apache Band Cuelgas de Castro at Laredo, Texas, Texas State Library, Austin, Texas, 1959, Berlandier, Jean Louis, Manuscript Vogage au Mexique 1826-1834, 7 Volumes, Jean Louis Berlandier Manuscript Collection, 7 Volumes, "Voyage au Mexique 1826 - 1834", Library of Congress, Washington, D.C., 1826)
Between 1822 and 1844 the Lipan Apache lived in two primary locations, one such camp was on the banks of the Cibolo Creek, near Live Oak, Texas. A series of camps were located throughout the entire length of the Cibolo Creek. The other camp location was identified as being Laredo, Texas. Colonial French explorer Jean Louis Berlandier reports citing Cuelgas de Castro on February 7, 1828, camped on the banks of the Rio Grande in Laredo, Texas. (Winfrey, Dorman W., "Texas Indian Papers 1825-1843",
Comanche Treaty Between the Lipan Apache Indians, August 17, 1822, Volume 1 1825-1843, pp. 130-131, signed by Chief of the Lipan Apache Band Cuelgas de Castro at Laredo, Texas, Texas State Library, Austin, Texas, 1959, Berlandier, Jean Louis, Manuscript Vogage au Mexique 1826-1834, 7 Volumes, Jean Louis Berlandier Manuscript Collection, 7 Volumes, "Voyage au Mexique 1826 - 1834", Library of Congress, Washington, D.C., 1826), and (Winfrey, Dorman H. "Texas Indian Papers 1844-1845", Assisted by George R. Nielsen, J. R. Patterson, Albert D. Pattillo, Texas State Library, Austin 1960)Winfrey, Dorman H. "Texas Indian Papers 1846-1859", Assisted by George David B. Gracy, J. R. Petterson Jr., Paul Willcott, John C. Wilson, Texas State Library, Austin 1960)
- Doc. No. 111, pp. 150-151, December 14, 1844, Letter from C. Green to Thomas G. Western: Lipan Camp on Cibolo above Goliad.
- Doc. No. 124, pp. 166-168, January 14, 1845, Letter from Robert S. Neighbors to Thomas G. Western: Lipan Camp on Cibolo and Boregas Creek.
- Doc. No. 169, pp. 205-206, March 2, 1845, Letter from Thomas G. Western to Robert S. Neighbors: Lipan Camp on Cibolo Creek.
- Doc. No. 195, pp. 227-228, May 2, 1845, Letter from Thomas G. Western to Robert S. Neighbors: Lipan Camp on Cibolo Creek.
- Doc. No. 206, pp. 237-238, May 12, 1845, Letter from Thomas G. Western to L. H. Williams: Lipan Camp on Cibolo Creek.
- Doc. No. 216, pp. 254-255, May 22, 1845, Letter from Thomas G. Western to Robert S. Neighbors: Lipan Camp on Cibolo Creek near Victoria.
- Doc. No. 219, pp. 256-257, May 30, 1845, Description of Stolen Goods: Lipan Camp on Cibolo Creek.
- Doc. No. 21, pp. 13-14, February 4, 1846, Letter from L. H. Williams to Thomas G. Western: Lipan Camp on Cibolo Creek.
- Doc. No. 140, pp. 230-231, August 6, 1855, Newspaper Item Concerning Indian Depredations: Lipan on Cibolo Creek.
- Doc. No. 141, pp. 231-234, September 1, 1855, Letter from Bexar County Committee to E. M. Pease: Lipan and Wallace Davenport on Cibolo.
- Doc. No. 145, pp. 238-240, September 13, 1855, Petition to E. M. Pease for Rangers in Goliad County: Lipan on Cibolo Creek above Goliad.
- Doc. No. 148, pp. 243-246, September 22, 1855, Letter from W. E. Jones to E. M. Pease: Lipan on Cibolo Creek near Colorado)
This village rancheria was only known to the Lipan and trusted homesteaders and the location of the camp was never talked about among strangers. One reason for their silence was the fact that the Lipan Apache buried their dead at this site that was heavy guarded. Modesto Gonzalez Castro described the Lipan Apache camp location as being " . . . 8 leagues (16 to 20 miles) in a northeast direction from the Alamo Mission and was located below the Old Nacodoghes Road to Nacodoghes". (Castro, Modesto Gonzalez, Castro Family Oral History, Family Reunion, August 18, 1965, Corcoran, California)
The Castro Family oral history says, the Lipan Camp or rancheria was located " . . . 2 leagues (5 miles) from the Davenport Homestead on the Cibolo Creek across from the stream from the Friesenhan Homestead on the Cibolo Creek". (Castro, Modesto Gonzalez, Castro Family Oral History, Family Reunion, August 18, 1965, Corcoran, California)
The descendants of the Friesenhan Family have verified that the Lipan Apaches, primarily the Castro family live in this area and in fact most of their children and grandchildren played and attended school together. Harold Friesenhan now the Mayor of Selma was also able to verify the existence and location of the Lipan Apache cave that is believed to be the cave of creation, along with exact location of five hearts (Clay Stoves) used to make sotol and other baked foods by the Lipan Apache women. (Friesenhan, Harold, Oral History, may 18, 1999, Selma, Texas, 1999)
Early homesteaders of Guadalupe, Comal, and Bexar County all wrote in their letters and diaries that the Mays, Friesenhan, Davenport, Evans, Schertz, and Edens Families who all lived in the Cibolo Creek knew the location of the Lipan Apache camp. The Davenport Letters talk about the Castro family and how they had developed a close friendship. They also write about how the Indians or Lipan Apache's would visit them frequently and would borrow and share each other’s property, since they lived nearby on the Cibolo Creek below the Davenport homestead. (Davenport Letters, William Davenport Esq. to Rachel Davenport (sister) Davenport, Texas to Williamsburg, Virginia 1854-1856", was faxed copies received 1998)
While traveling between campsites, Cuelgas de Castro frequently met with Mexican Officials to discuss the land and provisions promised by their government. One such event took place before the Alamo. Cuelgas de Castro requested from Gobierno del Estado de Tamaulipas that the land promised to my family and the Mexican government found it in its best interest to establish this (reservation) near Laredo. (Wood, Robert, D. (S.M.), Archivos de Laredo, Documentos Referentes a los Indios, Gobierno del Estado de Tamaulipas, Francisco V. Fernandez January 7, 1835, Laredo Archive Series No. 2, Laredo, 1998), (Berlandier, Jean Louis, Manuscript Vogage au Mexique 1826-1834, 7 Volumes, Jean Louis Berlandier Manuscript Collection, 7 Volumes, "Voyage au Mexique 1826 - 1834", Library of Congress, Washington, D.C.)
In a letter from Francisco V. Fernandez, dated May 29, 1835 to the Mayor of Laredo received an exact copy of the land provided to the Lipan Apache Band of Texas by Jean Louis Berlandier. The Mexican Government had approved the offer of land and the mayor of Laredo was satisfied with the proposed land offering. (Wood, Robert, D. (S.M.), Archivos de Laredo, Documentos Referentes a los Indios, Mayor of Laredo, Francisco V. Fernandez may 29, 1835, Laredo Archive Series No. 2, Laredo, 1998), (Berlandier, Jean Louis, Manuscript Vogage au Mexique 1826-1834, 7 Volumes, Jean Louis Berlandier Manuscript Collection, 7 Volumes, "Voyage au Mexique 1826 - 1834", Library of Congress, Washington, D.C.)
Oral history places the Castro burial site on a flat soft bluff or hill that overlooks the bend or curve in Elm Creek later named Selma Creek. Walking on foot for one hour in a southeast direction from where the Live Oak Treaty was signed by the Lipan Apache Band of Texas near a site in present day Live Oak, Texas. As you near the burial site, you will come to an area that is surrounded by oak trees with a small feeder creek facing north that meets the Selma and Cibolo Creeks. This area is a flat bluff or ravine that holds the remains of our dead facing to the east direction. This burial site is known as 41BX1270, and is located in the middle of present day Universal City Golf Course. Modesto Gonzalez Castro, always said, that the last person buried there was the infant of Cuelgas de Castro who died of the "cough", presumably whopping cough and the infant was about two years old.
(Castro, Modesto Gonzalez, Castro Family Oral History, Family Reunion, August 18, 1965, Corcoran, California)
The Lipan Apache Band of Texas has always proclaimed the Cibolo Creek area as one of great importance due to the access of buffalo and other wild game and water supply. For the Lipan Apache, this was also their spiritual and social center and like most Native American peoples, they always placed their villages near their dead. The Cibolo River or creek received its name from the Lipan Apache, which meant, "Buffalo" in Apache.
The Cibolo River area was the river used by the Lipan Apache to hunt and kill the small herds of buffalo off its rocky cliffs onto the riverbed. Such was the fame of the buffalo hunting site that Mr. William Davenport wrote to his sister to talk about how the Lipan Apaches would utilize every part of the buffalo and how they would share its meat and byproducts with the area settlers.
