The Chickahominy Tribe stands as a powerful testament to resilience and cultural preservation, an independent Algonquian-speaking people deeply rooted in the historical landscape of Virginia. Originally residing in permanent villages along the Chickahominy River, the name ‘Chickahominy’ itself signifies ‘The Coarse Ground Corn People,’ reflecting their agricultural heritage. While often associated with the larger Powhatan Confederacy due to shared language and geographic proximity, the Chickahominy maintained distinct independence, governing themselves not by a single chief but through a respected council of elders. Today, this vibrant tribe holds both state and federal recognition, continuing its legacy from a 110-acre base in Charles City County, Virginia, strategically located between Richmond and Williamsburg.
Origins and Early Encounters with European Settlers
The history of the Chickahominy Tribe intertwines significantly with the earliest European settlements in North America. Their ancestral lands in the Tidewater area near Jamestown, Virginia, brought them into direct contact with English colonists from the very first permanent settlement founded in 1607. These early interactions were not solely marked by conflict; the Chickahominy people famously traded with Captain John Smith during his voyages up the Chickahominy River and imparted invaluable knowledge to the struggling colonists on cultivating and preserving indigenous foods, crucial for their survival. In a significant early alliance, by 1613, they formally allied with the English, adopting the name Tassautessus, meaning ‘Englishmen,’ highlighting a period of cooperation and mutual, albeit often strained, benefit.
Independence and Alliances: Navigating a Shifting Landscape
Despite their proximity to the influential Powhatan Confederacy, the Chickahominy consistently asserted their autonomy. Their unique governance structure, relying on a council rather than a paramount chief, underscored their distinct identity. Following the tumultuous First Anglo-Powhatan War (1609-1614), the Chickahominy Tribe forged an independent treaty with the English colonists, a testament to their negotiating strength. This treaty designated them as tributary allies of Virginia, obliging them to provide 300 bowmen in the event of war with the Spanish and an annual tribute of two bushels of corn for every fighting man. However, as English settlements rapidly expanded, tensions over land use escalated, with the colonists’ desire for private property clashing with the Chickahominy’s traditional right to travel freely for hunting.
During the 17th century, the Chickahominy, while independent, sometimes engaged in strategic alliances with Chief Powhatan and his paramount chiefdom, a confederacy comprising approximately 30 Algonquian-speaking tribes. In this dynamic, the Chickahominy are believed to have played a crucial ‘police’ role, helping Powhatan to quell rivalries and internal strife among other confederacy tribes. In return for these services, they benefited from extensive trading networks within the confederacy. This alliance also positioned them as a vital ‘warrior force,’ acting as a buffer between the confederacy tribes and more hostile groups, thereby providing Powhatan’s forces valuable time to mobilize in case of attack.
Conflict, Displacement, and Resilience
The mid-17th century saw renewed conflict as the Chickahominy joined Paramount Chief Opechancanough in his significant attacks against the English in 1644. The subsequent peace treaty in 1646, marking the end of the Anglo-Powhatan Wars, mandated the allocation of specific lands for Virginia Indians, including the Chickahominy, within the Pamunkey Neck area of present-day King William County. Yet, this relocation was not their last. As colonial prosperity surged, the relentless expansion of English settlers continued to displace the Chickahominy Tribe from these reserved territories. By 1661, they were compelled to move again, this time to the Mattaponi headwaters, only to find the encroaching colony persistently threatened their holdings. In 1677, a comprehensive peace treaty was signed with the King of England, including the Chickahominy among the participating tribes.
The pressures of colonization took a heavy toll on the Chickahominy population. Estimates show a decline from a little over 200 people in 1669 to a mere 80 by 1722. In 1677, the Pamunkey chief Cockacoeske signed a new treaty with the English, intending to represent several Indian groups. However, the Chickahominy, joined by the Rappahannock, staunchly refused to become subservient to her or pay tribute, underscoring their enduring spirit of independence. Following 1718, increased pressures forced further relocations, and by 1820, many Chickahominy Indians had gradually established themselves in their present-day location on Chickahominy Ridge. Here, they began to purchase land, build homes, and establish the integral Samaria Indian Church, laying foundations for a new chapter.
