Saturday, October 24, 2015

Trekking the Edwards DNA Trail Back to Madagascar

 

More definitive conclusions can be drawn when multiple people from one family take an autosomal DNA test, such as 23andMe, and chromosome segments can be analyzed, compared, and triangulated. Currently, in 23andMe, that is possible only if test takers are taking time to accept requests to share genomes from their DNA matches. This is very important. Collaborative cooperation can lead to great findings. Shortly, 23andMe will be making major changes to their system, allowing easier genome-sharing between DNA matches. I am hoping for drastic improvements, so we will see. Read about 23andMe pending changes from DNA expert Shannon Christmas’ blog HERE.

When I received my maternal uncle John Reed's 23andMe results on April 4, 2015, I immediately looked at his ancestry composition. To my surprise, over 80% of his X chromosome was of Native American descent. I have since figured out that my uncle received nearly all of his X-DNA from his maternal grandmother, Mary Danner Davis (1867-1932). I also noticed that his ancestry composition included 0.5% South Asian DNA. At first, I contributed that to him having Native American ancestry since certain forms of Asian DNA have been linked to Native Americans. My theory turned out to be inaccurate. I have since discovered that he inherited his South Asian DNA from his father, my maternal grandfather, Simpson Reed (1881-1955).


My Uncle’s 23andMe Ancestry Composition

Fast forward to two months later. In June, I finally identified the father of Granddaddy Simpson Reed’s mother Sarah Partee Reed; she was born into slavery around 1852 on Squire Boone Partee's plantation in Panola County (Como), Mississippi.  DNA matches, oral history, and genealogy research finally pinpointed Prince Edwards (born c. 1830) as Grandma Sarah's father. Read more about that discovery HERE. Grandpa Prince had been enslaved by William Edwards Sr., who was Squire Partee's father-in-law and neighbor. Along with that discovery was the DNA confirmation of a brother of Prince named Peter Edwards (born c. 1835). Uncle Peter and his 12 children settled in Oklahoma by 1910. This DNA discovery enticed more of Uncle Peter's descendants to take the 23andMe test. Collectively, our DNA results are revealing some interesting things about our family history.

Presently, four descendants of Uncle Peter Edwards have taken the 23andMe test. Three have taken the AncestryDNA test. Three other descendants of Uncle Peter recently ordered 23andMe kits! My mother and I, her brother and sister, their paternal first cousin, and three second cousins make up the eight descendants of Grandpa Prince Edwards who have tested with 23andMe thus far. Comparing our DNA in 23andMe with the four currently tested descendants of Uncle Peter has revealed that my uncle inherited that South Asian DNA from his great-grandfather, Prince Edwards!

Being direct evidence, three matching chromosome segments between Uncle Peter’s great-grandson Brian Edwards and three of Grandpa Prince’s descendants were on sections where South Asian DNA exists. In other words, Cousin Brian matches my uncle John Reed on chromosome 2, from point 209 to 216 Mbp (6.3 cM). Both have South Asian DNA in this section of their chromosome 2. Cousin Brian matches my mother’s paternal first cousin Armintha on chromosome 7, from point 3 to 20 Mbp (30.7 cM). They both have South Asian DNA in this section of their chromosome 7. Also, Cousin Brian matches my mother and her sister on chromosome 10, from point 122 to 127 Mbp (11.5 cM). All three of them possess South Asian DNA in this section of their chromosome 10. This clearly indicates that they all inherited their South Asian DNA from a common ancestor – one of the parents of Prince and Peter. Additionally, all descendants, except two, had South Asian DNA, from 0.1 to 1.8%. I also noticed something else of great significance. All of us, except my uncle, also had Southeast Asian DNA, ranging from 0.1 to 1.1%. Interestingly, GEDmatch’s Dodecad V3 Admixture Proportions tool shows higher Asian percentages for each of us.