The descendants of the Davenport Family have made notice that two letters be published in its full content without change per the copyright laws and are exact rewrites from the original's in the trusteeship of the descendants of the Davenports of Virginia and these letters are from Mr. William Davenport to his Sister Rachel Anderson.
Rachel,My dear Rachel today Nancy and I received word of the pending stage line and mail route that will be coming to our home settlement. We met the men who were mapping out the route. We invited Mr. Kearney, Lt. Col and Mr. Graham, Maj. to sit supper with us and our family. They looked rather dignified in there military uniforms. Mr. Kearney gave the prayer at supper and you could tell he was from good family. He asked us how we were getting along with the Indians here. My Nancy told them how she would be nice to the Castro children but the father was always on his guard.
My Nancy always liked to ask things. She asked Mr. Kearney after you finish you duty what will happen to the reports you make. He explained that the United States Government will donate the land for the routes and that contracts will be made with the freight haulers and stage line companies for there use of the roads and services. These roads will be used to join government forts and settlements and establish a system of roads of travel.
Rachel this land is vast and is plentiful in wild animals. I do miss the hills of Virginia and family plantation but I chose to leave to seek out my own destiny of fortune. Just yesterday I went with Mr. Castro and some other apache gentleman to hunt. I was so surprised to see the land I was taken too. The cliffs here are white with caves in them. I watched in surprise as the apache men ran the buffalo over the side of the cliff to fall on the rocks below. I went with them and they gave me and Nancy a half bull to smoke for the winter.
Nancy learned how to cure the hide from watching the apache ladies. Everyday something new always happens. We met some German folks who were heading up the trail. They stayed for about a week and I showed the animals that were here and the great fishin holes along the Rio Ciblo. They had a big family; Nancy found that the folks came in at Indianola at which is way south of here. They got kind of fearful when they saw the apache come to the house for and extra horse for hauling the deer they'd killed. I had no problem I knew Chief Castro and he always brought everything back. The German settlers, though pulled rifles on them I thought for sure there was going to be trouble. But My Nancy settled everybody down.
My neighbors to the east of me are the Eden's Family they don't do so well. I think the hardship of living here is causing a toll on there family health. My Nancy told them to boil the creek water first but they don't listen. Mr. Eden's looks kind of poorly so does the rest of the family. At night time Nancy and I sit out on the porch and listen to coyotes making howling sounds. Mr. Castro sometimes comes over with his wife and we all sit and talk and listen to the night together. I've learned alot since being here. I can go out my front door walk to the creek and fish and don't have to worry about the troubles I left in Virginia.
WILLIAM DAVENPORT ESQ. 1854
Rachel,
Today we have been asked to help build a stagecoach station along the Ciblo just east of here. Mr. Sawyer who is the stage master is setting up a line of stage stations along the trail route to Nacogdoches. Everybody is very excited about being hired to build these places. The river bottom mud is very useful in building here. Mr. Eden's and Mr. Evans are working the wood frames for the windows and are building the holding pins for the horses that will be kept there. This will be a very small station a much larger one will be built a little further east of here next to the creek in a little valley down from the Eden's house.
The small station we are working on is only built for two men and there is small stable next to the station house that will keep the horses and hay. The big station will have five openings and two buildings one a living house the other a stable for about 25 horses. Today we finished the small station Mr. Sawyer was very pleased with our work. The apaches have moved on south but left a little band here to guard their home sites. Tonight all the families will be together along with the families who have come from New Braunfels with Mr. Sawyer and his men. All the women folk are cooking up alot of food for everyone. Were having a horseshoe throwing match for the men. There is a big German fella here who has arms as big as tree's I don't know his name but I guess that's okay. Mr. Sawyer tried to introduce everyone but he had a little trouble with names to. But that's okay we all get along and work together
Today we started the big station bringing river bottom mud for the floors. We had to cut timber for the corners to set up our plan and I was put on task along with the German fellows to build little dams in the creek to keep water for the livestock. Mr. Sawyer had his workers clearing the way for the road and putting together a bridge made of stones and mud for the crossing. We built three bridges, eight dams, built two stations and cut out fourteen miles of stage road.
Mr. Sawyer came back today with his partners and looked at progress they were all very happy and thanked all of us for our work. They paid most well. The stagecoach line comes to my property turns right and goes down following the creek to the station for the people to get rest for awhile, then they take off too the big station for overnight. Part of the trail runs past the Eden's home across the creek and to the Spanish Trail route that runs from San Antonio De Bexar.
WILLIAM DAVENPORT ESQ.1858
(Davenport Letters, William Davenport Esq. to Rachel Davenport (sister) Davenport, Texas to Williamsburg, Virginia 1854-1856", Descendant of the Davenport Family 1998)
The old City of Davenport is now called Bracken. In 1838, the Live Oak Settlement Trade post was located near present day 1604, which cuts over I. H .35 North. Many historical events took place involving Sam Houston and Native American and settlers.
Maps of military surveyors Davenport is listed as a town and there were six Live Oak Points in Texas at the time of 1838 and two of those hold meaning to the Lipan Apaches. James Powers, who was a friend of the Lipan Apaches named Live Oak Settlement, it was here that the first treaty of 1838 was being drafted and later was redrafted and signed in 1838. The historical significance of this document was finally signed at the Live Oak Settlement located near present day Anderson Loop 1604, in Selma, Texas. There are descendants of the Castro's still living here today and the history they have with original families of the area is vast. Live Oak Settlement was destroyed in the constant battle between Indians and the settler’s need for land. The Indians of this area simply, changed their names or moved further south to escape the bounty hunters or military raiders. During this time of change President of the Republic of Texas, Lamar ordered through proclamation that all Indian lands be surrendered by force even it if meant total massacre of the Indian population.
The Castro family makes mention of the Spanish fort that was destroyed before whites settled the region. This Spanish fort was called Santa Cruz de la Cibolo, also named Arroyo Cibolo or Fort Cibolo, which was part of a chain of Spanish Forts designed to keep out the Indians and bandits. These forts were built like small stockades or rest posts for the military. On April 23, 1776, records indicated that the Comanche war parties scalped two settlers near the fort and killed some soldiers.
In Mid-may some 500 Lipan Apaches swept down the Cibolo valley massacring settlers who were living to near the burial grounds of the Lipan Apaches. History will report that Fort Cibolo was located 1-1/2 miles east of present day Schertz, Texas on the banks of the Cibolo Creek. (The New Handbook of Texas, The General Libraries at the University of Texas at Austin and the Texas State Historical Association, The Texas State Historical Association, 1997), (Gilmore, Jimmy, G., Schertz History, Schertz, 1958), (Thonhoff, Robert H., El Fuerte del Cíbolo: Sentinel of the Béxar-La Bahía Ranches, Austin: Eakin Press, 1992)
Modesto Gonzalez Castro described the Fort Cibolo as being located on the east bank of the Cibolo Creek across the banks from the burial grounds, which was about two leagues (5 miles) below the Old Nacodoghes Road to Nacodoghes. (Castro, Modesto Gonzalez, Castro Family Oral History, Family Reunion, August 18, 1965, Corcoran, California)
The Castro Family Oral history refers to the Battle of the Alamo through the eyes of Marcelo Castro who describes how the Lipan Apaches were detained by the Mexican Army from approaching or participating to help the Alamo defenders so they watched destruction of the Alamo. Modesto Gonzalez Castro talks about the Alamo as told to him by his father Calixtro Gonzalez Castro, " . . . we were hunting, we were far, we return quickly, we witnessed smoke coming from the Alamo, we were forced by soldiers from entering the Alamo, we witnessed how the Mexican soldiers tossed and burned the bodies of the dead Texans into large fires, we lost family at the Alamo, we buried our dead."
