2000 – 07 July Newsletter – GRF

Sections in this issue:

1) Redbones Expanded into Atascosito District Of Southeast Spanish Texas in 1821;
2) William Gowen Killed by Blow From Kinsman in Fistfight;
3) Seaborn “Cebe’ Goins Killed by Indians At Salt Gap, Texas in 1861;
4) Dear Cousins.

All Gowen Manuscript Pages and Newsletters:   https://goyengoinggowengoyneandgone.com/gowen-research-foundation-pages-and-info/

Gowen Research Foundation
Electronic Newsletter

July 2000
Volume 3 No. 7

By Don C. Marler
Editorial Boardmember
HC53, Box 345, Hemphill, Texas, 79548
409/579-2184 dcmsmm@inu.net

Part III

1)  Redbones Expanded into Atascosito District Of Southeast Spanish Texas in 1821

REDBONES IN TEXAS

George Orr moved from Louisiana to the Atascosito District
of southeast Texas in 1821. He had previously served as a
captain in the Magee-Gutierez expedition against Spanish
held Texas in 1813, which was an attempt by a private par-
amilitary group to wrest Texas from Spain. He was born in
Pennsylvania but he may have been a Redbone. He married into
the Clark family which is likely a Redbone family in what
is now Calcasieu Parish, Louisiana. His background needs
further investigation. His home near Liberty, Texas was a
favorite stopping place for travelers.

The Ashworth family was living in Jefferson County when
Texas became a Republic in 1836. William Ashworth had
moved there from Louisiana in 1831, and many friends
and relatives followed him. The Ashworths immigrated to
Louisiana from South Carolina in 1799.40 During the Revo-
lution against Mexico, William and Abner Ashworth paid
Gipson Perkins and Elijah Thomas to take their places in
the Texas Army. The Ashworths were classified as “free
blacks” and were land and slave owners.

Judith Linsley and Ellen Rienstra state that, “There is
considerable doubt, however, that they were of black ori-
gin, as their features were apparently Caucasian. Thomas
Jefferson Russell, writing in 1910, suggested that they
were of Portuguese-Moorish descent, and Ashworth family
research has indicated that they were of French and Eng-
lish extraction.” By 1850 Aaron Ashworth was the richest
man in the [Jefferson] county.

Several of the so called “mulattos,” both men and women,
married whites and were mostly unmolested for such marri-
ages. However, tensions resulting from the execution
in 1856 of Jack Bunch, a cousin of the Ashworths and the
convicted murderer of a deputy sheriff, caused most of
the family to leave the area shortly thereafter.” The
killing of the deputy and hanging of Bunch caused a feud
between a group of whites known as Moderators and the
“free blacks” who then organized as the Regulators. The
Regulators included, among others, Sheriff Glover, Ben-
nett Thomas, John C. Moore, Joel Brandon, and Burwell
Alexander. Moore was caught counterfeiting money which
did nothing to ease tensions. His reproduction of a St.
Louis banknote was almost perfect.

Of the 63 free blacks living in Jefferson County in 1850,
38 were Ashworths. The Republic of Texas passed, in Feb-
ruary, 1840, a law which ordered all free blacks to leave
the state or be sold into slavery. Three petitions were
submitted to the Texas Congress by local whites protest-
ing the removal of the Ashworths. Petitions were also sub-
mitted supporting Elisha Thomas and William Goyens. Other
petitions from around the state were submitted. The result
was passage of the Ashworth Act in December, 1840 which al-
lowed all free blacks who had been in Texas when the Decla-
ration of Independence was made to remain in the state and
it exempted from expulsion David and Abner Ashworth who had
immigrated after the Declaration.

At least one Redbone, Daniel William Cloud, died at the
Alamo. Emily D. West, a mulatto, is reported to have great-
ly influenced the battle of San Jacinto, which resulted in
a victory for the Texians and ultimately freedom from Mex-
ican rule, by entertaining General Santa Anna in his tent
at the hour of attack. Was she a Redbone? Historians are
divided over the account of her role in winning the battle.

