I quite often here questions like, how expensive it is to hire a professional genealogist? Or, when do you know you need to hire a professional genealogist? Inevitably these discussions end with people making one of the following comments:
First, the claim that everything is online, so you don’t need a professional genealogist shows a lack of understanding genealogy resources. It is true that the digital world has become a major aid in the world of genealogy, however, thinking that everything is online is like being on a ship in the ocean, seeing an iceberg, and thinking the ice you see is all there is. The ice you see is only about 10% of that iceberg, 90% of it is under the water. However, even that iceberg isn’t all there is. From where did that iceberg originate? It likely came from a glacier or ice sheet, which are vastly larger than the iceberg. Genealogy records are much like that iceberg. There is what you can EASILY find online, but that is only about 10% of what is online, the ice above the water. The other 90% of what is online is much harder to find, the ice below the water. This is because it is often in databases that are not indexed, or searchable by name. While a digital image is online, without the proper experience it can take hours searching to find just one record. Then there is the question, are these all the records available? No, just like the iceberg came from a larger glacier or ice sheet, those records online came from a physical repository. Often these repositories have never had the personnel to fully digitize every record they have. This means someone must physically visit them to see what additional resources exist. It is with both the digitized, but unindexed, and offline records where a professional genealogist can be of great help. When asked to do specific research, the professional genealogist can use their skills to locate a single record, online or offline, in a fraction of the time that even a moderately skilled researcher can. Second, the claim that it is simply too expensive to have someone create your family tree overlooks the basic idea of genealogy. This claim builds off the idea that someone simply wants a chart of names and dates, and doesn’t really want to get to know the ancestors who made them who they are today. If the basic idea of genealogy is to learn about your ancestors, than the best way to do that is to study them yourself. However, at times everyone run into a brick wall. An ancestor they simply cannot get past, and this is where a professional genealogist comes into play. When you have hit that brick wall you find yourself with one of two choices:
0 Comments
Have you ever looked at a tombstone and seen the story of a person’s life in the stone? Perhaps you find their birthdate, the names of their spouse and children, a symbol for an organization they belonged to, their military rank and unit, or their death date. Combined, all these tell the part of the life story of a person. However, what if the story on the stone is false or misleading? Should the story from the tombstone be accepted at face value? Or, should it just be the starting point to find more sources that document the story? To answer this question, let’s look at the story of Private William Rufus Depew. A tombstone for Private Depew; located in the Chattanooga Confederate Cemetery, Chattanooga, Hamilton, Tennessee, identifies him as: Private William Rufus Depew Company D 29th Tennessee Infantry Confederate States of America 1841 January 28 1863 From this, his story would be, and had been repeatedly stated as, William Rufus Depew was born in 1841, likely in Tennessee. He enlisted in the Confederate Army where he served as a Private in Company D in the 29th Tennessee Infantry, and died in combat in Chattanooga, Hamilton, Tennessee, 28 January 1863. However, only part of this story is true. Was Private William Rufus Depew born in Tennessee in 1841? While the tombstone states he was born in 1841, and his membership in a Tennessee Division implies he was likely born in Tennessee, the 1850 and 1860 US Censuses help confirm this was likely true. In 1850 while living in District 1, Harlan, Kentucky, William R Depew was listed as ten years old and born in Tennessee. Further, in 1860 living in Walker, Hancock, Tennessee, he was listed as nineteen years old, born in Tennessee. Based on these two census records it appears Private William Rufus Depew was born between 1840 and 1841 in Tennessee, so this part of the story is likely true. For the next part of the story, did Private William Rufus Depew serve in Company D, 29th Tennessee Infantry? Fold3.com has the Confederate Service records for Private William R. Depew. These files do in fact state he did serve in Company D, 