The battle of the Alamo was a punishment to the American and Texan homesteaders to stay out of Texas. In 1836, after the defeat of the Mexican Army at San Jacinto, the United States Government recommended the enlistment of the Lipan Apache as raiders against Mexican settlements. (Castro, Modesto Gonzalez, Castro Family Oral History, Family Reunion, August 18, 1965, Corcoran, California)
Modesto Gonzalez Castro talks about the location of where the Live Oak Point Treaty signed by Chief of the Lipan Apache Band Cuelgas de Castro. Modesto Gonzalez Castro talks about one of many treaty signings by past family members as told to him by his father Calixtro Gonzalez Castro, " . . . the treaty was signed in a oak tree surrounded clearing just below present day Live Oak, they once called it Live Oak Point in Bexar County. The treaty camp was located on the only creek or arroyo known, which is now, called Selma Creek heading east. After they signed the treaty we drank, ate, and received many gifts from the "coms", the term "coms" was the named used to identify the Texas Indian Commissioners who were present at the treaty signing. (Castro, Modesto Gonzalez, Castro Family Oral History, Family Reunion, August 18, 1965, Corcoran, California)
Cuelga de Castro of the Lipan Apache Band of Texas signed a treaty with The Republic of Texas on January 8, 1838. (Winfrey, Dorman W., "Texas Indian Papers 1825-1843", Live Oak Treaty Between the Republic of Texas Government and Lipan Apache Indians, January 8, 1838, Volume 1 1825-1843, pp. 30-32, Document No. 16, signed by Chief of the Lipan Apache Band Cuelga de Castro at Live Oak Point, Texas, Texas State Library, Austin, Texas, 1959)
R. A. Iron U.S. Government Indian Commission for Texas in 1838, writes that Chief Cuelgas de Castro was a salacious, shrewd and intelligent man who vowed eternal hatred for the Mexican as quoted by Cuelgas de Castro on January 8, 1838, while overseeing the signing of Live Oak Treaty located at present day Live Oak Point, Texas. (Iron, R. A., "Annual Report of the Commissioner of Indian Affairs", United States Department of Interior 1849 - 1890, Washington, D.C., 1890)
On February 15, 1839, Cuelgas de Castro led a large group of Lipan Apache warriors and a battalion of Texas soldiers attacked the Comanche Indian village camp at Spring Creek in the San Saba Valley of Texas. (Republic of Texas Militia 1836-1845, Texas State Archives, "Militia Military Rolls 1836-1845, Castro (Captain) Indians who volunteered against Comanches January 25, 1839 - February 25, 1839)
While the Republic of Texas was in its infancy Cuelgas de Castro's notoriety as a diplomat and leader grew. Such his fame was that when dealing with territorial issues, Texas settlers called upon his person to intervene politically and military. In 1839, . . . President Lamar of the Republic of Texas wrote that Chief Castro that he was acquainted with his fame as a warrior and diplomat and hoped that relations between Texans and the Lipan would prevail." (State Library Archives, The Audited Claims Series of the Republic Claims, 1835-1846)
As Cuelgas de Castro grew with age, he called upon his two most militarily experienced sons' Ramon Castro and John Castro to negotiate issues of state, but with the passage of time the Lipan Apache Band of Texas people grew to like the refined qualities that Ramon Castro possessed. Therefore, in 1844, Ramon Castro replaced his father Cuelgas de Castro as chief of the Lipan Apache. John Castro on the other hand John Castro's natural abilities as a Civil Chief drew him away from the warriors' life.
Still, determined to expose all of his sons to the statesman's life, Chief Cuelgas de Castro appointed two of his five sons, Seuge Castro and Ramon Castro to take part in the Tehuacama Creek Treaty Negotiations between the Republic of Texas Government and Lipan Apache Indian was signed on October 9, 1844, at Tehuacama Creek, Texas. (Winfrey, Dorman W., "Texas Indian Papers 1825-1843", Tehuacama Treaty Negotiations Between the Republic of Texas Government and Lipan Apache Indians, October 9, 1844, Volume 3 1844-1845, pp. 114-119, Document No. 76, witnessed by Seuge Castro and Ramon Castro at Tehuacama Creek, Texas)
Ramon Castro was also listed as a leader in the Tehuacama Creek Treaty Tribal Leadership List, dated January 15, 1845, at Tehuacama Creek, Texas. Ramon was the only witness at the Treaty Council of Texas Tribes at Tehuacama Creek, Texas. (Winfrey, Dorman W., "Texas Indian Papers 1825-1843", Treaty Counsel of Texas Tribes at Tehuacama Creek with the Republic of Texas Government, August 27, 1845 to September 27, 1845, Volume 3 1844-1845, pp. 334-344, Document No. 300, January 16, 1845, Volume 3 1844-1845, pp. 205-207, Document No. 169, Acknowledged
Leader of the Lipan Apache Band Ramon Castro at Tehuacama Creek, Texas
Oral family history will point out that Ramon Castro hated the diplomatic life and would rather be on the warpath against the Comanche. His tone of voice and diplomacy toward the Comanche is well worded in his speech that history recorded and is proof that he was in great distress at the Tehuacama Creek Council on August 27, 1845, where he was forced to make peace by the Republic of Texas Government and U.S. Government from August 27, 1845 to September 27, 1845.
Prior to the Tehuacama Creek Council Simon and Ramon Castro presented themselves at the Military Post Campo Cibolo, Texas requesting reimbursement from the Republic of Texas Government and U.S. Government for property stolen by white settler named James Taylor and on May 30, 1845, they filed a complaint in San Antonio, Texas. (Winfrey, Dorman W., "Texas Indian Papers 1825-1843", Military Post Campo Cibolo, Texas, Reimbursement request from the Republic of Texas Government from Simon Castro, May 30, 1845, Volume 3 1844-1845, pp. 256-257, Document No. 219, Complaint filed by Simon Castro at Campo Cibolo, San Antonio, Texas)
In 1846, the United States annexed the Republic of Texas and President James K. Polk appointed the first two U.S. Indian Commissioners for Texas, Pierce M. Butler, and M. G. Lewis. Because of the constant movement of the Lipan Apache Band of Texas, its leadership decided to separate the band into two groups. The Southern Band of the Lipan Apache was lead by Chief Chiquito and the Northern Band of the Lipan Apache was lead by Chief Ramon Castro.
As the Civil Chief John Castro participated at the San Saba Treaty between the Republic Texas and U.S. Government and Lipan Apache Indians on October 28, 1851 in which he signed at San Saba in Bexar County Texas. (Winfrey, Dorman W., "Texas Indian Papers 1825-1843", San Saba Treaty Between the Republic of Texas and U.S. Government and Lipan Apache Indians, October 28, 1851, Volume 4 1846-1859, pp. 149-154, Document No. 104, signed by Captain John Castro at San Saba in Bexar County Texas)
In December of 1852, Captain B. W. Armstrong and a company of 100 U.S. Troops reached the Northern Band of the Lipan Apache, who were at their winter camp on the banks of the San Saba River. The troops killed more than thirty Lipan Apaches in their sleep and the survivors, who numbered 190 individuals divided into two bands.
One group fled Texas and joined the Southern Band of the Lipan Apaches joined the Kickapoo, and Mescalero Tribes who lived in various locations between Piedras Negras, Nuevo Laredo, Matamoros, Remolino, Cerralvo, Zaragosa, Saltillo, Musquis, Fort Inge, Fort Mason, Fort Ewell, San Juan, Presidio de La Bahía Rio Grande and Reynosa, Mexico.
The Lipan Apache's relied on the safety of the rivers or creeks and the Southern Band of the Lipan Apaches lived or camped on the banks of the Rio Grande, Santa Rosa, San Rodrigo, Salado, San Juan, and Sabinal Creek or Rivers. The other group joined the Northern Band of the Lipan Apaches and the Tonkawas on the Nueces River near Fort Lipantitlan, Texas who also found safety living near or on river and creek banks. The Northern Band of the Lipan Apaches were nomads and move about Texas.
They camped in mainly in the central and southern part of Texas in places that included the San Saba, San Marcos, Guadalupe, Colorado, Frio, San Antonio, Cibolo, Nueces, Atascosa, and Llano Rivers. Unfortunately, Cuelgas de Castro died of what they describe as liver cirrhosis and died in the year 1852. (Bollaert, William, "Observation on the Indian Tribes in Texas," London Ethnological Society Journal, Volume 2, London, England, 1850)
Before his death, Cuelgas de Castro received his militia and provisional pay as a General or as a General in the Texas Army for his service in the many military campaigns against the Mexicans and hostile Native American groups. Upon his death, General Sam Houston verbally ordered that his funeral in which he received full military honors.
The Castro family oral history has verified that they have buried him in the Old Missionary Cemetery of San Antonio, Texas, which was located on top of present day Santa Rosa Hospital in San Antonio, Texas. (State Library Archives, "The Audited Claims Series of the Republic Claims, 1835-1846"),
(State Library Archives, "The Audited Claims Series of the Republic Claims, 1835-1846"),
Historians, alike have verified that the most respected and highly decorated Native American leaders and members were buried in the Old Missionary Cemetery of San Antonio, Texas, which was located on top of present day Santa Rosa Hospital in San Antonio, Texas. However, most historical records were changed or lost making it very difficult to verify some historical facts. However records obtained from the Texas State Archives and Library verify his payment as a Texas Militia General.
In 1852, Ramon Castro became a symbol of peace by giving the U.S. Army many Lipan Apache warriors as scouts, who participated in the round up of Indians in the path of settlers. However, a less experienced Captain Robert Howard from Fort Inge arrested Ramon Castro for the death of a white settler.
To avoid an all out war with the Lipan Apache over the arrest of Chief Ramon Castro the more experienced Robert S. Neighbors wrote to the Superintendent of Indian Affairs to complain of Chief Ramon Castro arrest, they soon released him. (Robert Simpson Neighbors Family Bible and Papers, Dr. A. W. Mays: Neighbors Estate and Descendant Living in Universal City, Texas, 1998)
Robert S. Neighbors relocated Ramon Castro and his band among the newly arriving settlers on the Rio Cibolo as a buffer zone between the Comanche raiding parties and bandits. Dr. Mays revealed that the local area homesteaders admired the Lipan Apaches for their protection and hospitality.