Jim Bowie and his party held off a group of Indians at the
so-called San Saba Mines near Calf Creek in Texas. He was
accompanied by Matthew Doyal. As a young man Bowie resided
in central Louisiana near where many Doyals of Redbone
heritage lived. Could one of them have accompanied him
to San Saba? Perhaps the greatest Indian fight ever
staged in Texas was the Linnville Raid culminating at the
Battle at Plum Creek. Among the people fighting in that
battle were those with the following Redbone/Melungeon
names: Owen, Archibald Gipson, Watts, James Bird, Hall,
Nichols and Joseph Wood. These areas need further research
to determine which Redbones, if any, were involved in these
battles.

Cynthia Ann Parker, raised as an Indian captive, the mo-
ther of Quanah Parker, Comanche Chief, was the daughter
of Parkers who came to Texas in the mid-nineteenth century
from Georgia by way of Tennessee and Illinois. Could she
have been of Melungeon extraction? What of the Texas out-
law Sam Bass? Was he a Redbone? The name suggests as much.
Should not these leads be explored for possible Redbone/
Melungeon connections?

A large group of Redbones settled on the west side of the
Sabine River in what is today Newton County, Texas. Some
of the family names in that area were Adams, Bass, Bennett,
Bond, Brack, Brown, Clark, Coleman, Cole, Collins, Davis,
Droddy, Hall, Harper, Hart, James, Johnson, Knight, Lee,
Lewis, Martin, Mattox, Moore, Nash, Page, Parker, Perkins,
Powell, Smith, Taylor, Thompson, Weeks, West, White, Wil-
lis, Williams, Woods, Wright, and Young.

Several members of the Goins family settled in Texas in the
1800’s along the Neches River and indeed over much of Texas.
Many other Redbone names appear throughout early Texas his-
torical writings in incidental mention.

The Cherokees had a tradition that when tribesmen disagreed
with the majority on serious matters they were allowed to
leave the tribe in peace. In 1721 such a group of Cherokees
moved west to the Rocky mountains where they lost contact
with their eastern kinsmen. Almost 100 years later Chero-
kees began appearing in the Neutral Zone and by 1820 they
moved into Spanish held Texas. Among the names of the east
Texas Cherokee settlers were Duwali, [aka Colonel Bowls]
Gatunwali, Fields, Bowls, Bowles, Boles, Brown, Chicken
Trotter, Corn Tassel, The Egg, Harris, Harlin, Cuktokeh
Jolly, Kanati (Long Turkey), Nekolake, Oosoota, Piggion,
Saulowee (Tsulawi), Tahchee, Talontuskee, Talihina [Mrs.
Sam Houston], Toquo [Turkey], and many others. Dr. Ken-
nedy has identified Duwali as a Turkish word meaning
“great leader. The Cherokee Duwali was a chief among the
east Texas Cherokees.

REDBONE CUSTOMS

Little has been recorded about the customs of earlier Red-
bones in Louisiana. A group has recently formed to study
such matters. Hopefully, some of the old beliefs and cus-
toms can be retrieved and recorded. Meanwhile, a few such
beliefs follow. It should be noted that not all Redbones
followed all the customs or shared all the beliefs or su-
perstitions. Likewise, many such beliefs were shared by
local whites and blacks. Indeed some sound like African
or West Indies voodoo.

An example of a voodoo tinged belief is the reading of the
scripture Ezekiel 16:6 to stop bleeding. Only special peo-
ple were supposed to know and practice this magic. The au-
thor has also heard this belief from whites and east Texas
blacks.

One Louisiana Redbone man, Sam Stasby, was said to be able
to prevent babies from dying from “Boll-Hives” a form of
“infected heat”. The process had to be implemented before
the baby was 10 days old. The tools were a razor, a blue
quinine bottle, a sulphur match, and a silver spoon. An
“X” was cut on the baby’s back with the razor then the
match was struck and placed in the bottle. The mouth of
the bottle was placed over the cut and the burning match
created a suction which drew out a few drops of blood.
This blood was put in the silver spoon with a few drops
of the mother’s milk and this was fed to the baby.