29th Tennessee Infantry. At this point the story appears to be true, as told by this tombstone, yet all is not as it seems. Here we must turn to the death date, January 28, 1863, and if Private William Rufus Depew was killed in Battle in Chattanooga, Hamilton, Tennessee, or if this part of the story is untrue. There were actually three Battles of Chattanooga, so the question then becomes which battle matches the death date for Private William Rufus Depew? The First Battle of Chattanooga was an Artillery bombardment of the city and the confederate forces stationed there on 7-8 August 1862. As this was a full four months before his death, this battle can be ruled out. The Second Battle of Chattanooga was another Artillery bombardment of the city on 21 August 1863, and as this was after his death, it can again be ruled out. The third was a series of battles called the Chattanooga Campaign or The Battles for Chattanooga 23-25 November 1863, once again months after his death. As the three Battles for Chattanooga were either several months before or after Private Depew’s death, he was clearly not killed during these battles. During this time, it was customary to bury soldiers where they died, so if he was not killed in combat in Chattanooga, how and where did he die? The answer to this question is also found in his Confederate Records on Fold3. In the file for Private William R. Depew, there is a record of his being listed in a casualty report at the Battle of Murfreesboro, Tennessee, 31 December 1862, also known as the Battle of Stones River 31 December 1862- 2 January 1863. In this report, he was listed as “slightly wounded”, so just under a month before his death Private Depew was injured in the opening day of the Battle of Murfreesboro, Tennessee, 100 miles away from Chattanooga. One final document from his Confederate file gives the final answer to this question, and the rest of his story. A letter from Academy Hospital Chattanooga, Tennessee, tells the tragic end to the story of Private William Rufus Depew: Academy Hospital Chattanooga Tenn Second Auditor of the Treasury February 1 1863 Sir Private Wm [William] R Depew of 29 Tenn “D” Died at this Hospital Janny [January] 28 1863 of Rubola [Rubella] leaving no effects As can be seen from these records, Private William Rufus Depew was slightly injured in the opening day of the Battle of Murfreesboro, or the Battle of Stones River. Following his injury, he was taken to a hospital in Chattanooga, Tennessee, where he contracted Rubella and died, not from combat but from disease. While a tombstone can tell us a lot about our ancestor’s life story, as the case of Private William Rufus Depew shows, that story should only be used as a starting point to find other records to verify the story. With an ancestry that is part Melungeon, but not having been to Newman’s Ridge outside Sneedville, Hancock, Tennessee since I was 5 years old, I have a few memories of old stories and my dad having to give his genealogy, when we would visit my grandparents, to enter the rocky road up the ridge. This has caused me contemplate why they are so secretive. In recent years I have spoken to a few family members trying to learn more about these people. However, I have received mixed results. Some would outright deny any links to being Melungeon, others would give vague answers at best. This caused me to research the history of the Melungeon people.
The first thing I noticed is stories change from one generation to the next. I looked at three different time periods to gain an understanding of why these people are so secretive, 1897, 1947, and 1970. Each period is covered by a reporter visiting the Melungeon people for a short time and interviewing several of them. Interestingly, items not mentioned in one period, or discounted as only mentioned by one person and not heard of by others becomes common knowledge by the next generation. This would indicate to me that ideas are being planted and accepted by the younger members of the community. One such example is the counterfeiting of $20 gold coins. C. H. Humble does not mention this in his visit in 1897 in the Woman’s Board of Home Mission: The Presbyterian Church in the U.S.A.1 Then in 1947, William L. Worden mentions in his article Sons of the Legend, in The Saturday Evening Post, mentions reading in a history about the Melungeon’s having counterfeited the coins, no one in the area actually knows of the story.2 Then by 1970, John Fetterman in Mystery of Newman’s Ridge, in Time Magazine reports several people speaking about the coin.3 It appears the history becomes more created with each generation adding what outsiders suggest. This is done to create a history for one that is missing. Two facts that appear common among the records are when white settlers came into the region a people were living there that were distinctly different in appearance from the white settlers. These people were often referred to as “Free people of color” as early as 1795, and the Melungen people were often accused of having African, or “Negro” blood. 