In times of stress and war, the Lipan Apache would gather up or round up all of the settlers and take them to the caves located on the Cibolo Creek banks. It was recently discovered that the Lipan Apaches also directed the white settlers to the Natural Bridges Caverns in New Braunfels that was confirmed by the owners of the caverns. The Castro Family will forever hold its debt to the descendants of the Neighbors for the hard work and dedication of this honorable man and has bestowed the name of "Coms" on Robert S. Neighbors; the Lipan Apache translation was the same as President of General among the Lipan Apache. (Dr. A. W. Mays: Neighbors Estate and Descendant Living in Universal City, Texas, 1998)
In 1853 Chief Ramon Castro became an U.S. scout as a symbol of his faith toward the white expansion, Ramon gave U.S. Army many Lipan Apache warriors, who along with the Texas militia and farmers participated in Comanche and Mexican raids between 1836 and 1854, to secure Texas's independence from Mexico. In 1855, unpleased with the many promises and constant raids by white settlers Chief Ramon Castro and his warriors set out on raiding white settlements around the Fredericksburg and Bandera areas. The Northern Band of the Lipan Apache was so strong that at the Battle of Devil River, Ramon Castro's warriors drove back an assault by General John Bell Hood.
In 1861, Ramon Castro and his band of followers, primarily family were relocated to Fort Belknap, Texas and as a condition of their allegiance to the U.S. Government. However, it was also an attempt to exterminate the Lipan Apache Band of Texas. The U.S. Governments moved the Lipan Apache people as prisoners of war and in 1867; they transferred the Lipan to Fort Griffin near Albany, Texas. In 1861, John Castro, along with several leaders of his tribe, refused to move to Fort Griffin and decided to move his people to Laredo, Texas along the banks of the Rio Grande. Unpleased with this arrangement, John Castro grew tired of the Mexican, Texas Rangers, and U.S. Government Troops raids on the river villages and ranches. Unfortunately, John Castro and the other chiefs decided to move the Southern Lipan Apache Band of Texas near Remolino on the San Rodrigo rancheria.
On May 18, 1873, Colonel Ronald Mackenzie and 400 U.S. Troops received orders to cross into Mexico to apprehend and slaughter many Kickapoo and Lipan Apaches to punish and to stop the constant raids on white settlers. Colonel Mackenzie crossed the Rio Grande and attacked the Lipan Apache village near Rio San Rodrigo during the dawn hours killing many and taking many women and children prisoners.
(Robert G. Carter, On the Border with Mackenzie, or Winning West Texas from the Comanches (Washington: Eynon Printing, 1935). Arrell M. Gibson, The Kickapoos, Lords of the Middle Border (Norman: University of Oklahoma Press, 1963). Ulysses S. Grant, Personal Memoirs (2 vols. New York: C. L. Webster 1885-86). Richard A. Thompson, Crossing the Border with the 4th Cavalry (Waco: Texian Press, 1986). Ernest Wallace, Ranald S. Mackenzie on the Texas Frontier (Lubbock: West Texas Museum Association, 1964). Ernest Wallace, ed., Ronald S. Mackenzie's Official Correspondence Relating to Texas (2 vols. Lubbock: West Texas Museum Association, 1967, 1968).
It is customary for the Castro family to hold its family reunion on the second Saturday of every August and while at one such family gathering during the 1920's Calixtro Gonzalez Castro and Juanita Gonzalez Castro both talked about our plight as Lipan Apache. This story was told to Modesto Gonzalez Castro who passed it down to Santos Peralez Castro. Before telling the story an offering of food and drink was taken to the fireplace or pit and placed into the fire.
The significance of this act was later disclosed to me by a Frank Castro who said this act involved the memory of those lost in this deadly raid and for the lost souls in other tragedies. It also welcomed their wisdom by placing food and drink we welcomed our ancestor s to join us in the family reunion. It is believed that the only place one can talk or mention a lost family member's name in public is only at family reunions in the company of the family root or soul.
Calixtro Gonzalez Castro and Juanita Gonzalez Castro both talked about the escape from MacKenzie's Raid by hiding in a ravine and how they watched as their family members were killed in their sleep. Another survivor was Manuel Gonzalez Castro who rarely attended any social function. Calixtro remembers waking up to screams and seeing his family killed by soldiers who were running up to the tents and small huts and shooting into them without any regard to life.
Throughout his ordeal he points out that the soldiers even killed innocent Mexicans who lived in the village and that the soldiers shot first and then asked questions later as a safe policy.
Juanita Gonzalez Castro remembers waking up to a horrifying sound of gunfire and screams of death all around her, but she had also managed to escape in the confusion. Juanita never returned to this village because it reminded her of the death and destruction she witnessed. Many of the village occupants had managed escape by hiding in the ravine, since the soldiers did not bother to look for them because they were preoccupied with the killing the men and women.
After the raid, they walked for days to San Juan, Texas where they had family. Unknowing to them their father was alive, John Castro, who had managed to make it to the families rancheria in San Juan, Texas.
John Castro received serious injuries from Mackenzie Raid and vowed never again allow such a tragedy happen to his family again. John Castro later changed his name to Porfirio Castro in an effort to hide his true name, as he was a wanted man by the U.S. Government and disguise his identity and would continued to do so, till the day he died in San Juan, Texas. Juanita Gonzalez Castro would later state that her father John Castro had instructed them never to reveal that they were Lipan Apache or speak the Apache language out of fear that they would be hunted down and killed.
Calixtro Gonzalez Castro was born in the year 1858, in the City of Beeville, near the Medio Creek. Calixtro Gonzalez Castro eventually found his way into the United States and temporally settled in the City of Rio Grande City, in the County of Starr, in the State of Texas. Calixtro Gonzalez Castro and Petra Gonzalez Aguilar met in the year 1893, and soon afterward were married in the City of Matamoros, in the State of Tamaulipas, Mexico. Petra
Gonzales Aguilar was born July 2, 1860, in the City of San Luis Potosi, in the State of San Luis Potosi, Mexico. Petra Gonzales Aguilar parents were Tereso Aguilar who was born in the year 1812, in the City of San Luis Potosi, in the State of San Luis Potosi, Mexico. Francisca Gonzalez was born in the year 1823, in the City of San Luis Potosi, in the State of San Luis Potosi, Mexico. (Iglesia Catolica de Nuestra Senora de San Luis Potosi, Mexico, "Registros Parroquiales, 1752 - 1939," Salt Lake City Genealogical Center of Utah, Baptisms 1854-1899, 1996)
In 1895, Calixtro Gonzalez Castro had served as and received pay as a Texas Ranger in the Frontier Regiment "F" Battalion as an Indian Scout and later became the sheriff of Starr County, Texas during the early 1900's or 1910's. (State Library Archives, "Texas Militia Records 1835-1916", C. Castro, February 16, 1895, R: 118 Fr: 0457-0459, Austin, Texas)
As an older man, Calixtro Gonzalez Castro moved to the City of Raymondville, in the County of Cameron, in the State of Texas. Before Calixtro Gonzalez Castro died, the Castro Family decided to move in the City of McAllen, in the County of Hildago, in the State of Texas. Calixtro died in the County of Bee in the City of Pettus in the year 1925. They laid Calixtro Gonzalez Castro to rest in the family cemetery of Pettus without a gravestone marker and the elders of the family have confirmed his gravesite.
The elders also confirmed that Petra Gonzalez Aguilar had contracted the crippling disease of Polio and was Diabetic. Santiago Lava Castro has verified that Petra Gonzalez Aguilar was blind in both eyes from her diabetes and was unable to walk because of the Polio. His was also able to verify that Calixtro had more than one wife living in the same home and that the other wives name was Guadalupe Gonzalez a family relation of Petra Gonzalez.
Petra Gonzales Aguilar died May 14, 1923, in the City of Combs, in the County of Cameron, in the State of Texas. (Cameron County of Texas Courthouse Clerk, "Cameron County Records 1880-1920", Cameron County Clerk, Brownsville, Texas), (Castro Family History, Frank Gonzalez Castro, Selma, California, August 1980, Santiago Lava Castro, San Antonio, Texas, April 1995)
Modesto Gonzalez Castro was born January 25, 1909, in the City of Beeville, in the County of Bee, in the State of Texas. Modesto Gonzalez Castro married Ensebia Esparza Peralez on January 1, 1930, in the City of Beeville, in the County of Bee, in the State of Texas. (Bee County Texas County Courthouse Clerk, "Bee County Records 1850 - Present," Beeville, Texas)
In researching Cuelga de Castro Family, I have only found the names of six male Castro's. Castro Family members known are as follows: Simon Castro, Ramon Castro, a.k.a. Raymond Castro, Seuge Castro, Lemmas Castro, Manuel Castro, and John Castro, a.k.a. Juan Castro, Porfirio Castro. John Castro, was born in 1812, in the City of Beeville, or Three Rivers, Texas; encompassing the Bee and Live Oak Counties.
