Military Records and the Search for One's Ancestors

If you have searched for a male ancestor who lived in the early to mid-1900s and did not find the information you needed, World War I and World War II Draft Registration records may hold invaluable data about your family member. These draft registration records are the result of requirements imposed by the Selective Service Act of 1917, passed during the administration of Woodrow Wilson. The act provided for a “liability for military service of all male citizens” and authorized a selective draft of males between 21 and 31 years of age. Later, the age requirement was changed to include individuals between 18 and 45 years of age. Local draft boards were composed of leading civilians in each community, and these individuals administered the requirements of the Selective Service Act. The new draft law was challenged, however, by individuals who asserted that it violated the Thirteenth Amendment's prohibition against slavery and involuntary servitude, but the U. S. Supreme Court unanimously upheld the constitutionality of the act in the Selective Draft Law Cases on January 7, 1918. The Court’s decision said the Constitution gave Congress the power to declare war and to raise and support its armies. Interestingly, The Selective Service Act contained a unique provision that a draftee could no longer pay to have someone serve for him, something that had occurred during the Civil War.

Since many thousands of males were required to provide personal information on the required draft registration forms, a number of personal details about a family member can be gleaned from a review of the form. Although most registration forms were completed by a member of the draft board or other representative, each form contains the actual signature or mark (X) of the registrant.  Something as simple as viewing a family member’s handwritten signature or mark may have special meaning to a family researcher who never had an opportunity to meet the individual or to see a picture of the person.

 

Basic identifying information required on the form included the name of the registrant, his mailing address, and the name of his next of kin. For a researcher who has little or no family data available, the name of the family member’s next of kin may be just the bit of information needed to reveal yet another generation of family members’ identities.  Other details found on a draft registration form include a registrant’s physical characteristics - whether he was tall, medium, or short, his physical build (large, medium, or small), and the color of his hair and eyes. The answer to another question asked provides the name and address of a man's employer.  If the registrant was disabled or suffered a physical deformity, a brief description of his impairment is included, too.

Although copies of World War I and World War II Draft Registration records are available directly from the U.S. Military Archives, one of the easiest ways to view the records is by accessing the Ancestry.com website.  Images of the documents can be viewed there and saved onto the researcher's computer or kept for later viewing in Ancestry's handy online "shoebox" function. Also, draft registration information, as well as some images, can be found at the free website maintained by the LDS Church at www.familysearch.org. Also, military records documenting service in the Revolutionary War, War of 1812, and the Civil War, are available from the National Archives and from library resources in most large cities. Old military pension applications for soldiers and for their widows also are available through the National Archives, although the researcher should remember that pensions based on service in early wars were not paid until Congress passed laws to do so after the Civil War. More often than not, a simple Google search that includes the serviceman’s name, the branch of service in which he served (if known) and the war in which he saw service, is enough to begin a research journey that may produce a wealth of unknown family history.

Descriptive Register of Men in Attala County - Post Civil War

Several years ago, while going through some microfilmed records at the LDS Family History Center, I located a copy of a transcription of the "Descriptive Register" of men living in Attala County during the period 1864-65. I was lucky enough to find James M. Porter, my paternal great-great-grandfather, on that list. The list contained each man's name, age, height, color of his hair, eyes, his skin color, birthplace, and his occupation in the county. Skin colors appearing on the list included "fair," "sallow," "tan," "red," and "dark."

According to the "Descriptive Register, " James M. Porter's height was 6 feet, and he was shown to have black hair and hazel eyes. He was born in Mississippi, his occupation was "farmer," and his skin color was shown as "dark." My first thought was this physical description of James M. Porter might very well have been that of one of my great-uncles, my brothers, or even one of my sons.

Interesting little document! But who prepared this list? What was its purpose? How did it become a "historical" document? Common sense told me the list was prepared during the time period directly following the end of the Civil War. Did the register have anything to do with the end of the war? Or was someone attempting to record racial differences in that particular place and at that particular time?