4 These accusations of being, “not of pure blood” and the label of “free people of color” meant they could not be involved in court cases in the earliest days of settlement in Tennessee.5 With the lack of ability to claim land in court the best lands were taken and they were forced onto “the ridge” the worst farming land. While today DNA studies have been performed to determine the genetic ancestry of the Melungeon people it is limited to decedents of 6 families commonly accepted as the origins of the modern group called Melungeon’s. This is adding a whole new line to the story showing a mixture of African fathers and European mothers. As a result of this history I have discovered the Melungeon people are less a study of secretive people and more a study of the need for record keeping. Because the founding generations were illiterate the knowledge of their origins quickly became lost. With this knowledge lost each new generation took their hatred for their past treatment and stories that became introduced, and created new additions to the legend. References Fetterman, J. (June 26, 1970). The Mystery of Newman’s Ridge. Life Magazine. Retrieved February 7, 2014 from http://www.historical-melungeons.com/life.html Humble, C.H. (1897). A visit to the Melungeons. Woman’s board of home mission:Presbyterian Church in the U.S.A. Retrieved February 7, 2014 from http://historical-melungeons.com/humble.html Worden, W.L. (October 18, 1947). Sons of the Legend. The Saturday Evening Post. Retrieved February 7, 2014 from http://www.historical-melungeons.com/post.html 1 A Visit to the Melungeons, The Presbyterian Church in the USA, C>H> Humble 1897 2 Sons of the Legend, Saturday Evening Post, William L Worden, October 18, 1947 3 The Mystery of Newman’s Ridge, Life Magazine, John Fetterman, June 26, 1970 4 Sons of the Legend, Saturday Evening Post, William L Worden, October 18, 1947 5 Sons of the Legend, Saturday Evening Post, William L Worden, October 18, 1947 --------------- ------------------------------------------------------------ Mary Ann (Casto) Washburn died 7 February 1920 of the Spanish Flu in Monroe, Utah. There is an old saying, “History is doomed to repeat itself because we paid so little attention to it the first time around.” In essence, we do not learn from the past because we do not study the past. Instinctively, people think genealogists are immune to this because we spend so much time looking at the past; however, there is a dangerous pitfall in genealogy many fall into. This pitfall is focusing too much on the names and dates and not enough on the stories of our ancestors. Many look at genealogy and say, how far back can I trace my tree? Or, what famous people am I related to? Entire sectors of the genealogy world have been created for just such individuals, but these skip the history lessons these ancestors can teach. Often the idea goes something like, they lived such a long time ago, what can I learn from their story? After all, they didn’t even have cars, or electricity, or running water. Our lives today are so different. Yes, in many aspects our lives are different, but in many, they are also the same. As we are facing the pandemic of COVID-19, this is a great time to reflect on our ancestors’ lives and what we can learn from them. To do this, I want to use a case study from one of my own ancestors, Jesse La Vell Washburn. Jesse La Vell (LaVell as he was called) Washburn was born 16 May 1888 in Monroe, Utah, to Hyrum Smith and Caroline Wilhelmina (Christiansen) Washburn. On 12 January 1912, LaVell married Mary Ann Casto in Manti, Utah. As LeVell and Mary Ann began their lives together everything appeared happy for them. LaVell was self-employed as a carpenter, and became well known in his area for both his work ethic and skills with wood. They went on to have four children. At this point in their lives, all could not have been happier. When the Spanish Flu hit in 1918, it even passed over LaVell and Mary Ann’s family. While they did not have the internet and 24/7 news on television, they did have the newspaper and would have likely seen the impact of the flu not only on their community but the greater world around them. In many ways, LaVell and Mary Ann would have been much like we are today with COVID-19. Hearing of rising death counts, and having four young children, they likely would have been concerned every day about when the flu was going to strike