Uncle Peter Edwards’ great-grandson Brian shares a matching chromosome segment in his yellow region (South Asian) of Chromosome 2 with my uncle, who is a great-grandson of Grandpa Prince Edwards.

To be sure of the commonality of having South Asian DNA, I looked at the ancestry compositions of many of my other 23andMe DNA matches of African descent. A small percentage of people possess South Asian DNA. Therefore, having this DNA reflected something. What was it? Did we have an ancestor from India or Pakistan? Or was this South Asian DNA an indicator of something else? On my father’s side, I had already become aware that ancestors from Madagascar, an island located 250 miles off the southeastern African coast of Mozambique in the Indian Ocean, may transfer Southeast Asian DNA to their descendants. What about South Asian DNA?

T.L. Dixon, a DNA scholar in the Malagasy Roots Project Facebook group, confirmed that South Asian DNA may be an indicator of a Madagascar ancestor. He further stated, “The range seems to be from 0% to 25%, based on my family's Malagasy ancestors….You should also note the Southeast Asian clusters very closely to South Asian (India subcontinent), so the algorithm may show percentages in both categories.” Another DNA scholar, Teresa Vega, who has also extensively researched her Madagascar ancestry, also explained that she has both Southeast Asian and South Asian admixtures in her ancestry composition. Her extensive research can be read HERE.


The ancestry composition of a Malagasy shows 22.2% South Asian DNA
and 20.5% Southeast Asian DNA
(Courtesy of TL Dixon)

Of the approximately 450,000 enslaved Africans who were transported to America over the course of the transatlantic slave trade, only about 4,800 of them were from Madagascar. That is way less than 1%. They were transported via 17 documented slave voyages into New York and Virginia from Madagascar. Of that total, from 1719 to 1725, around 1,400 enslaved Africans from Madagascar were disembarked into Virginia through the Rappahannock and York River ports. Additionally, more were transported to the Caribbean, especially Jamaica and Barbados. In Exchanging Our Country Mark, Michael Gomez describes how those particular Africans transported into Virginia were "yellowish" in complexion and had hair like a "Madagascar's" (p. 41). Madagascar’s inhabitants are called the Malagasy people, and they speak a language by that name. Sources note that many of the Malagasy people possessed light skin and facial features very akin to people in Southeast Asia and Indonesia. Many others possessed darker skin and curly hair. Geneticists have determined that all of the Malagasy people descend from ancestors from Africa, as well as from Asia, specifically Borneo (Source). As time passed in America, Malagasy Africans were often and mistakenly labeled as “Indians,” or “Black Indians” or even “Native Americans.” Some may have even become labeled as “Blackfoot Indians.”

Interestingly, my great-grandmother Sarah was rumored as having Native American ancestry. Even one of her sons possessed “cold black,” curly hair that many considered to be a Native American trait. Turns out, that was most probably a Malagasy trait, not the Cherokee Nation. As demonstrated here, Grandma Sarah’s Madagascar roots came from her father, Grandpa Prince Edwards. Oral history revealed that his father was likely an African named Luke Edwards (born c. 1790), who was transported to Virginia from Africa, and eventually taken to Panola County, Mississippi. Oral history collected by my cousin Jeffrey O. Green Ogbar also relayed that Luke’s African name was written down in family records as “Ogba(r) Ogumba.” The name itself suggests Ghana or Nigeria origins, and past DNA testing earmarked Ghana as his origins. Further Y-DNA testing (67 markers) may confirm his origins soon. Therefore, this Madagascar ancestry likely came from Grandpa Prince & Uncle Peter Edwards’ mother. Her name, identity, and actual birthplace in Georgia are currently being confirmed. Stay tuned.