While the tribe lost official title to their last reservation lands in 1718, many continued to reside in the area. Those who did not merge with the Pamunkey and other tribes slowly migrated back to New Kent and Charles City Counties, closer to their original homeland. This period of migration, pre-dating the end of the 18th century, left few surviving records due to the region being a ‘burnt-over district’ frequently disrupted by major wars, making precise dates difficult to ascertain.
Reorganization and the Fight for Recognition
The 20th century presented profound challenges and pivotal moments for the Chickahominy Tribe. Virginia’s stringent racial segregation policies, particularly the Racial Integrity Act, were among the most severe in the nation. State officials deliberately destroyed documents and records pertaining to Native peoples, including birth, marriage, census, and death records, effectively attempting to erase their existence from official state records. Despite these systemic obstacles, the Chickahominy tribe underwent significant reorganization in the early 1900s, demonstrating remarkable resilience and determination to preserve their identity.
A cornerstone of their community revitalization was the establishment of the Samaria Indian Baptist Church in 1901. This institution quickly became a vital focal point, serving not only as a place of worship but also as a hub for tribal gatherings and educational initiatives. Higher education remained largely inaccessible for Virginia Indians until the 1960s, compelling tribal members to build their own schools and raise funds to pay teachers’ salaries. Even then, state law prevented their children from receiving diplomas within Virginia, often necessitating travel to Oklahoma to complete high school and pursue college degrees.
A significant development in recent history was the division of the Chickahominy Tribe Eastern Division in 1983. Sharing a common history until then, members based in New Kent County found traveling to Charles City County for tribal meetings inconvenient. While some cited disagreements in religious practice and land use as factors, strong family ties continued to intertwine the two communities. The Commonwealth of Virginia officially recognized the Chickahominy Tribe in 1983, a crucial step as they continued their decades-long pursuit of federal recognition.
Federal Recognition and Modern Tribal Life
The persistent efforts of the Chickahominy Tribe and several other Virginia tribes culminated in a historic achievement on January 29, 2018. Through an act of Congress, the Chickahominy Tribe, along with the Eastern Chickahominy, Upper Mattaponi, Rappahannock, Monacan, and Nansemond, finally received federal recognition, a milestone sought since the 1990s. This recognition affirmed their inherent sovereignty and historical continuity, providing access to vital federal programs and services.
Today, the majority of Chickahominy families continue to thrive in the Chickahominy Ridge area, a location merely a few miles from one of their original 1607 village sites, reinforcing their deep connection to ancestral lands. The tribe is governed by a Tribal Council composed of 12 elected men and women, including a chief and two assistant chiefs, all chosen by the vote of the tribe’s members. With over 850 enrolled members, most of whom reside within a five-mile radius of the tribal center, the community remains tightly knit. The tribal center, located on 110 acres within their traditional territory in Charles City County, is the vibrant setting for an annual Powwow and Fall Festival, fostering cultural celebration and community cohesion.
Christianity is widely embraced by members of the Chickahominy Tribe, with many attending the Samaria Baptist Church, formerly known as Samaria Indian Church. This church, built upon tribal grounds and once serving as a school for tribal children, stands directly across from the tribal headquarters, underscoring its enduring role as a spiritual and community focal point. The Eastern Chickahominy, with approximately 132 members, maintains about 41 acres of land in New Kent County and operates as a non-taxable organization, sustained by member contributions. Both divisions of the tribe continue to serve the needs of their communities, honoring their past while building a strong future.
Conclusion: An Enduring Spirit
The journey of the Chickahominy Tribe is a compelling narrative of survival, adaptation, and unwavering cultural identity against centuries of colonial pressure and systemic attempts at erasure. From their vital role in the early days of Jamestown to their tenacious fight for federal recognition, the Chickahominy people have consistently demonstrated remarkable strength. Their commitment to self-governance, community, and the preservation of their heritage remains a powerful example of indigenous resilience in North America. Today, with federal recognition firmly established, the Chickahominy continue to honor their ancestors, celebrate their vibrant culture, and forge a path forward that ensures their legacy endures for generations to come, embodying the true spirit of ‘The Coarse Ground Corn People’—strong, rooted, and enduring.