John was noted for his wisdom, rather than his fighting abilities and lives his life keeping his family from harms way. John's wife Francisca Gonzalez was a home servant in the City of Laredo, in the State of Tamaulipas, Mexico. Francisca was born in 1823, in the City of Cerralvo, in the State of Nuevo Leon, Mexico. John Castro married Francisca Gonzalez in 1854, in the City of Monterey, in the State of Nuevo Leon, Mexico.
In his prime, John Castro was a respected Lipan Apache Civil War Captain, who resided in the Rio Grande Valley region for the better part of his life. The only four known children were Calixtro Gonzalez Castro, Juanita Gonzalez Castro, Albino Gonzalez Castro, and Manuel Gonzalez Castro.
Ramon Castro's family settled in the Sequin and New Braunfels area and they never returned to Old Mexico or to the old homelands. As a child I was always around my grandfather Modesto Gonzalez Castro and he would always say in Spanish, "Soy Indio, Soy Apache", "I am Indian, I am Apache." Modesto would always sing old apache songs in the evening time around a fire.
I once asked him why he would cry when singing his songs and what he was singing, my grandfather would say, "the old songs and I cry for my people." Before his death, Modesto talked more about his growing up as a Mexican rather than as a Lipan Apache. When asked why they did not raise him in the old ways? He would simply say, "they would beat us for speaking Indian," referring to the secrecy of his tribal identity.
My mother Santos Peralez Castro believes that because they raised her as a Mexican, although she knows she is Indian and that in her mind still carries the stigma of being a savage or murderer. Santos however still remembers the way Indian foods were cooked and how to identify the Apache names associated with the food item. Recently, I visited an old site in Pettus, Texas to examine some wild roots and vegetables used in the area by native Texans.
When I asked her to identify the food items, I wrote them down and compared the pronunciation with Spanish to see if they pronounced it wrong and to my surprise, it was not Spanish. I continued to ask many questions that have lead me to fifteen years of research. John Castro originally gave the Castro Family oral and written history. John Castro passed this history to Calixtro Gonzalez Castro his son. Calixtro Gonzalez Castro passed the oral history to his son Modesto Gonzalez Castro.
Before his death, Modesto Gonzalez Castro passed the oral history to his grandson Daniel Castro Romero Jr. I have found this oral and written history to be true and without error by confirming the following information with oldest surviving Castro family members Frank Vasquez Castro, Santiago Lava Gonzales Castro and Ruben Castro.
Some Native Americans believe that you can hear the spirits in the sounds of the woods and in the roar of the storm, and there strength of power could be seen in the majesty of the sky and in the plenty fullness of the earth. The Native Americans called upon the spirits to watch them from harm, sickness and to make there hunting great.
Where there was maple, the Native Americans tasted the sweetness of the sape, and they knew which berries and fruits were good to eat and which nuts could be used for food. The Native American fished the streams, the rivers, the lakes, and when he hunted wild game his step was silent as the falling leaf of a tree in the forest. The Native American killed his game with bow and arrow, with a spear or knives, hatchets, arrowheads and spears heads made of flint. The only known Native American, tribe to use metal heads were the Lipan Apaches. Today white men call themselves hunters by putting out corn in a pile and waiting for the prey to stop and eat then the white man becomes his only great hunter in his own mind.
The great white hunter hunts on prearranged locked in fence lands where the prey is tethered to a tree he shoots his prey and takes pictures of his or her hunting success. There seems to be alot of difference between the actual hunter and the want to be hunter. The Native American cultivated corn and pounded into meal with a large pedestal of hard wood the bark of the live oak trees helped build dwellings and from these same tree's he made his canoe.
The white man goes out and gets a boat at the local sports store. The Native American Indian crossed a wide expanse of territory and made his family home on the banks of the streams, lakes, and rivers and in the woodlands. The Native American used everything in their environment. The Native American women are skillful in curing hides in making soft warm clothes from the hide of the deer, rabbit and buffalo. Native American women fought and died just as hard as the warriors. Today the Native American men and women still show the heritage of those who passed before them.
As most people who live in the incorporated cities know at one time the herds of buffalo were vast in this area and I will take you down the road of knowledge on how this bison was used by the Native Americans and the products the were made for the everyday life. And I will tell you how a government wasted no time in the almost total destruction of the bison.
When the great herds moved from one place to another in search of food, the Native Americans packed up their belongings and followed. For these shifting Native Americans the bison were just the thing that kept them in supplies and storage for the hard times. The Native American killed buffalo for food, and covered their teepees with buffalo skins, used the hides for bedding and wrapped it around themselves during the cold nights at the fire.
The Native Americans made use of the buffalo in many ways. The buffalo furnished them with meat, the brains were used to soften the skins when they are tanned, and the horns are used for spoons and cups, the shoulder blades to dig the ground. The tendons are used for thread and strings for their bows, and the hoofs to glue feathers to arrows and clothes. From the tail they make ropes, from the wool they make belts and ornaments. The hide furnishes them shields, teepee moccasins, and blankets to keep them warm. Today you can’t find a bison in this area unless it's in a pen.
The railroads and military destroyed the food supply for the Native Americans to force them onto the reservations and starve them. When the Spaniards came 300 years before the explores they brought horses and pack mules, and in the process lost a few herds, at which multiplied and became a strong importance for any warrior of the Native American tribes.
It is through this new beast that the Native Americans could move faster and track the buffalo wherever they went. The horse was the true turning point for most Native American tribes because the horse made them stronger and more powerful than there counter parts that had none. The horse became the new beast of burden for the Native Americans and it's through this that they could strike camp faster and move to their next seasonal ground at a faster pace.
The following paragraphs are a true account by the Grandson of Cloud Walker that has asked me to write the story of passing as was given to him by his grandfather. This gentleman is my friend and only truth will be written. My friend who is part Apache tells me a warrior can travel for days without water and that he moved like the mountain lion, and knew every bush and plant that could be used for food and medicine.
My friend told me that when he was young and lived on the reservation that his grandfather would tell him of times of his youth in the plains that connected the Cibolo Creek to the great water. His grandfather said as boy of 10 summers that his father told him it was time for him to become a warrior. While the Apaches and Comanches were at war he learned to survive. He tells of how his family members are buried on the banks of the Cibolo Creek where the buffalo are abundant and cliffs have caves, where the water runs free. It is on those lands that he took his first scalp, where he watched his mother and sister murdered by the Comanches on a raid of there camp.
He talks of the times when the settlers used to come to the camps with soldiers of the republic and take everything. Although treaties were signed the settlers who spoke hardly any English would move onto the lands of the tribe and start killing without need.
We as a nation could no longer stand by and watch the destruction of our tribal people so we went to war against the whites. Our destruction did not come from our own hands but by the Republic of Texas and the soldiers of the United States who believe the only good Indian is a dead one. We buried our warriors and children and wives, fathers and mothers.
Some of our tribe moved south to the great lands of Mexico and it was here we found peace for a while, until we were almost destroyed by the Mexican armies. Our families that were left on the Cibolo Creek were helping Republic of Texas in their war against the Mexicans. We signed numerous treaties and fought side by side with soldiers for Texas independence but in the history we are not mentioned along with others who fought for THE STATE OF TEXAS. After talking to my friend I had to ask one question though it was personal. Where are your mother and father and why did your grandfather raise you?
It was then silence came upon our conversation he looked to the sky and said my father and mother walk the trails of the buffalo and watch over him. His father was killed in Vietnam during the tete offensive after four tours of Nam; drunken white men in New Mexico killed his mother while he was two years old. Since then he has learned the way of the Apache and to trust with out trust. Today our lands that were once sacred are torn apart, our warriors graves are being destroyed and the sacrilege destruction falls upon deaf ears and closed eyes. The Indian nations will always be alive because we are the first and we know the land of our ancestors and it is here we will fall no more.
In 1854 through 1858 Jeff Davis, Secretary of War ordered the mapping of the territory of the United States from the Mississippi River to the pacific ocean, all reports will accompany mapping for stage line routes and railroad routes.
In 1855 there were seven main stage routes running out of San Antonio the one I will be concentrating on is the one that was cut from Old San Antonio Road and the original map route did not include Austin, Texas.
Go down present day Nacogdoches Road passing through the cities of Davenport, Corbyn, New Braunfels and turning into Highway 21, just outside the City of San Marcus to Nacogdoches. And there you will find alot of history that had to do with the travelers who caught the stage, and you will learn of the Butterfield Overland Stage route that crossed 900 miles into the State Of Texas.
I bet, I got you on the names of Davenport and Corbyn. Right! Now, I will not give you the answer to there present names today until later. The one thing you must remember though is that there was already a road from San Antonio De Bexar through this area, and it was used to run wagons and goods for the forts and settlements. This road today is called the Nacogdoches Road, but back in the early days of the Alamo it was called Camino Real and then later known as the old Nacogdoches Road.