their family. While there are similarities between how LaVell and Mary Ann felt in 1918 with how we feel today, there are differences in how they reacted. Rather than reacting with panic, LaVell and Mary Ann reacted with service to others. As they ran their own small farm, as a side for LaVell’s carpentry, LaVell delivered food to his neighbors that were impacted by the flu. Mary Ann made meals and delivered them to families that had wives and mothers that were too ill to cook. They did not hoard supplies thinking only of themselves, but gave to others who were in need. Little did they know this example would soon be returned. As the flu season of 1918/1919 ended, the Washburn family found themselves blessed to have had the flu skip over their household, and Mary Ann found herself soon expecting child number five. However, this calm was only a temporary calm, as the same strand of flu returned for the flu season of 1919/1920. This time, the Washburn household would not be so lucky. The first week of February 1920, found Mary Ann due any day while she fought the complications of the flu. In her weakened condition, the doctor feared Mary Ann and the baby would not survive both the flu and birth. Because of this, LaVell found himself spending his time using his carpentry skills to make a coffin for his dying wife and unborn child, caring for his dying wife, and caring for his four children all at the same time. Then on 6 February 1920, things took a turn for the worse as Mary Ann gave birth to their stillborn baby girl in Monroe, Utah. LaVell had not yet completed the coffin. As it was the cold of winter, their stillborn daughter’s body was placed outside in the barn to await the completed coffin and the possible death of her mother. The following day, 7 February 1920, Mary Ann passed away from the flu. LaVell now shifted his attention to caring for his four children, who just lost their mother, and finishing the coffin. While LaVell suddenly became a single father, he did not go through this experience alone. As he and Mary Ann had aided many families the previous year as they suffered through the flu, they now turned to him to provide his family with the aid and comfort he had once provided them. A neighbor who had a single daughter took care of his children while he finished the coffin. She then took the children during the day when he was able to go back to work, neighbors aided in plowing and planting his fields, and meals were made for the family so he did not have to work all day and then come home and cook. Just as LaVell and Mary Ann helped others through the first round of the Spanish Flu, others helped LaVell and his family through the second round. As I said in the beginning, history is doomed to repeat itself because we paid so little attention to it the first time around. However, that does not have to be the case. If we look to our ancestors’ stories, and how they handled similar situations to those we face in our lives, we can find that there is peace in serving others. We can see resilience rather than fear. In the darkest of times we can see charity which can lead us out of the darkness. While understanding the experiences of your ancestors can greatly help you understand both them and yourself, as time goes on, it’s often difficult to separate the facts from the family legends. Did great-grandpa really come to the United States through Ellis Island? Was his name really changed at Ellis Island? What was great-grandma’s time at Ellis Island really like? When we begin separating the facts from the myths, we can begin to better understand our ancestors, and ourselves.
Entering Through Ellis Island The first fact that must be determined is, “Did my ancestor really pass through Ellis Island?” The first step to answering this question is determining when your ancestor immigrated to the United States. Ellis Island opened in 1892 and ran for sixty-two years until it closed in 1954. If your ancestor immigrated during those years, it is very possible they went through Ellis Island. However, it is still not yet a fact. As New York was the most expensive port, many immigrants chose less expensive routes, such as first migrating to Canada or going to any other US port. If records linking your ancestor to New York cannot be found, these other options should be searched. Perhaps your ancestor skipped New York. The second fact to be determined is, “Although my ancestor entered through New York while Ellis Island was in operation, did my ancestor have to go through Ellis Island at all?” While a common myth is all immigrants that entered the United States through the Port of New York had to go through Ellis Island, the truth is very different. There were two tiers of immigration in the Port of New York:
You have found your ancestor did enter the United States between 1892 and 1954 and they were Second or Steerage Class. Then you’re in luck . . . they did go through Ellis Island. But, what was their life there like? Life On Ellis Island For The Vast Majority One of the biggest myths about Ellis Island is that life there was tough. Family stories are full of cases where names were changed, most people spent days at a time on the island, and people were mistreated. But how does this match up with the facts? At its peak, 1900-1914, Ellis Island had between 5,000 and 10,000 people a day enter the Island. However, life was not as it has often been portrayed. Of these, eighty percent passed through in a single day. So what did this day look like for them? Let’s walk you through the footsteps of your ancestor. While there were some variations, the basics were the same for everyone. Upon arrival, you entered the bottom floor where all your personal belongings were taken with the promise you would receive them back when you had completed processing. You were then directed to a staircase on the far end of the building. Little did you know, these stairs were the beginning of your medical examinations. Upon reaching the top of the stairs, and entering what was called the Great Hall, you found men waiting for you. If you were winded, simply from walking up the stairs, one of the men placed an X on your coat in chalk. Upon entering the Great Hall, you were directed to cross the room and take a seat. If you looked confused or disoriented, men would walk around placing an X on your coat in chalk. Now, when you are in a new country, in a crowded room (likely larger than anything you have seen before), and full of people speaking more languages at one time than you have ever heard before, who wouldn’t be a little confused? By now you might be asking, “Why are men placing an X on my coat?” This is actually part of the medical examination. The X identifies people for various additional medical screenings. However, this is just the beginning, not the end, of your time here. There are some who have been through it before and are trying to help people pass through the system. For instance, you might have someone notice an X on your coat and advise you to turn your coat inside out, thus hiding the further screening mark. As you sit on a bench on the far side of the Great Hall, you hear your name called and you approach a podium. A man stands there with the manifest for the ship you sailed on. This is the record used to verify your name. For the vast majority, remember eighty percent pass through in just one day, no other record will be made. This means your name was recorded at your port of departure and any changes to the spelling of your name were made when you left your home country, not at Ellis Island. Here the experience begins to differ for some, and what some perceive one way others experience a different way. If you are a wife traveling, either alone or with children, to be united with your husband, who is already in the United States, you are pulled out of the Great Hall by Ellis Island security. Now to some bystanders, this might look like you are being mistreated for traveling alone; however, to you, the case appears very different. You and your children, if you have any, are taken to a separate room where your husband is contacted. You are told a wife’s place is with her husband and you are escorted off the island so you can be reunited with your husband. A myth has just been created that wives traveling without their husband are treated poorly. When, in fact, the wife was processed more quickly and escorted to the main land to be with her husband. Perhaps you were one of the twenty percent that did not pass through the island in a single day. The two most likely causes were either you were discovered to have an illness or you were labeled LPC, Likely Public Charge. If you were determined to have an illness, you were sent to the infirmary and treated. Or, in cases where there was no treatment available, you were deported back home at the shipping company’s expense. If you were labeled LPC, it was determined you were likely to become a charge of the government because you either did not have the required funds on you, you had no friends or family in the United States, or you were incapable of working to support yourself. While on the surface this might appear to be immediate grounds for deportation, there were charitable organizations to help. If you could get one of them to vouch for you, you would be released to the organization. This typically would take several days to arrange. While stories about how families migrated to the United States get passed down from