Title: Interview with Monologue (September 6, 1971)
Full Citation
Permanent Link: http://ufdc.ufl.edu/UF00008199/00001
 Material Information
Title: Interview with Monologue (September 6, 1971)
Alternate Title: Monologue
Physical Description: Book
Language: English
Publication Date: September 6, 1971
Spatial Coverage: Lumbee County (Fla.)
Funding: This text has been transcribed from an audio or video oral history. Digitization was funded by a gift from Caleb J. and Michele B. Grimes.
 Record Information
Bibliographic ID: UF00008199
Volume ID: VID00001
Source Institution: Samuel Proctor Oral History Program, Department of History, University of Florida
Holding Location: This interview is part of the 'Lumbee County' collection of interviews held by the Samuel Proctor Oral History Program of the Department of History at the University of Florida
Rights Management: All rights reserved by the source institution and holding location.
Resource Identifier: LUM 229

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and the Samuel Proctor Oral History Program on
behalf of the Board of Trustees of the University of

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LUM 229A e

MONOLOGUE: Adolph Dial, Brewington Geneology

DATE: September 6, 1971 pwh

D: On Saturday night, there was a rock-and-roll festival, September 4 and

September 5. There was no festivities duringthe morning hours. People

went to their respective churches. And in the afternoon, there was

a big scene going on. Also in the afternoon, I visited some of the

homes in the community, and one of the most interesting homes was

the home, the old Rayeford Brewington home. Near this house, which

was being used asa barn, pegs were used to put the logs together,

but more interesting was the meat, the greasestains up in the

ceiling that showed where the meat was hid during the Civil War,

to keep the soldiers from finding it, and the meat, and the grease

had dripped, had greased the boards, and you could still see that,

even after a hundred years. To me this was very interesting. I

stopped over at Festus Brewington's, and since my wife is part

Brewington, I was rather interested in some geneology that he had,

and this enabled me to take my daughter to the ninth generation. My

daughter is named Mary Doris,Dial, her mother is Ruth Jones, her

father is Miles Stanford Jones, and his mother is Macy Ann Brewington.

MacyAnn, by the.way, was'born in 1870. And her father was Hardy

Brewington, andhLs father was Rayeford Brewington, and Rayeford '

Brewington, according to what I have here was born in 1775, and his

father was Simon Brewington, and I understand that Simon Brewington

took the name of his wife's name when they married, Hannah. And Simon

Brewington's father was Nathan Brewington, or really, Simon Brewington

married Hannah, and she was, Simon married Hannah, and Hannahfwas a

Brewington, so he took her name, and then Hannahts father was Nathan

2 pwh

Brewington, and Nathan's father was William Brewington, Bill Brewington.

That's nine generations, my daughter Mary Doris, Ruth, Miles, Macy

Ann Brewington, Hardy Brewington, Rayeford Brewington, Hannah Brewington,

Nathan Brewington, William Brewington. Just when William lived, it's

a little difficult to say, but I think there is maybe a good possibility

that he lived in the late 1600's. Macy Ann living in 1870, well Hardy

could have easily lived, hard to say, but at least before 1850, maybe

'40, and Rayeford, it appears lived around 1775, the date I have here.

And then going back, to at least just a generation there would have

been before 1770. I can see why, I can easily see that William

Brewington may very well have lived in the 1600's. In the Indian

movement, in Sampson County, I find as it is in Robeson, not everybody

not all the Indians are with Mr. J.D. Brewington and his endeavor. He

works very hard, but he faces a certain amount of opposition. Youtd

think it would be fine, if all of them would join in. Pretty hard

to understand, they never will be white, so why not really be good

Indians, and... I think too, that there's always a threat. So many

people live under threats. They aren't self-determined. They don't

always do maybe what they would like to do. They are afraid of theik

jobs, and so forth. And of course, the white man usually feel when

groups organizing, and they are working together, and so forth, that

although they may be working together, just having one grand Indian

Day, there's a possibility of some unity in voting, and of course,

no white man wants to give away political power. He wants to keep that.

I might say that r man wants to give up political power. Power is

always it's never given, and I think that this

is pretty well true. After I returned from Sampson County yesterday,

I met at the Robeson County Church and Community Center with a group

3 pwh

of Indians, and ie black man, who heads the Black Caucus, and he

pointed out...................................................... ......

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