When you drive down this road you see commerce and growth. Pull over and close your eyes and think back to a time when there was nothing but trees, wild life and adventure. Matter of fact you will see a historical marker from the Daughters of the Republic of Texas that sites just off the road that is vital for this area's history. Take a left on Evans Road if your coming out of San Antonio and you will see the Evans House that is standing today and it also has a historical marker on it, were the Evans family! If you like history you find the answers I will not give them to you, I already know. You will see the Davenport Cemetery on the intersection off to your right.
The gentleman who is the caretaker of the place has enough history to keep you seated in one place. Stop by talk to him and as you go into Bracken, Texas go to the little cafe their and order yourself up some fries and coke and ask about the area and history will come alive as you listen. If you go to Universal City, Texas you will only hear aviation history and not hardly any true settler history of the area. The City of Schertz though is full of history the families of the original settlers still live here. In City of Selma, you will find the same; all original families and their family’s history have many adventures also. In each of these communities there are historical markers that you need to stop and read.
In 1855 Messr. Sawyer & Risher, Hall ran three stagecoaches down the Old Nacogdoches Road; the stages were built by the Concord Stage Company who as you read is still in operation today. The stage coach swing station that is located in Selma was built on Harrison land who's family also ran a stage line out of the area and with the combined stage lines formed if not one the most successful during the time period. Along with the stage line Harrison and Sawyer put together the teamster mule trains for lumber and hardware and farming supplies. Along with the stage came the heavy market cattle drives that increased with the coming of the rail and open land of expansion.
The City of Davenport, Texas is now called Bracken, Texas today as the reader of this you get to find out why? Where did the name Selma come from? Did you know that in 1838 there was a Live Oak Settlement Trade Post where present day 1604 cuts over IH 35 North and it is here that many historical events took place involving Sam Houston and Native American Indian and settlers? During the time of the civil war there was only one short rail line that ran out of the area and it was used as the loading of local cotton bails that were harvested by the settlers. This cotton was used for the confederacy. The rail was eventually abandoned due to the lose of product and the war causing a major effect on the short rail line. As the years went by the rail was covered over by floods and vegetation.
In some libraries the Old City of Davenport is listed in Selma, Texas. On the maps of military surveyors identified the City of Davenport as a town. A riddle that maybe you the reader can solve. There were six Live Oak Points in Texas at the time of 1838 and two of those hold meaning to the Lipan Apaches. One sits in the southeast it was named by James Powers who was a friend of the Lipan Apaches, it was here that the first treaty of 1838 was being drafted and later was redrafted and signed in 1838. The historical significance of this document was finally signed in Live Oak Settlement at which today is 1604 and part of Selma. There are descendants of the Castro's still living here today and the history they have with original families of the area is vast.
The original Live Oak Settlement was destroyed in the constant battle between Indians and the settler’s need for land. The Indians of this area were eventually assimilated through force into a culture that was not theirs. During this time of change and the Presidency of Lamar total Genocide took place at the hands of Republic Soldiers and the Proclamation to take all Indian lands by force even it if meant total massacre of the Indian population.
As records show not all the experiences with the Lipans were pleasant even the Davenports and the other families had minor problems with them. There were those who wanted war and there were those of the Lipans who wanted peace. Those Lipans who wanted peace were assimilated into the local culture for protection against the constant attacks that were going on by soldiers and bounty hunters of the republic. Through information that I gathered shows that some of the settlers hid the Lipan from the soldiers and as is today some of those settlers families still live in the area in question and their family history show that the Lipan worked the fields and help bring in the crops.
The only difference was that they were not considered Lipan but Mexican in order to maintain safety. As I searched the general index records I have been able to find the names of all the settlers families and the land they acquired. But this information will be given later in this short book. As I checked on the stage swing station I was able to establish that a majority of them were built the same. I was able to contact through friends noted historians who confirmed the year of stage swing station at around the middle 1850's.
The structure today is not saved nor will probably never be taken care of by the City of Selma. The recent flood we had did tremendous damage to the structure weakening its walls and breaking away the weight-bearing wall in the middle of the structure. The destruction of historical sites in the Northeast side of Bexar is constant due to influx of expansion and the greed of city officials on both sides of the Cibolo Creek. As long as the register gets full and pockets get big they have no problem going ahead with destroying historical buildings and for profit.
During the pre construction phases of the golf course eight things of importance were destroyed; 1) The small remnants of Civil War Rail ties that ran along the Elm Creek known today as Selma Creek, 2) The hearths that the Native American used to cook, 3) The lower dam bridge crossing that was built by the settlers, 4) The stage line road that cut through the property, 5) The old telegraph line polls, 6) the settlers cemeteries that were shown in all deeds, 7) the burial sites of the Castro family, and 8) the natural habitats for the animals that lived on the property.
During the time before the Civil war a small rail line was thrown together to establish a way for the cotton to be transported from the farms along with the corn that grew in abundance on this land. A majority of the farmers were sold their land sight unseen while living in Germany and preparing for the move to the new country. Along with this came the land grabbers who would have false deeds of lands purchases and would take advantage of the less educated early foreign settlers who would give everything they had to buy land they already had purchased.
During the early days of the area it has been documented that there was a fort in the area. History will show that Fort Santa Cruz De Ciblo was built where present Live Oak Subdivision sits in Selma, Texas. The location shows the remnants of the outline and some of stones of the fort and the outline are still visible today. In the history of the fort it shows that the Lipan not "Lupan" were the cause of the destruction.
Well to break the news to everyone it was the Comanche who caused the destruction of the area, and has been confirmed by the Comanches. During the time of 1715 and 1725 the Presidio came under various attacks of Indians and its through this that the last attack came from the Lipans, after this attack the Presidio was closed and the Spanish Soldiers and Cavalry along with the Presidio Priest were moved back to Mission Valero.
Records show that the Lipans did not destroy that fort, nor do what was contributed to them. The Spanish settlers moved into the confines of the Presidio and used the small Church; the archives show that there were a total of three Spanish wells on the grounds. The most noticeable was a well that was constructed by the Mission Indians that encompassed a serious of walkways. After the Presidio was no longer useful to the Spanish Soldiers they closed it and established fifteen sites and only 7 became presidio's the most notable of all was between San Antonio and La Bahia, and was called
During the early 1700's many things took place concerning the Apache and Comanches and the governments of Spain and its through this the Ipa's People were formed. As I went through Spanish archives I found the name of Lipanese at which today is Lipan, the books of Texas's history have Ypandi or Nipan.
Along with the fort I found that there was a small mission church included in the structure. At present day Randolph Air Force Base is located is an old Franciscan Mission and that a cemetery of considerable size is on the property. The location of the mission is not a mystery if you check the early Spanish archival records.
From the year of 1715 through 1761 the area was constantly under visitation of the Spanish expeditions setting up missions and presidios. Where present day Brecken, Texas their Pedro De Rabago Y Teran explored his route to the northeast his course covered present day Bexar, Comal, Guadalupe, Hays, Travis and Milam Counties in 1754.
Rabago was early explorer, along with Bustillo Y Cevallos who help cut a route through Bexar, Guadalupe, Hays, Caldwell, Travis, Williamson, and Milam in 1732. The following missions were founded along these routes; Fuert San Francisco Xavier 1756-1758, San Francisco 1755-1756, Candaleria, San Xavier Presidio, Candelaria 1749, San Ildefonso 1749, San Francisco Xavier 1746, and Presidio De San Xavier 1737.
During the early 1860's to the middle 1860's there was a rail line established for the cotton during the civil war to assist in the War effort between the North and South. Even though War records showing a line running for cotton existed during this time period an eventually abandoned by the Confederacy, it was later put to full use by the Schertz after major repairs, the Cotton Gin was set up by Mr. Schertz a founder and settler in the area around 1880. The original rail that was set up in the woods for concealment was put together by Civil war engineers, soldiers and slaves of the area during which time cotton was sent to Louisiana for processing in their cotton gins.
As history shows of the area the rail remained until the flood wiped out almost everything. The short rail that was hidden from view was never used again until the 5 quarries were open in the Cibolo Creek. There were two spurs that ran the Cibolo Creek and one was used for the transportation of cotton and the other was used to haul away gravel rock from the quarry, which is documented in side track record books as well as maps of the area. During the 1950's Turner Gravel open the old quarry, but later closed and now is the site of the golf course and Olympia subdivision.
During the time the quarry supplied the road and rail companies with the rocks of this area to build the Interstate 81 as documented by Texas Department of Transportation. The Chief Engineer during this project accidentally ran his equipment into the settlers cemeteries that were on the land and close to the old quarries the graves that were unearthed were moved to a new location at which today is near the 17th Hole of Olympia Hills Golf Course. In 1995, I went through the Texas General Index Records and found that the deeds show the cemeteries in question and a that these cemeteries were restricted and protected by state law cemetery codes even after they were moved.