Another man named Doyle/Dial/Doyal “cured” the asthma of
his young daughter by putting a lock of her hair in the
split branch of a willow tree. As the tree grew and heal-
ed she outgrew her asthma.

Some words and speech patterns among Redbones are inter-
esting. One word the author heard as a young man was
b’live for believe. In the 1940’s and 50’s when a Red-
bone didn’t know the answer to a query he may have re-
sponded with “now aah”.

LOUISIANA REDBONES TODAY

Rivers, swamps, and limited occupational opportunities
are no longer barriers to communication, commerce, soc-
ialization, and marriage between Redbones and members of
the dominant culture. When the author was growing up in
central Louisiana horses, wagons and buggies were more
available than automobiles. He lived 13 miles from West-
port, the site of the famous fight, and where many Red-
bones lived. To make the trip to Westport would have been
an all day affair involving strenuous labor.

The two communities were separated by a river, bad roads,
and poor transportation. Today paved roads, good automo-
biles, and telephones coupled with a more enlightened at-
titude on the part of both groups, an attitude tempered
by a half century of being brought together by the whip-
lash of hunger during the depression, logging camp days,
WPA and CCC programs, WWII and other military conflicts,
has resulted in greater integration of the two groups.

While many Redbones have moved to cities all over the
state and indeed over the world and now have jobs from
menial to “high tech” and from commercial to academic and
professional, many still live in sparsely populated rural
areas dominated by members of their clan. In the central
Louisiana area the timber industry is still a main source
of labor for
many.

The primary religion among Redbones is Baptist followed
by Pentecostal. Most are Democrats and many are politi-
cally active.

Marriage was once almost exclusively an in-group activ-
ity; now marriage outside the group is much more common.
Employment and educational and religious activities are
commonly shared between the two groups. Many religious
leaders in central and southwest Louisiana come from the
Redbone community, and that leadership is much wider than
just in the Redbone community. Indeed, Redbone religious
leaders were influential in the “regular white” religious
community long before they were accepted generally in
white society. Rev. Joseph Willis, discussed earlier, set
the precedence for this acceptance.

In the 1940’s and 50’s church sponsored gospel singing
schools and singing conventions enjoyed great popularity
in rural Louisiana. The singing schools taught music in
the shaped note style. Redbones were enthusiastic partic-
ipants in these activities and some excelled at both
teaching and singing. Rev, O.C. Thompson, a Pentecostal
minister, taught singing schools over much of the state.

Redbones who have remained in traditional Redbone commun-
ities are not noticeably more impoverished now than their
counterparts in other similar communities in the white
rural areas; nor do they live a significantly different
lifestyle, the still wary attitudes toward the dominant
culture notwithstanding. The above generalizations are the
author’s impressions and not based upon established data.

IN CONCLUSION

While the term “Redbone” has been used in a derogatory
manner in the past and its use was the occasion for num-
erous altercations, it is increasingly more accepted today
and there is anecdotal evidence that Redbones are begin-
ning to take pride in their heritage. Two books, The
Cherry Winche Country and The Melungeons: Resurrection
of a Proud People, have been popular with them in the
past few years. Interest in genealogy is becoming popu-
lar among Redbones as it is all across America.

Louisiana Redbones have traditionally known little about
their heritage. Social scientists have neglected studying
or recording their folkways. Little has been written about
them either from a positive or negative view point; they
have been largely ignored in the literature. “Redbone
Woman,” a novel written in 1950, certainly does not de-
scribe the Redbone of today and perhaps presented an over-
drawn picture of Redbones of earlier times. The only other
piece of literature, except Crawford’s account, known to
this author is a short story entitled simply “Redbone.”
It contains many inaccuracies and is somewhat divisive al-
though it does have some redeeming features.

