Understanding the Phenomenological and Ontological Identity of the Black Seminole in Southwest Texas as a Means for Historical Preservation and Formation of a Community Narrative.
Authors: Torres Pablo , Trevino Michele , Villasenor Barba , Pena Kimberly , Villareal Gustavo , Rincon Daniel , Vasquez Isha , Barrera Judith , Verastegui Jessie , Carrillo Nora , Williams Clinton , Escamilla Rodrigo , Pena Roque , De La Cerda Carlos , Porras Jose , Ramirez Eivan , Riojas Javier , Williams Veronica , Johnson Dennie 
Published: November 2023

The amalgamation of indigenous Muscogee and Africans brought to North America in slavery produced a dynamic and robust subculture that contributes to the shaping of the socio‐political landscape of the Southeastern United States, across the Indian territories of Oklahoma, and into the high deserts of Texas and Mexico. Understanding the influential elements of the merger of these two distinct ethnicities offers keen insight into what emerges as a unique “Black Seminole” identity and a legacy that legend, lore, and history alike, have so fondly chronicled. Seminole and African attributes paint vivid portraits of this great people and remain true to nature and symbolism in the very name they have been given. Texas has become the central gathering point for Black Seminole heritage, more specifically the areas adjacent to Brackettville, Texas, and Fort Clark, Texas, and shelters the historical significance of those making gallant contributions to securing the boundaries of the state, the Black Seminole. Although their story begins in the Southeastern approaches of the United States, there can be no denial of Black Seminole contribution to the taming, protection, and promoting of Texas and the Southwest. The research consideration and project objective concern itself with the determination of the phenomenological and ontological evidence and factors that are the identifiers for individual self‐awareness for those that acknowledge an ethnogenetic heritage or association with and as a Black Seminole as it pertains to the demographic of Southwest Texas. The traditional tribal method of associative identity establishment as employed in other Native American cultures fails to capture or authenticate a genuine and coherent phenomenological individual identity. The traditional Native American heritage may be described by the common “tree” as with familiar ancestry models, but Black Seminole lineage follows and flows in a pattern more akin to a “web” which, in turn, renders conventional and long established methods of ancestral determination inadequate. The employment of deoxyribonucleic acid (DNA) testing is an efficacious technique[1] that can determine the baseline foundation for Native American identity, but does not establish the phenomenological or ontological evidence that assumes one's identity with regard for specific ethnic or ethnogenetic association. The demonstrations of the literal meaning of the term “Seminole” are far more telling than the name itself. Seminole is the moniker attached to this group that would have been characterized as “breakaways,” “runaways,” or “separatists” and becomes the imperative consideration in establishing an alternative method for gathering and interpreting data to establish Black Seminole phenomenological and ontological identity. There does exist, however, a body of literature and research concerned with Black Seminole identity, but it appears to be singularly interpreted in nature and rather broad in scope and does not appear attentive to the matter of identity as it applies to the past, present, or future of those that acknowledge Black Seminole heritage and identity. To overcome the challenges presented by conventional and accepted techniques to establish heritage and ancestry, student researchers at Southwest Texas Junior College developed a questionnaire consisting of seventeen questions directed toward ethnicity, culture, language, heritage, and identity. Student researchers conducted interviews and observations at three separate and independent events at locations in Southwest Texas in an effort to gather interpretive data to establish phenomenological identity. From those observed, queried, and interviewed, researchers were able to ascertain that the phenomenological and ontological identity of the Black Seminole is exclusive and is a rich and synergistic composition of Native American (Seminole), African American, and Mexican identifying factors, further confirming the “web” composition of ancestry and an identity that does not emerge from unadulterated or unmixed blood, but to the contrary demands the blending of these three distinctive cultures to envisage its identity. Disciplined prosecution of gathered data, both quantitative and qualitative, presents a rather unexpected outcome. Seemingly, those individuals that phenomenologically identify as Black Seminole, although acknowledging a relational association with Native American, African American, and Mexican heritage and culture, overwhelmingly describe their sense of being and self‐awareness in relation to family rather than ethnic or cultural factors; in essence, kinship and familial connection is the imperative basis for identity. With this understanding, identification of an exclusive nature with governmental or tribal organizations that possess exclusivity for the Black Seminole is a hard won battle. Identity is the moniker that produces the unique brand and exclusivity of a person or a group. The obvious point of entry into the study of the Black Seminole, befittingly, should be at the most primitive level with a simple question concerning the importance of identity. Although the question appears rather simple in its nature, the reactions and responses are potentially emotionally and intellectually sticky. To simply ask if identity matters is, in essence, to merely ask a close‐ended question end does not open the matter of Black Seminole identity for conversation or intellectual discussion. There has been much interest of late in the matter of identity as it pertains to the ontological or phenomenological concepts as they relate to racial identity and cultural literacy. Society appears to find, at some point at least, a way to bring each unique people group into a relative relationship within a diverse landscape while maintaining the exclusiveness of ethnicity and culture. The corresponding trademarks of Mexican American, African American, or Native American have become an attempt to gather the multitudes into an American identity that values the uniqueness of culture and ethnicity. The phenomenological basis for Black Seminole identity is nuclear and an exclusive aggregation of Native American, African American, and Mexican American origins and values. The Humanities Project and Club at Southwest Texas Junior College at Eagle Pass is funded by the Student Activities department through annual budgetary request. Augmentation of funding is accomplished through fundraising activities. Research and interpretive data to be shared at the conference.Support or Funding InformationProfessional development funds provided to Veronica Williams and Dennie Johnson Jr