When Morton Properties signed over the deed to Universal City, Texas the cemeteries were not shown on the deeds. Why is that? Universal City officials had previous knowledge of the cemeteries in question. And Granite Golf, Inc. and Golf Works, Inc. along with U.S. Army Corps of Engineers Forth Worth all knowledge of the cemeteries also. This included the settlers who were buried their were the Schmid, Geyer and Kincaid Family Cemeteries.
The original map was done by Henry Bain Engineers, Inc. and this map was done in December 1982 and revised (4) times by Bain and in each revision the cemeteries are shown Ref: Save and except a 30.0 foot x 30.0 foot cemetery plot (Kincaid Family) and a 40.0 foot x 40.0 foot cemetery plot (Schmid Family) recorded in Volume 6943, page 772 deed records of Bexar County, Texas.
Today these families are unable to visit their family members because Universal City Government Officials and many other power brokers that have invested heavily will not allow the truth to be exposed. As you can see the green of money and power that is willing to destroy a family heritage of Native American Indians and those of the Settlers who lived here.
During the time of the early and late 1700 's and early to middle 1800's there were a mix of people here. You had French, Spaniards, Native American Indian, and German people. The Church constantly had trouble with Spanish soldiers at the presidios due to the constant killing that was going on by the soldiers. The faster the church tried to reform the Indian the faster they were tracked down and killed along with their family members. The church made numerous attempts with pleas to the Spanish Crown but this was disregarded so the killing kept on.
The slaves that were brought here were not by there own choice, as more states question ownership of slaves more and more plantation owners moved south. This opened a higher sales market for slaves and the new republic was one of the biggest abusers of slavery. Even family members of the original settlers deny the ownership of the slaves, but there is land across the along the Cibolo Creek that contains the partial slavery cemetery. The old crosses that were their in 1981 thru 1996 some still had the old slave tags that were worn around the neck, some were of circler and square design with numbers and initials on them. Later I found out the initials were those of states from which the slaves were brought. The tags showed ownership of the slave to his master.
As more history shows some of the settlers had slaves of whites and blacks. The white slaves were paying off family debts if the white slave died while in service then the next in line would take his or her place sometimes these white slaves were children of poor farmers who could not keep up with the hardships so money or supplies were borrowed on credit of service of slavery until the debt was paid. If a high debt was owed and the family had a daughter of age, then the daughter was sold into marriage to bare children, and the daughter still remained a slave until death or debt was paid and ownership released. Some of the white and black slaves were brought with some families as they came from the northern and eastern states other slaves were bought from the slavers of on open pedestal sale where black and white were striped of clothing to boost the price.
With the civil war came conflict with the republic and the other states came into question on ownership of slaves. As the war progressed the south was loosing it's right to ownership, and the cotton monopoly. Some of the landowners offered freedom to the slaves on the condition of staying and working the fields. Through this condition came land deals for slaves both black and white. In return for service each slave would receive a (5) acre plot of land to work and own. The hitch was that (3) acre's would be set aside to grow product for the master (1) acre would be set aside for the new free family and (1/2) acre for live stock and the other (1/2) acre for a dwelling made of anything that could be used for shelter.
Although the slave was freed they still worked for the master and were never given true right to freedom. Some of the big plantations of the northern republic rented out the lands to slaves some had lands up to (25) acre's, but the land was not the sharecroppers but the plantation owners and as long as the former slaves worked the fields and the crops came in then the master could still live his or her former life after the war.
And this is proven in this area where cotton was a major product and former slaves both white and black worked the fields along side the Mexican farmer who needed the work to feed his or her family.
My stepfathers dad owned land in Missouri and crops consisted of broom corn, cotton, wheat and potatoes and when I would stay there I worked the fields along side my stepfathers dad and was amazed when he told me that his family were white slaves and that they never paid off the debt. He tells me his grandfather escaped to Virginia along with a some other slaves of both white and black and made there way to the Indian territory's where they were allowed to live in harmony. When the civil war broke out he stated his family history shows that his grandfather and others traveled there way back to the states to find there family members left behind. He told me that his grandfather rode with Quantrels Raiders, and that his dad was sixteen and rode with the Youngers. I did not take him serious and I guess he knew, so he showed me paper clippings and pictures of the men and it was then I found a new respect for the knowledge.
I learned that summer that broomcorn will cut your hands up and if you stop and cry you’re looked down upon as being soft. I found that with fingernails comes pain when picking cotton and that the field life was not the way to go. Wheel axle grease saved my hands my grandmothers and grandfather's knowledge opened my mind. I now appreciate the past more and this is my drive to open a door of history, let's get back to the subject at hand.
Some of the black and white male slaves were set free by the Indians of this state and were allowed to become part of the nation. As I did more research on this subject the Indian did not consider the slave a threat but more of a knowledge base. And that knowledge base became a tool in the inner workings of the frontier push, and it gave the Indian a formidable weapon on dealing with settlers and soldiers. The former slaves could move in and out of forts, town, and ranches and make reports back to the Indians on the strengths and weaknesses.
The one thing that bothers me though is that some of the residents of the area do not believe that the Indians were here at all. Being a little cynical they must think that a space ship arrived in the 1700 to 1800's, simply to drop off the Indians, so that the settlers could play cowboys and Indians. I recently had a conversation with a gentleman in Schertz, Texas who claims his family has been here since the early seventeen hundreds and that Spanish and the Indian did not get this far. Needless to say that space he calls a brain is wasted on to many stories. Anyone who believes or is trying to deny the existence of these peoples are wasting there time.
I recently took a trip down south and met the Great Grandson of James Power who signed the treaties with the Lipan Apaches and he informed me while he was taping the conversation that the Live Oak Settlement of Bexar did in fact exist. He also stated James Power liked Live Oak tree's so much that he tried to establish settlements all over this state, and that he called each of them Live Oak Point Settlement. Matter of fact, to prove it what do think Fort Worth is originally called. So for those that question the history should beware there is enough evidence to prove everything. Matter of fact the descendants of Robert S. Neighbors who was the Indian Agent that brought the Lipans here, lives in this area still, and has the family history.
Since World War II, the United States and the League of Nations have conducted war criminal trials on those men who destroy for power at the cost of life on a high scale. Today we call it Genocide, during the time of America's military settlements we called it progress, and the push for expansion for gain of profit, almost wiped out the real Americans, The Native Americans.
We who live in this country are immigrants and have always been since the beginning, and will perish as such. We have destroyed the land, the sea; the mother earth has provided us. And the air that father has given us to breath.
We are no different than those men who killed millions through time for gain of profit. We the children of forefathers are responsible for the almost total destruction of the Native American Indian. We were welcomed with open arms and we took the land abused it and killed for financial gain.
If you feel what I say is harsh then you will not understand anything at all. As in the past we as a nation worship our hero's who fought the Native American Indian, we made movies wrote outlandish books on how they single handedly took on six or hundreds by themselves and came out without a scratch. We allowed ourselves to be taught that the only good Indian is a dead one, and today we still use the concepts.
As we moved forward in progress we signed treaties with the Native American Indians, and then we broke those treaties. Let me give you a big case in point, we look up to our forefathers for the deeds they accomplished. The Land we live on once walked a majestic Nation. We pushed the Native American Indian onto reservations that had no plant life no game to hunt and we watched as mothers, children, new born babies and fathers perished due to our gain for profit and expansion. We accomplished this by destroying their food supplies, we gave them sickness of death and we tried in vain to destroy their pride.
We as a nation who call ourselves mighty have done the worst of all. Since we landed on this land we have become weak in our goals and we as a nation have forgotten those who helped us and taught the pilgrims to survive. We should be ashamed for what we have done but instead we glorify our destruction with meaningless words.
We believe that only the strong survive, well were not going to because we are destroying ourselves. And those who we put on the reservation and left for dead on the long death marches will be the only survivors. Today we prove we are not beyond causing Genocide on the Dead remains of the Native American Indian. We build a golf course where politics and money are abundant and where the great state of Texas is allowing this to happen. The Native American Indian fought for there land against our push, they did no different than anyone trying to protect what was there's.
Some of the Native American Indians that are buried in this great state helped us win our independence and this is how we repay them back. We can go to the Alamo and see those men who died but yet where is the memorial for the Native American Indians who died for this great state. Native American Indians have fought in all our wars across the water but yet this how we pay them back. We look the other way as bulldozers and earth-moving machines push the ground and desecrate the SACRED. We as a nation have many family cemeteries and we respect them. Why can't we respect the sacred ground of the Native American Indian?
Since working on this task I have asked the THC, local governments, and universities for the paper work that is kept in there hands to help the Native American Indians. The state of Texas is one of the biggest abusers of Native American Indian Rights. At one time Texas had the TEXAS INDIAN COMMISSION but it was disbanded. Since this disbandment Native American Indian sites throughout this state have been ripped apart by anyone wanting to build. THC does not protect their rights under the treaties nor do they represent the Native American Indian.