I began searching for online information about "descriptive registers" and immediately found the document contained on the microfilm at the LDS Family History Center included on a number of widely-used (and very helpful, I might add) Attala County, Mississippi genealogy websites.

What I did not find was information that explained the purpose of the list or its intended use. I found it fascinating, to say the least, that someone in 1864 and 1865 was interested in developing a list that included a person's "skin color." It was not until the U.S. Census of 1870 was taken that an individual's "race" was included on a federal census record. The available categories on the census were "Black", "White", "Mulatto", "Indian" or "Chinese" and the designation on the 1870 U. S. Census may have been decided by the census taker based on physical characteristics rather than having been provided by the individual or a relative. I was both puzzled and intrigued by this "descriptive register", so I kept on searching for an explanation.

But I have never found a valid reason to explain the list. The best explanation to date, is actually second-hand information. By that, I mean that other people have offered explanations to me or I have read explanations of others about what they think was the purpose of the "descriptive register."

I have read for myself that amnesty agreement terms, signed by both sides at the end of the Civil War, included a requirement that each military unit that fought for the South prepare a list of its members. These lists or "descriptive registers" would provide the Federal government with records of those who fought for the South and against the Federal Union. This requirement sounds like a "military" record to me. The "descriptive register" I viewed on microfilm, and which I copied for my own records, contains nothing about military unit name or number or the rank or length of service of the men included on the list.

The Attala County "descriptive register" appears to be a list of civilians. In fact, the list contains no military affiliation or reference to the military at all. I cannot imagine this list would be a comprehensive list of men from Attala County who served in the Civil War. I have researched my family's history in other counties in the State of Mississippi and in several other southern states, but I have never encountered a list similar to the "descriptive register" containing these names of Attala County men in 1864-65.

Will I ever find the answers to my questions about the "descriptive register?" At this point, I don't know.

Announcing My New Book Project: "Tillman Branch, King of the Mississippi Bootleggers"

I am happy and proud to announce that I recently learned The History Press, an independent publisher located in Charleston, South Carolina, has accepted my book proposal, with plans to publish "Tillman Branch, King of the Mississippi Bootleggers," in April 2014.  I am especially delighted to be associated with The History Press, which publishes books in 50 states and was named by Publishers Weekly as a "2012 Fastest-Growing INDIE PUBLISHER."

I wrote about Tillman on this blog several years ago.  Well-known as a bootlegger in Attala and Holmes Counties, Tillman was shot and killed in 1960's Mississippi.  Not only did Tillman make and sell liquor that was illegal during the time in which he lived and in the state where he grew up, he also ran nightclubs where the liquor was sold. Locally known during that time as "juke joints," Tillman's clubs offered entertainment to patrons that featured blues music and moonshine, a combination that often resulted in a little mayhem to boot.  Some of the bluesmen who performed in Tillman's clubs, including David "Honeyboy" Edwards, would later leave Mississippi and become well-known throughout the country.

I have a personal interest in the life of Tillman Branch, since my paternal great-great-grandfather and Tillman's father were brothers. Although I never met Tillman, I was often fascinated by the many stories about him that I heard as a child.  Surprisingly, others knew Tillman as a person who was quite different from the one who lived and worked on the other side of the law. In this book, I hope to present both sides of Tillman's life and the significance of the history and culture of the place where he lived. 

Watch here for updates on the book's progress.

Where in the Heck is Possumneck?

Based on some comments on this blog by those who watched today's airing of The Price is Right (a long-running game show currently hosted by Drew Carey), Possumneck, Mississippi, may now be a household word!  It seems someone on the show was a resident of Possumneck, a small community in Attala County, Mississippi. For more about Possumneck, check out this link to a post I wrote about the area four years ago on this blog:

http://mymississippimemories.blogspot.com/2009/02/dark-corner-of-possumneck.html?showComment=1369937884026#c1273541278791028495

It really is a small world, isn't it? And thanks to the visitor on The Price is Right, it's existence is now known about throughout the world!  One reader wanted to know where she could get a T-Shirt?  I aim to please my readers, so do you think I should have some made?