Malagasy Women in Madagascar

Slave Ancestral Research: Unearthing your Family’s Past Before the 1870 Census


The Black Caucus of the American Library Association (BCALA) published this second article in their latest newsletter, BCALA News, Summer 2015, Volume 42 Issue 3, pp 41-46. I am reposting it here on my blog. This article can also be read at the following link: http://www.bcala.org/Summer_BCALA_Newsletter/#p=40

You have thoroughly researched your African-American roots all the way back to the 1870 U.S. census. You have even read an article, book, or two about the institution of chattel slavery here in America. Now you are wondering what to do? How can you trace your family history back into the slavery era? How do you find and document your enslaved ancestors? Part two of this genealogy series answers these questions.

First and foremost, you must determine if your African-American ancestors were enslaved. Elderly relatives may be able to shed some light. You can also determine if your ancestors were free or enslaved by researching the 1860 U.S. census. If you find your ancestors in the 1860 U.S. census, residing in a slave state, then your ancestors were “Free People of Color” (FPOC).  Only a small percentage of African-American families, especially in the South, were actually free before the Civil War. Historians have estimated that more than 200,000 FPOC were in the South and in the North before the Civil War. However, most people of African descent here in America were enslaved, especially in the South. More than 4,000,000 were enslaved in the South when the Civil War began in 1861.

If you have successfully located your ancestors in the U.S. census records, all the way back to the 1870 U.S. census, then you have successfully reached the point known in the genealogy world as the “1870 Brick Wall.” If your ancestors were enslaved during and before the Civil War, there is only one way to knock down this infamous brick wall. You must find the name of the last slave-owner to research for information about your enslaved ancestors. This is imperative. Slave ancestral research cannot be conducted without knowing the name of the last slave-owner.

During the early years of my genealogical journey that began in 1993, I presumed that the surnames of nearly all African Americans came from the last slave-owner. While researching my family roots, I found that to not be true.  Some former slaves took the last slave-owner's surname, but a lot of them did not.  Many emancipated people not only chose different surnames after slavery, but many people had surnames on farms and plantations that were concealed from most slave-owners. In The Black Family in Slavery and Freedom, 1750-1925, historian Herbert Gutman quoted the following from the 1865 diary of Eliza Frances Andrews, a slave-owner’s daughter in Georgia, “I notice that the negroes seldom or never take the names of the present owners in adopting their ‘entitles’ as they call their own surnames, but always that of some former master, and they go back as far as possible.” (pg. 256) FamilySearch.org, the genealogy website maintained by the Church of Jesus Christ of Latter-day Saints, reports that only 15 percent of former slaves retained the last slave-owner’s surname. The statistics vary on this subject. However, the general consensus, based on a number of sources, indicates that the number of people who did not take the last slave-owner’s surname is greater than the number of people who did.

Here are seven other important facts to remember when starting your quest to document your enslaved ancestors:

1. Slavery ended in 1865, in most areas of the South.
2. Husbands and wives were not always enslaved on the same farm or plantation.
3. A number of African Americans and their families were enslaved by the same family for several generations.
4. Many enslaved people had multiple owners.
5. Some African Americans chose surnames not affiliated with any slave-owner.
6. Slave-owners acquired slaves through the following sources:
a. Estate sales
b. Public Auction, Slave markets, or independent sellers
c. Sheriff sales
d. Inheritance from family members (fathers, fathers-in-law, uncles, grandfathers, etc.)
7. If one of your enslaved ancestors was “mulatto,” and you have no oral history about this ancestor’s parentage, don’t immediately conclude that the slave-owner was the father.

With genealogy, especially slave ancestral research, one is often faced with direct evidence vs. indirect evidence. Evidence only arises when the researcher asks a specific question and then considers whether the information found in a particular record answers that question. Direct evidence is information that directly answers a question, such as ‘what year was Prince born,’ without a need for other evidence to explain or interpret it. Conversely, indirect evidence is circumstantial information that requires additional evidence to devise a reliable conclusion. Of course, direct evidence usually carries more weight than indirect evidence. However, with slave ancestral research, many forms of direct evidence that emphatically proves family relationships, birthplaces, and other happenings are often non-existent because slaves were merely considered “property” and not human beings. Indeed, a number of researchers have been very fortunate to find pieces of direct evidence, in the form of old family letters, diaries, ledgers, Bibles, etc.