Since the early seventies the area in question has been sifted, dug up and most of it never cataloged, and this is 1999 and the land still is being sifted for artifacts of the Native American Indians. And when I asked for the paper work on the previous dig sites I was told none were found but yet the universities and government officials remember the sites and who got the paper work. As Mark Denton of THC said to me I quote " The State of Texas does not recognize oral or written Native American History". There are universities and colleges in this great state and country who teach oral history. Case in point the United States Government, State Government and City Governments as well as the judicial system, and Churches recognize the Oral and Written History of the Bible. And since this the case, we allow Genocide to take place on the Native American Indian Sacred Grounds and wanton destruction of Historical site. The United States Constitution that we uphold our standard rights to, is actually based and taken from the Native American Indian group called the Iroquois at which is well over 150 years older than our own. So the next time you raise your hand take and oath on the Constitution think about the who it belongs to since Franklin and Jefferson couldn’t put together their own.
The reality is the issues. Do you own the land that you live on? Do you own the mineral rights under it? If not then you must succumb to the same as others who came before you. Or be willing to go against the grain.
The law is not equal. We live in a state of mind that power; money and politics are the ruling class do we not? The ruling class has always determined how we think how we structure our lives.
I was in Oklahoma this year and opened the door of a local store for and elderly lady. The manager tried to rake me over the coals. After I got the gentleman to relax, I asked him why are you so upset about what I had done. He stated " I quote", She is a dirty stinking piece of trash Indian who wants her land left alone." I asked him why? He stated the town wants to put in new shopping center mall and to expand the town growth, but in order for it to happen the land must be acquired from the Indian squaw. I asked why not go around the property or build in another part of town. He stated " I Quote", power don't go around Indians we go through them. At that point I felt like pulling him across the counter and ripping him a new one. Instead I told him wasn’t she here first. He told me to get my white trash out.
So I left and drove around the town and sure enough she's in the way. I stopped and spoke to her and found her to be very intelligent and alert. We spoke of things to come and those of past. I shared her knowledge, her tea she gave me and we spoke of heritage and rights. She is Cherokee by birth and gives no ground. Her family left the reservation lands because the way was lost to the young who left. This lady is 91 and talks her mind but speaks of wisdom and the need to close the circle for next coming life. Her face shows the year’s wisdom and rough times and good. She spoke of walking the civil rights trail during the 1960's. She spoke of rights taken by the government and those given back. She spoke of 91 years of abuse by racial hatred and the knowledge standing straight and being counted and not backing down. In December, this lady of knowledge past on. Her land well lets just say there is no mall on it. The Native American Indians are not fighting with the government over something that doesn't exist. They are trying to get the government to honor treaties that are legally binding. Tell me someone how long does a legal contract have to exist before it loses its legality? If I lease land on a 99-year lease does it loose its legality after 50 years, or can I take it to court if the party refuses to honor the terms of the lease?
If I'm guaranteed my lands for as long as the grass grows and water flows how long before, the party is no longer obligated by that treaty, until the next Elected President. The Native American Indians in Texas are trying to get the political government to recognize the land grants by two republics and one state, they are trying to work with them recognizing that the Native American Indian still exist in Texas and desire to be recognized as Native American Indians.
The point is, that Native American Indians were not citizens of the United States with any protection of the constitution. They considered themselves, as they always had, as sovereign people. You got to understand something the United States treated with the Indian Nations as Nations, the same as France or England.
The United States made legally binding treaties with Native American Indian Nations. For the majority of cases, the United States has unilaterally changed, miss-defined and lied about treaties.
The Native American Indians who had treaties with the government are applying through legal recourse to get the government to live up to legal binding agreements that establish the rights of the Native American Indian. I am a firm believer that the government of the United States and all States had already made plans to not live up to the binding agreements. The government has openly deceived and discriminated against all Native American Indians and hides behind the court system to keep from being held liable. The U.S. Supreme Court has already proven time and time again that they side with the government. The government politicians have always proven that they are not interested in protecting anyone’s rights but their own.
Where did we as a Nation go wrong, we go to church and pray for our misdeeds and yet as soon as we leave the church we go right back to what’s wrong. We as a Nation have politicians who scream whenever rights are violated but its only when the politician wants your vote. Neither the United States nor the individual States care a rat’s ass about your right except when it feels there pockets with money and get them elected.
In other words the Honor of the United States and Individual States is only as good as long as you don't want something. And yes this is how we do business. This is how land acquisitions were made back then, by taking what they wanted at the point of a gun. The Native American Indian in Texas were given ownership of their lands by Mexico and Texas, and when Texas entered into the Union ownership was dissolved by President Lamar and his need to pursue Genocide on the Native American Indians of Texas.
The following is the Groups that the Lipan Apache Indian Chiefs and Captains Married into by arrangement to strengthen the other Indian Nations.
All of the above groups lived and built the Missions of San Antonio De Bexar, while as slaves to the Catholic Church in order to prove their new faith. During the siege of the Alamo 30 Lipan Apache Warriors and there chief died fighting along side the Alamo defenders and were buried on the back wall section of the Mission. Along with them were canary islanders and mission Indians of Valero along with slaves.
During the first Spanish rules of the lands and peoples the Catholic Church abused and Treated Native Indians as slaves and in the name of god destroyed culture after culture of these peoples through mass slavery and genocide through the Churches doctrine. During the early time periods the church in all its glory stole the hearts of nations by destroying everything that did not conform to the wishes of the church. Lets take a case in point.
The missions of San Antonio were built by those descendants of, the Mayans and Aztecs, and other Indian groups who were enslaved and dragged from their homelands. Did the church honor the rights of the people they enslaved? Did the church honor the rights of dead mission Indians? After you read this brief chapter you’ll see where the Church the Texas Government and City of San Antonio and National Park Service Gained in profit by process of Imminent Domain on taking the Missions by government force, and cutting deals with each other to profit on the culture and dead descendants of the mission Indians.
As we instill history to our children that is taught in our schools we are taught lies of whitewash through the same officials who we instill our trust for knowledge. In the 1800’s the City of San Antonio Government forced through imminent domain the total removal of the mission Indians off the lands and missions that belong to them. The city of San Antonio sold all the missions at auction to themselves and then gave the Church through the auction process and imminent domain orders the Lands that encompass around the mission and the missions themselves.
The money that the city put up was ear marked for the mission Indian families that were removed but instead the money went back into the pockets of the city government to help build San Antonio.
Those mission Indians who converted over to church doctrine and were loyal were buried in graves one stacked on top of the other within the compound of the missions and inside the church cathedrals floors. As the years went by the church continually practiced this procedure. Cemeteries that were under the care of the church were desecrated as the years went by and the church officials did nothing to stop it. As the city of San Antonio was in need of more money the commerce of Native American Indian art flowed to support the community in and around the city.
A vast majority of the business of pottery and art came from the Native American Mission Indian families and each mission supported the vast cultural export and import business of San Antonio. Each mission was its own flourishing community of vast craftsmen who not only shared their knowledge but also lost it to the profits of the church and city government. And this practice is still used today but is afflicted to the ancestors who used to be in the sacred protected ground of the church. Their remains are scattered throughout the United States along with all their belongings that were buried with them sit in museums and private collectors.
On thanksgiving weekend of 1999 103 Native American Indian mission remains were laid to rest after they were stolen from their sacred ground at San Juan Capistrano. The following is their story and all the people involved who brought the ancestors back to their new resting place. It took over thirty years to bring them home through joint efforts of many groups who will be listed later.
In the 1930’ and through the 1960’s the missions of Bexar County were ripped apart through constant reconstruction and needless grave desecration. In middle 1960’s the Curator of the Witte Museum Mrs. Schuetz and Curtis Tunnel of the Texas Building Commission along with Archdioceses of San Antonio and City of San Antonio Desecrated the graves of the Mission. In early 1980’s the Archdioceses entered into a contractual agreement with the National Parks Service to take over the Missions operation. Since the park service has taken over it has fortified itself the compounds of the church by dictating policy on who can and can’t be active at the missions.
The church in all its glory through the years has openly given away the missions and all proceeds over to the NPS. Native American Mission Indians who can prove their decendancy is denied access to their church grounds. Ceremonies that are held sacred and that have been handed down at which were done by their families at the missions are being denied there right to religion of there peoples. The Archdioceses has handed down a moratorium denouncing the Native American Mission Indian and their right to be at the Missions of their people. The Church along with the NPS is enforcing this moratorium through congressional law of the United States.
Where Medicine Sweat Lodges were once maintained has been torn down after 7 years of worship. The church and NPS have went out their way to drive a wedge between all Native American Indian Communities who worked with them during this time period to ratify the situation. As you go to the mission and pay your money for tourism ask yourself where is it going not to the Native American Mission Indian families, but to the pockets of the NPS and Archdioceses and City Government of San Antonio.
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