The Southern Jewish Experience

A couple of years ago, I became aware of two museums in Mississippi that deal with the state's history. Unlike many of Mississippi's older, more established museums, these are fairly new, having been around only since the mid-1980's. They are not, however, Civil War museums, museums that showcase Native American history and culture, or museums that chronicle the history of the music phenomenon known as The Delta Blues. They are museums that have a mission "to document and preserve the rich history of the Southern Jewish experience." If you are among those who may be searching for information about Southern Jewish ancestors, their lives, and their customs, the Goldring/Woldenberg Institute of Southern Jewish Life, or "ISJL," may just be the place to visit. Two locations now exist, the original location in Utica, Mississippi, near Jackson, and a newer site in historic Natchez, Mississippi. The ISJL's website describes the original museum facility as sitting on "a beautiful rural setting on the 300-acre site of the Henry S. Jacobs Camp in Utica, Mississippi.....with exhibit galleries and a central sanctuary that is actively used for programs and services." The Natchez museum is located at 213 South Commerce Street at Washington Street, and houses an exhibit that documents the history and everyday life of Natchez's Jewish families, beginning with the arrival of the first Sephardic Jewish families in the late 1700s. Of interest here, is the fact that the oldest Jewish congregation in Mississippi was housed at the temple in Natchez. Behind the stained glass windows and historic walls of Temple B'nai Israel are a century-old organ and an ark made out of marble.

For readers who live outside the State of Mississippi, it may be a surprise to hear that the Magnolia state would have enough Jewish population to warrant these two museums. But the fact is that Jews have lived in the South since the 18th century. A large portion of that population likely resulted from the mass emigration of Jews from the Alsace-Lorraine region in Europe to the United States during that time period. And many of these families migrated further south. This theory is supported by information on the museum's website that states "as early as 1820, more Jews lived in Charleston, South Carolina than in New York City." If you haven't visited Mississippi's wonderful museums, I encourage you to do so. And don't forget to include the ISJL. These museums will certainly be worth the "southern experience."

Mississippi Memories Named to "Top 40 Genealogy Blogs" List by Family Tree Magazine

Earlier this week, I learned that Mississippi Memories was named by Family Tree Magazine to the list of "Top 40 Genealogy Blogs."  This blog appears under a category entitled "Good Advice."
What an amazing surprise! Thank you, Family Tree Magazine, for this special honor. The list of blogs, along with a brief write-up about each, appears in the March/April issue of the magazine.   I feel so honored and truly blessed to have been included on a list of such talented writers, many of whom have maintained blogs for much longer than I have. 

An excerpt from the magazine article, summarizing why this blog was included on the list, appears here: 

" ........Mississippi Memories takes a relatively narrow slice of genealogical geography and uses it to explore universal research techniques. Posts in recent months have tackled “Genealogy and Adoption,” “Crossing the Color Line” and “If Only The Walls Could Talk ...” (house history), as well as blogger Janice Tracy’s own family stories and finds."

The posts cited in the write-up above are three of my personal favorites, ones that I especially enjoyed writing and sharing with my readers.  In case you missed these articles, I am providing links to them from this post. 

Genealogy and Adoption
Crossing the Color Line
If Only The Walls Could Talk....

Thank you, Family Tree Magazine, and thank you to all who continue to read my blog!

Symbols on Gravestones - What Do They Mean?

Gravestones in old and historic cemeteries, especially the very large ones, may be monuments that symbolized the deceased person’s wealth or standing in the community in which they lived and died. Examples of some of these old  markers can be seen in thousands of cemeteries throughout the South and the rest of the world.  Many of these monuments are truly works of art, but the intricate designs and ornamentation that make them both interesting and unique are not just “art for art’s sake,” they were symbolic in nature.  Although literally thousands of tombstone designs and symbols have been used by stone artisans throughout the years, some of them  are more prevalent than others.  