An informal group has been formed to study the central Lou-
isiana Redbone community and to record some of its folkways
and genealogy. Perhaps a report can be made at a later time
on the activities of this group.

In the book “Red Bone Woman” Mr. Randall, the regular white
husband of Tempie, his Red Bone wife, said to his son — a
son by his first wife now deceased. “And after a while it
came to me that I was becoming a little less prejudiced
about them as I came to understand them better. But my
prejudice doesn’t go down as fast as my understanding in-
creases.” The son, George, said “Maybe if the race prob-
lems are ever solved it’ll turn out to have been more a
matter of forgetting than of understanding.”

At first blush this interchange seems profound and in a
way it is, but forgetting raises the specter of ignorance
of one’s past assuring that one will relive it. Perhaps
the son was using forgetting as forgiving which is easier
and safer. Is not understanding the underpinning of both
forgetting and forgiving? Regardless, once having under-
stood one must move on to something else. Obsessing over
the past is its own reward and its only reward.

In the fullness of time, perhaps we who are interested in
the story of the Redbones/Melungeons can look beyond the
history of prejudice, mistreatment, hate and lawlessness
and the resulting hurt, poverty, suffering and ignorance
to the resurrection of pride – as in “The Resurrection of
a Proud People.”

Endnotes

1. Maida Owens, “Louisiana’s Traditional Culture.” This
was written for publication in the Folklife Program’s up-
coming publication by the University Press of Mississippi
entitled: “Swapping Stories: Folk Tales From Louisiana.”

2. The Calcasieu River, spelled in earlier times, Quel-
queshue, is named after an Indian Chief, Calcathouch,
which meant Crying Eagle. This account is given in “The
Atakapa Indians of Southwest Louisiana,” in “Kinfolks,”
Vol. 17 No. 3 pp., 90-92.

3. James L. Guthrie, “Melungeons: Comparison of Gene
Frequency Distributions to Those of Worldwide Popula-
tions” Tennessee Anthropologist Vol. XV, No. 1, Spring
1990, pp.14- 23. If the English are omitted from the
definition a problem arises with at least one Redbone
family. Joseph Willis came to Louisiana with perhaps more
definite knowledge of his ancestors that most Redbones.
He claimed his father was English and his mother an In-
dian slave. He was born a slave.

4. William H. Gilbert, Jr. “Race, Cultural Groups, Soc-
ial Differentiation,” Social Forces, (May 1946), pp. 438-
447. And William H. Gilbert, Jr. in “Surviving Indian
Groups of the Eastern United States,” Annual Report
Smithsonian Institution, 1948, pp., 407- 438. Gilbert
apparently relied heavily on the classic novel, “Children
of Strangers,” by Lyle Saxon, which is clearly about the
Cane River Creoles and is not at all about Redbones.

5. Marler, Don C. and McManus, Jane P. eds. “The Cherry
Winche Country. (Woodville, Texas: Dogwood Press, 1993).
This book was circulated in typescript until edited and
published in 1993. The main part of it was written by
Webster Talma Crawford in approximately 1932. It was en-
titled: “Redbones in the Neutral Strip or No Man’s Land,
Between the Calcasieu and Sabine Rivers, in Louisiana
and Texas Respectively, and The Westport Fight Between
Whites and Redbones, For Possession of This Strip on
Christmas Eve, 1882.” The editors mercifully shortened
the title.

6. Bergeron, Arthur W. Jr. “Dennis Haynes and His
Thrilling Narrative of the Sufferings of …the Martyrs
of Liberty of Western Louisiana”. Louisiana History
(Winter 1997 Vol. XXXVII No. 1). The book Bergeron re-
ported on is very rare. The title is: “A Thrilling Nar-
rative of the Sufferings of Union Refugees, and the Mas-
sacre of the Martyrs of Liberty of Western Louisiana:
Together With a Brief Sketch of the Present Political
Status of Louisiana, As to Her Unfitness for Admission
into the Union. With Letters to the Governor of Louisi-
ana and Noted Secessionists in That State, and a Letter
to President Johnson on Reconstruction. .