generation to generation, some details tend to change through various telling’s. As important as it is that we continue to tell these stories, it is equally important that we make sure we fully understand the experiences our ancestors lived, as they shape the way we live our lives today through traditions we create around these stories. By learning the true story of Ellis Island, many family stories can be reshaped to more fully tell the family story today. Have you seen the commercials for ancestral DNA testing where a person has thought there whole life they were one culture only to find out they are another? Perhaps a German is suddenly Scottish, or an Italian is suddenly Eastern European. Is that truly what our DNA tells us? At what percentage does our DNA override a lifetime, or even centuries, of heritage? Understanding ones past, DNA is an important tool, but it is not the only tool. Before we can use DNA to understand our past, we must first have a basic understanding of what it is and how it is used. There are three different types of DNA used in genealogy:
Y-DNA is passed along the direct male line. This makes it possible to trace a direct male descendant bake to a male ancestor on the paternal side. While Y-DNA has a very slow mutation rate, because it is only passed along the male line, every ancestor in that line must be a male to use Y-DNA. Autosomal DNA is the random pieces of DNA passed down from generation to generation. This is what most ancestral DNA tests look at. Because a person gets approximately fifty percent of their DNA from each parent, this gives an idea where the person’s ancestors originated. However, it does have its flaws if you try taking your culture from just these results. To illustrate these flaws, let’s take a look at four members of a family (identified as Mother, Son 1, Son 2, and Son 3) to see how ancestral DNA works.. While the Mother is the mother of all three sons, only Son 1 and Son 2 have the same father. All four family members were tested by the same DNA Company to insure the same testing standard. While the DNA Company has updated their result criteria, Son 2 has not updated his results and still shows the older testing categories. The Genealogical paper trail for this family indicates the Mother should be from England and Wales as well as Sweden and Norway. The father for Son 1 and Son 2 has little genealogical trail beyond himself, but is believed to have had Polish ancestry. The father for Son 3 has a genealogical trail that includes England and Wales, possible Native American, possible French, and possible African. Culturally all sons were raised under the culture of the Mother. As the following chart shows, the Autosomal DNA comparisons of the Mother to Son 3, and Son 3 to Son 1 are reasonably close for half-siblings; however, the comparison between Son 3 and Son 2 would appear to indicate little relationship. As can be seen, the Mother for this family has a high percentage of Autosomal DNA from England and Wales with the rest of her Autosomal DNA coming from Norway and Sweden. This matches her genealogy paper trail and the culture she was raised within. Son 1 and Son 3 both inherited higher England and Wales Autosomal DNA then the Mother, presumably due to the DNA of both fathers; however, Son 2 inherited no England and Wales Autosomal DNA. Alternately, Son 1 and Son 3 inherited very little Norway and Sweden Autosomal DNA while Son 2 inherited a high level of Scandinavian (Sweden and Norway) DNA. Finally, Son 2 inherited a high Europe West (France) Autosomal DNA while Son 1 inherited a very low France Autosomal DNA level. If each of these results were looked at individually, the results would appear as follows:
Understanding ones DNA is an important tool, but it is not the only tool. Because of the random nature in which we inherit Autosomal DNA, more than one individual in a family should be tested to get a full larger picture of what the Autosomal DNA truly says. Just because ones DNA says they have ancestors from Scotland that should not negate a lifetime, or even centuries, of heritage. Someone who had just began researching her family history once asked a question on a genealogy Facebook group, “what one habit do you wish you had developed from the beginning that would have saved you time as you researched?” While many good answers were given about tracking sources, it took a long time for one simple fact, based on an old Chinese proverb, to be mentioned, “The palest ink is stronger than the sharpest memory.” Very few beginning and mid-range genealogists use a research log to track what they searched, where they searched, and what was successful. So, what can YOU gain by using even the palest ink over your sharpest memory?