The majority of symbols on old gravestones reflect the spiritual life of the deceased or close family members responsible for a funeral and burial, so it should be no surprise that an open Bible appears on many grave markers of all sizes. The open Bible symbolizes the deceased was a Christian and lived his or her life according to the scriptures contained in the Bible.  In  some instances, a favorite Bible verse or its reference is engraved on the open pages or in close proximity to them.  The presence of an engraved Star of David means the deceased was of Jewish ancestry. Interestingly, Star of David symbols have been found on tombstones of religious Jews in Europe since the 18th century, about the same time the six-pointed star became symbolic of the Jewish community. Another common religious symbol is the angel. Angels can be found on grave markers throughout the world, where they appear on tombstones of both children and adults. But the presence of an angel universally symbolizes  divine love, rebirth, protection, wisdom, and mercy. One of the most photographed of all angels in cemeteries in the United States is a figure known as the “Weeping Angel,” or the “Angel of Grief,” a statue depicting an angel covering her face with her hands.

Emblems that symbolize membership of the deceased in various types of fraternal organizations often were inscribed on tombstones. Some of the more common of these symbols appearing on twentieth century gravestones depict membership in a Masonic Lodge, the Order of the Eastern Star, Woodmen of the World (W.O.W.), and the Independent Order of Odd Fellows (IOOF.) The organization known as Woodmen of the World  was responsible for one of the most unique grave markers erected in cemeteries during the early part of the last century. These masonry markers, formed in the shape of a felled tree, or a tree trunk, were provided as a death benefit to Woodmen of the World members. Started in Omaha, Nebraska in 1890, the organization offered financial security, for a fee, that included insurance, to “pioneer woodsmen.” The practice of providing tombstones became too costly for the organization, and by most accounts, was discontinued about 1920.  Such a monument marks the gravesite of my own paternal great-grandfather who died in 1915.

Other symbols appearing on old grave monuments include birds, flowers, ivy, and a tree. The bird of choice is often a dove, which means eternal life, representing spirituality and the winged soul.  The presence of ivy engraved on a monument or grave stone denotes fidelity, attachment, and undying affection. Poppies represent eternal sleep, while a rose is a symbol of victory, pride, and undying love.  Frequently,  the rose was the symbol of choice for a child’s grave marker, where it symbolized purity in death. The presence of a single tree on a gravestone represented life and knowledge, but a “leaning tree” meant the life of the deceased was short or interrupted. The leaning tree  became a universal symbol of grief, as well.

Inanimate objects appear on old grave markers, too. One such object or symbol is a chain with three links, which represents faith or one’s belief in the Trinity. In addition, this symbol was used to denote membership in the Independent Order of Odd Fellows.  If an anchor is present on a monument or grave stone, it may mean the deceased was a sailor or seaman, but its presence more likely signified “hope.”  A large number of twenty-first century marble or granite gravestones have urns attached to them, simply for the family’s convenience of leaving flowers.  But the presence of an urn atop an old grave monument, sometimes draped in its marble or masonry cloth, is historically symbolic in nature. The urn is the classic symbol of immortality and represents the death of a body and its return to ashes. The presence of a wreath on a skull, although somewhat less common than other symbols mentioned here, simply means “victory over death.”  

Animals or reptiles were less often used as symbols on gravestones. One that does appear fairly frequently, however, is the frog. As most gardeners know, the presence of frogs is a sign of a healthy environment. But the presence of a frog on a gravestone of long ago was not so good - it symbolized worldly pleasure or sin. Although I absolutely love (decorative) frogs and have received many as gifts from family and friends over the years, I do not want one on my headstone...... I would much prefer an angel, some ivy, a dove, or a rose.