7. Jefferson County has since been divided and the pri-
mary area in which the Ashworths lived is now Orange
county near the Sabine River. The largest city in Jef-
ferson county today is Beaumont.

8. Bill Groneman, “Alamo Defenders” (Austin: Eakin Press,
1990). Dr. Tommy Johnson has interviewed members of the
Cloud family who are members of the Louisiana Redbone com-
munity. They verify that this family member was at the
Alamo.

9. C.F. Eckhardt, “Texas Tales” (Plano: Wordware, 1992),
pp. 103-114). Martha Ann Turner, “The Yellow Rose of Texas”
(Austin: Eakin Press, 1976). See also James Lutzweiler,
“Emily D. West and the Yellow Rose of Texas,” paper pre-
sented at the Texas Historical Association meeting in
Austin March 8, 1997. Lutzweiler is at North Carolina
State University.

2)  William Gowen Killed by Blow From Kinsman in Fistfight

William Gowan and John Lewis were involved in a fistfight
which resulted in the death of William Gowan, according to
a newspaper article in “The Carolina Spartan” in its edi-
-tion of Wednesday, December 15, 1880. The article was
reproduced in “Old Spartanburg District Genealogy,” Vol.
2, through the courtesy of Dr. James L. Reid of Campo-
bello, South Carolina, according to the research of Bev-
erly Turner Smith of Smyrna, Georgia. The article read:

“Sunday evening the 6th instant, William Gowan, near In-
man, and John Lewis, the husband of his granddaughter got
into a quarrel, both being excited by whiskey, and Lewis,
about 25 years old, struck Gowan, who is about 69, over
the head with his fist. The females then ran out of the
house and do not know what took place afterwards. Monday,
Gowan was walking about in a sort of delirious condition.
Thursday evening he went to bed and remained in a coma-
tose condition until Friday night when he died. Saturday,
Drs. Dean and Chapman made a post mortem examination and
made oath Sunday at the Coroner’s inquest that Gowan’s
skull was fractured and that congestion of the brain took
place. Sunday, Coroner Ezell held an inquest, but the
verdict has not been published. Lewis has not been ar-
rested. He is a native of Georgia. Gowan moved from
Union County to Spartanburg County.”

 

3)  Seaborn “Cebe’ Goins Killed by Indians At Salt Gap, Texas in 1861

By A. B. Reagan
Brady, Texas, July 15, 1936

[This account was first published in “Handbook of McCul-
loch County, Texas.” Cebe Goins is identified as Sea-
born Goins, who was born in 1822 to Jeremiah Goins and
Sarofina Drake Goins who emigrated to Texas in 1834 from
Louisiana.]

Cebe Goins was the first white man killed by Indians in
what is now McCulloch County. This happened in May 1861
while camped in Salt Gap, and his body was buried on the
spot where he was killed.

During the spring of 1861, Cebe Goins who ranched on Rich-
land Creek, some five miles west of the present town of
Richland Springs went with neighbors, Nabors and Hysaw,
to the prairies lying immediately north of the Brady Moun-
tains for the purpose of catching wild horses. It seems
they were very desirous of catching two beautiful stal-
lions which had been spotted and were known to range in
that vicinity. The trip was made more for the sport of
catching these two horses than for the necessity of own-
ing them.

The hunt for the horses was made on a misty, rainy day.
Visibility was bad that day, and the men failed to find
the horses. They rode back into Salt Gap and camped for
the night under a forked liveoak tree which stood near
the little creek which wormed its way northward between
the two mountains.

Near the camp was a bunch of smaller trees, 40 or 50 yards
away where the men tied their horses for the night. Near
the camp was a little spring coming from under a rock
which afforded water for camping purposes. After supper,
they spread their blankets on the wet ground under the
liveoak tree, and all lay down to sleep for the night on
one pallet, all three sleeping in the same bed. Being
tired, they soon dropped off to sleep without the slight-
est knowledge that they had been watched from the moun-
tain peaks above them by a ruthless savage foe who sought
only such an opportunity to murder them while they slept.