With this background information, here are seven basic steps to begin your slave ancestral research journey.

Step 1 – Talk with your kin again.

To begin the journey of finding and documenting enslaved ancestors, you should talk to elderly family members again. I say “again” because you should have already conversed with family elders during the beginning stages of your genealogy research. Record their memories of past family members, especially the ones who lived during slavery. Inquire if the family’s surname has always been used by the family, or if at one time, the surname was said to have been different. If so, record that surname because it will likely serve as a great clue in your quest to find and document your enslaved ancestors. Record any special stories that were passed down in the family, especially if the events happened during slavery. Verify where the family resided during and after slavery. Chances are good that your ancestors remained close to the farm or plantation where they had been enslaved. Note the names of other family members or kinship with other families with other surnames. Those surnames may also serve as great clues. 

Step 2 – Study the Neighborhood.

Once you have found your ancestors in the 1870 U.S. census, go back and study the neighborhood. Look at the white families who lived near your ancestors for suspects. I often advise people to scroll at least the first ten pages before and after your family in that census. As mentioned in the first article, many African Americans on the same 1870 U.S. census pages had likely lived together earlier as a family group on their former enslavers’ farms and plantations. As late as 1870 and further, they continued to depend upon these relationships, even though some people were not blood-related. In 1870, you may often run across other families in the area with the same last names as your ancestors. Some of them may have been blood relatives, and some were not. Elder family members may know which families were blood-related. More importantly, the goal is to also find any white persons who may have been the last slave-owner. Your examination of the neighborhood for clues is a methodology called cluster genealogy. Becoming familiar with the 1870 neighborhood, i.e., family, friends, and associates, just five years after slavery, often reveals great clues to determining who the last slave-owner may have been. Additionally, increase your knowledge about the area and county where they resided through published sources.

Step 3 – Research the 1850 and 1850 Censuses/Slave Schedules.

Armed with clues gained from conducting cluster genealogy, research the 1850 and 1860 slave schedules for the county where your ancestors were living in 1870, to see if any suspected persons owned slaves. Highly suspected persons are whites with the same surname that your ancestors chose to retain, since many people chose to keep the last slave-owner’s surname. However, there is one problem with slave schedules. Outside of identifying the names of potential slave-owners, many researchers feel that the 1850 and 1860 slave schedules are fundamentally useless. Why? When slave schedules were added to the U.S. federal census in 1850 and 1860, census enumerators were not required to list each enslaved person by name.  The name of the slave-owner was reported, with only a scanty description of each slave – age, sex, and color. Enslaved people, age 100 and over, were supposed to be named in the 1860 slave schedules, but only some of them had their names recorded. Despite this inhumane act of not reporting our enslaved ancestors’ names, the slave schedules can provide a plethora of clues. Compare the age, sex, and color of the slaves to that of your ancestors. Also, research the 1850 and 1860 census records to see if there were any white families with the same last names.  Some people were omitted in the slave schedules.

Step 4 – Research the Suspected Slave-owner’s Family.

You may have to do as much (or more) research on the last slave-owner and his family in order to find your enslaved ancestors. Note the following key facts about the suspected slave-owning family.

1. Pay attention to migration patterns. Note the birthplaces of the possible slave-owners to see if they match the birthplaces of your ancestors.
2. Gather the following information on the slave-owner. 
A. Year and place of death 
B.  Maiden name of wife 
C.  Birthplace
D.  Children’s names and the names of sons-in-law
E.  Parents’ names and their dates and places of death.
3. Scour the Internet for others who are researching the same family, i.e. genealogy message boards and family trees on Ancestry.com.
4. Read county history books to see if there are any written histories on the slave-owning families. 
5. If a possible female slave-owner was found in the censuses and slave schedules, she was likely a widow and her husband may have been the previous slave-owner. Research to determine the name of her deceased husband and his date and place of death.
6. Check the historical society in the county where your ancestors were enslaved or the State Archives to see if any plantation records may exist for that suspected slave-holding family.