The Genealogy Squirrel Perhaps you’ve been here before . . . you are looking for the birth-date of an ancestor; let’s say a great-grandfather. It’s 8:00 PM and you’ve set aside two hours for research. As you begin researching you find a record, perhaps a census, listing a name you have never seen before. This new name is intriguing, so you start looking into this name. Four hours later you realize the following:
This trap often happens for one of two reasons; first, after finding this new information there is a fear of forgetting about it. A fear ones memory is not as sharp as one thinks it is. Second, in a battle of curiosity versus task at hand, curiosity usually wins. However, neither of these has to be true, and we can keep the squirrel from gaining our attention. With a research log, be it a simple beginners log downloaded from a site like FamilySearch.org (https://www.familysearch.org/wiki/en/Research_Logs)[1], or a more complex log created by a professional researcher, the new information can be:
The Genealogist’s Deja vu Perhaps rather than being squirreled you find yourself suffering from Deja vu with certain records, the feeling you have seen a record before, perhaps many times before? This is another common issue with research. Once again, let’s look at that ever elusive great-grandfather and his mysterious birth-date. You find a record you suspect might have the information you want, and you spend twenty minutes looking at the record. Suddenly, you realize you have seen this record before. Perhaps this is the third time you have looked at this record, only to come away empty-handed each time. You have now spent a total of an hour looking at a document that should have only taken twenty minutes. Again, a research log will save you this time. When used properly, a research log records not only the positive findings but the negative findings as well. With the positive and negative findings recorded, you can start every research session reviewing what you have viewed before. Now you can see what records worked and what records did not. What Should I Record While it is important to record what document you viewed and what you found, far more than this can, and should, be recorded. In addition to recording what documents you have viewed, you can record the following:
While at first using a research log appears time consuming, and it seems easier to simply go about your research at will, you can save a great deal of time down the road by using the research log. It places you in control of the records, rather than the records in controlling of you. A research log can remove the fear of forgetting to look into that person you just found living with your ancestor in a census, and allow you to set time aside in the future to look for that person while you keep on the task at hand. Most importantly, a research log lets you see, at a glance, items about your ancestor you might have otherwise missed, such as name variations used or migration patterns. So, follow the wisdom of an old Chinese proverb and use even the palest of ink to record what your sharpest memory might forget. [1] FamilySearch, Research Logs, FamilySearch.org, online Wiki, accessed 28 January 2019, https://www.familysearch.org/wiki/en/Research_Logs Fun fact; How many censuses have you looked at? Census records are often the starting point for genealogy research. Starting in 1850, U.S. Census records lists the names of those in a household, their age, race, and where they were born. This can often give both beginner and more experienced researchers quite a bit more information. However, are you gather all you can from these records?
At present, we have every U.S. Census from 1790 to 1940 available (with the exception of the 1890 U.S. Census, which had the majority of the record destroyed by fire) In April 2022, the 1950 Census will become available. However, when people think of these records they typically think of one small portion, called the Population Schedule, but many of these censuses consisted of multiple schedules or lists of data. When these schedules are used in combination, one can not only get names and dates but they can also begin to build a picture of their ancestors life and the community in which they lived. The schedules for various censuses are: Population Schedule[1]
Slave Schedule[7]
When a researcher looks beyond their ancestor, including looking at the two pages before and after their ancestor, AND at each schedule, a greater picture appears.
[1] United States Census 1890, FamilySearch Wiki, Family Search .org, online database, accessed 7 January 2019, https://bit.ly/2Rf1REN. [2] United States Census Mortality Schedules, FamilySearch Wiki, Family Search .org, online database, accessed 7 January 2019, https://bit.ly/2sf8pUJ. [3] United States Census Agricultural Schedules, FamilySearch Wiki, Family Search .org, online database, accessed 7 January 2019, https://bit.ly/2LXEyZY. [4] Nonpopulation Census Records: 1935 Business Roll List, National Archives, Archives.gov, online database, accessed 7 January 2019, https://bit.ly/2ABfCmS. [5] United States Census Veterans Schedules, FamilySearch Wiki, Family Search .org, online database, accessed 7 January 2019, https://bit.ly/2SHu7fE. [6] United States Census Defective Schedules, FamilySearch Wiki, Family Search .org, online database, accessed 7 January 2019, https://bit.ly/2C5lSDa. [7] United States Census Slave Schedules, FamilySearch Wiki, Family Search .org, online database, accessed 7 January 2019, https://bit.ly/2Rdr1Dr. [8] United States Census Manufacturing Schedules, FamilySearch Wiki, Family Search .org, online database, accessed 7 January 2019, https://bit.ly/2FfE5B6. [9] United States Census Indian Schedules, FamilySearch Wiki, Family Search .org, online database, accessed 7 January 2019, https://bit.ly/2sf8MyB. |
Larry De Pew
Is a professional genealogist with an Associates Degree in Applied Science n Family History Research from Brigham Young University-Idaho. His areas of focus are military and great plains research. Archives
October 2023
Categories |