During the night, a band of Indians had stealthily crept
into camp, untied their saddle horses and led them out in-
to the darkness. After this was done, the Indians then
crept up the little branch to a point within 40 feet of
the camp where the men slept in the quietude and shot a
volley of arrows into the sleeping forms. Cebe Goins hap-
pened to be sleeping on the side nearer the attackers, ly-
ing on his back with his arm thrown over his head. An ar-
row was shot through his body, under his arm. The man
sleeping next to Cebe was sorely wounded, but not fatally,
and the third man was not hurt. He immediately jumped be-
hind the liveoak tree and attempted to return the fire
with his pistol, but the gun misfired.

He helped his wounded companion flee into the darkness
which was their only shield. They immediately began
their return to the home of Cebe Goins where they made
their report after three days on foot.

There was at that time in San Saba County a company of
25 men under the command of Capt. W. R. Woods known as
“Minute Men.” They were men who were obligated to rush
at a minute’s notice to rendezvous in case of an Indian
attack. A portion of this company had their meeting
place at Richland Springs. When it was reported that
Cebe Goins had been killed, 10 of these rangers were im-
mediately into the saddle.

The distance to be traveled was about 50 miles, through
the wilderness and without a road to travel. The men
approached the Gap from the north side of the mountain
where they turned south into the Gap. In the company
was Cal Montgomery and 19-year-old Warren Hudson.

“When we rode in, the sun was reflecting off a bright ob-
ject about a half mile away,” recalled Montgomery, “and
we rode straight to it.” “It was a tin cup sitting on a
rock just above the little spring. There we found the
camp and the body of Cebe Goins lying on the pallet with
an arrow shot through his body, pinning the blanket to
his side. The body was so badly decomposed that it could
not be moved, and we dug a shallow grave beside the body.
We rolled the blanket around the body and placed it in
the grave.”

Forty-eight years later, in 1909, Cal Montgomery made an
appeal to the citizens of McCulloch County to place a
marker over the grave of Cebe Goins. Several search par-
ties went to the location, but the landmarks could not be
located after a half century. Even Warren Hudson, a mem-
ber of the burial party, went along on one search with
Jack and John Beasley, Newt Craig and A. B. Reagan, but
it, too was unsuccessful. Hudson, at that time, old and
nearly blind, gave a minute description of the site, but
he search ended in failure. He recalled that he cut an
arrowhead out of the forked liveoak tree where one of the
men took refuge behind when his pistol failed to fire.
The arrowhead had been driven into the tree so deep that
Hudson had to dig into it the full length of his pocket
knife blade before he could extract the arrowhead.

 

4)  Dear Cousins

I am doing research on the Goins families of Tipton Coun-
ty, Indiana as part of a larger historical project, track-
ing them from their old home in Patrick County, VA. The
Tipton County Goinses mostly descend from William & Pru-
dence Goins/Going, who left Virginia in the 1820s; were
enumerated in Shelby County, KY, in 1830; appeared in Ham-
ilton County, IN in 1840; and in Tipton Countgy in 1850.

A Hannah/Susannah Goings, presumably a sister of either
William or Prudence accompanied them and had a family of
her own (no evidence she was ever married).

Second-generation Goins men in Tipton County include
Richard, Mitchell, Allen, Frederick, and Killis, all of
whom had families. After 1870 the family begins to drift
out of the county, although some were still living in the
Windfall and Curtisville neighborhoods as late as the
1920s. I’d enjoy hearing from anyone researching these
folks.