Step 5 – Research County Court Records.

Enslaved African Americans were considered “property,” like horses, cattle, furniture, etc. Many of the enslaved were recorded in court records by their first names for any transactions that affected their ownership.  Wills, probate and estate records are the most valuable resources in tracing enslaved ancestors. They often contain the names of slaves frequently listed in the wills and estate inventories. Once you have found the name of a suspected slave-owner, check to see if he left a will. Also, search for his probate and estate records.  When a person died leaving a will, he died testate; his estate was distributed according to his will. These distributions were recorded in the estate records. When a person died without leaving a will, he died intestate. However, his property was distributed according to the inheritance laws of the State. A court-appointed administrator was responsible for taking a complete inventory of the estate. If the person died testate or intestate before 1865, and he was the owner of slaves, his court records should include the names of his slaves, as well their ages and/or value.

Other rich resources in county court records include the following:

1. Probate/Estate Records, Slave Inventories and Appraisements — when slave-owners died, their estates had to be settled. Slaves were often named in inventories and appraisements of the estate.
2. Deed Records — Bills of sale, deeds of gifts, and deeds of trust show the transference of slaves. 
3. Civil Court Cases — Research these records to see if the slave-owner was involved in any lawsuits that may have involved the slaves.
4. Tax Records – some counties’ tax records may list slaves and their monetary value.

These records can be found at the courthouse in the county where the person died. Most state archive departments have these records on microfilm. Also, microfilms containing wills and estate records can be ordered through your local or nearest Family History Center. Many county court records may also be found online, on sites like FamilySearch.org, Ancestry.com, Fold3.com, AfriGeneas.com, and others. Specifically, Ancestry.com and FamilySearch.org are continuously digitizing more of these records and adding them to their online accessible databases.

Step 6 – Research Other Sources to Determine or Verify the Last Slave-owner.

1. Civil War Pension Records – see www.nara.gov.
2. Freedman’s Bank Applications – see www.ancestry.com or www.familysearch.org.
3. Freedmen’s Bureau Records – see www.discoverfreedmen.org.
3. Southern Claims Commission Records – see www.ancestry.com or www.fold3.com.
4. Slave Narratives
5. Church Records
6. Inquire about unique records for your state at your State Archives.
7. Donated family papers – check your local archives, your state archives, and your local historical society.

Step 7 – Read slave ancestral research case studies and genealogy blogs, books, articles, etc.

Although I have placed this as the last step, it can actually be one of the first steps. Slave ancestral research is not an exact science or does not entail a straightforward methodology, even though I list seven methodical steps in this article. Many people have found and documented their enslaved ancestors in a number of ways, utilizing a lot of records. You can garner much insight by reading cases on how enslaved ancestors were found. My two books, Mississippi to Africa: A Journey of Discovery and 150 Years Later: Broken Ties Mended, offer two extensive case studies on how my families were traced back well into the slavery-era. One of the purposes for writing these books was to provide readers with solid examples of slave ancestral research. Also, my blog, Roots Revealed, contain many posts on how enslaved ancestors were documented. See www.rootsrevealed.com. Genealogist Robyn Smith’s new book, The Best of Reclaiming Kin: A Genealogy Blog, offer great cases as well.

Additionally, several instructional books are available that outline methodologies for slave ancestral research. Those books include the following:

1.     Finding a Place Called Home by Dee Palmer Woodtor
2.     A Genealogist’s Guide to Discovering Your African-American Ancestors by Franklin Smith and Emily Croom

Slave ancestral research is not easy. It requires time, money, patience, and knowing what resources are available. Understanding how others tackled their genealogical puzzles can provide researchers with “road maps” to their own enslaved ancestors, who are waiting to be found. Last but not least, never give up. If you become too easily frustrated and give up, your ancestors will remain buried.