Dr. G. C. Waldrep III
P.O. Box 687,
Yanceyville, NC 27379.
gcwaldrepiii@hotmail.com

==Dear Cousins==

I am looking for any information on the life or service
record of Charles Albert Gowin who was born 4-22-1844 TN.
He was enumerated in 1870 in Walker County, GA with his
first wife, Serena I. Evatt Gowin. He was an aide to Gen.
John Brown Gordon in the Civil War. Is there a roster or
county history which includes him somewhere?

Taryn Gowin
gowinathome@aol.com

==Dear Cousins==

On September 23, 2000, 8-5 the Savannah Area Genealogical
Associatiopn Fall Seminar, “Pioneers of Georgia” will be
held at Savannah Technical College, 5717 White Bluff Road,
Savannah, Georgia. Registration before September 15 is
$35 and $40 after. Speakers will include Carrie Adamson,
Kimberly Bass Ball, Alvie L. Davidson, Sonny Dixon, Rob-
ert Scott Davis, Jr., Jennifer Schmidt, Kenneth H. Thomas,
Jr. and E. L. “Boe” Williams.

Contact Nancy Birkheimer
NBSAV@aol.com.

==Dear Cousins==

I’m just starting some genealogy research and am looking
for any solid information on relationships to the follow-
ing people:

(1) Ada Goins Evans, b. 9-15-1895; d. 1991, MO; married
Benjamin Harrison Evans.

(2) Floyd Raymond Evans (Ada’s son) — b. 2-18-1918, MO; d.
12-1984.

I believe Ada and her husband lived in or around Nettleton,
Caldwell County, MO. Benjamin Harrison Evans may have died
c1946 in Chillicothe, Livingston County, MO.

Thanks in advance,

Marcus Evans
blaidd_du@hotmail.com

==Dear Cousins==

The National Archives and Records Administration, Great
Lakes Region, the Chicago Historical Society, the National
Park Service, Chicago and Salt Creek Civil War Round Tab-
les are cosponsoring their annual Civil War Symposium in
Chicago on Saturday, September 23, 2000. This year’s pro-
gram is “War on the Waters: Civil War Naval Operations.”
Details are available at:
http://www.nara.gov/regional/chisym00.html

==Dear Cousins==

My heart is pounding. The only thing I know about my John
Goins is that he fathered 4 children, George Riley, Andrew,
Lucy, who married Scott Walden in Hartford, Michigan and
my great-grandfather, Jasper Goins, 1856-1932.

My grandfather was Almond Tecumseh Goins, 1888-1971. He,
his father, Jasper and my dad, Jack Clark Goins were car-
penters and built many homes and post-and-beam barns in
the Sodus/Eau Claire, Michigan area.

I have very little more information, except a few pictures
of Jasper, one beautiful photo of Lucy and, of course,
pictures and stories of my grandfather, Almond and father,
Jack, who is still alive and well. And, yes, our heritage
has never been a topic of discussion. However, I have sib-
lings and cousins who are interested. Maybe if I can come
up with some information of my own, dad will “talk.”

Can’t wait to hear from someone who can stop this pounding.

Jackie Goins Hammond
nature@parrett.net

 

 

___________________________________________________________

NOTE:  The above information produced by the Gowen Research Foundation (GRF), and parts of the “Gowen Manuscript” they worked on producing.  It has tons of information – much of it is correct, but be careful, some of it is not correct – so check their sources and logic.  I’ve copied some of their information in the past researching my own family, only to find out there were some clear mistakes.   So be sure to check the information to verify if it is right before citing the source and believing the person who researched it before was 100% correct.  Most of the information I found there seems to be correct, but some is not.

Their website is:  Internet: http://freepages.genealogy.rootsweb.com/~gowenrf

There does not seem to be anyone “manning the ship” at the Gowen Research Foundation, or Gowen Manuscript site any longer, and there is no way to contact anyone about any errors.   The pages themselves don’t have a mechanism to leave a note for others to see any “new information” that you may have that shows when you find info that shows something is wrong, or when something has been verified.

Feel free to leave messages about any new information found, or errors in these pages, or information that has been verified that those who wrote these pages may not have known about.

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