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It is very, very complex. There are hundreds of tribes with courts and each is a little different.The general rule is that States have no jurisdiction over the activities of Indians and tribes in Indian country. Basically the principal is the land and jurisdiction was before the existence of the states or territories, in many cases. What they have is the land remaining after the ceded the rest by forced treaty or land given ins compensation of what they ceded. The tribal courts cover some laws and then the federal courts cover the rest. The land is held in trust for the tribes by the federal government so they have the responsibility of administering justice. The tribal lands are NOT state lands. But, it depends a great deal on what state and what reservation you are on. Just as is true in the rest of the US, most law and courts are is different from place to place. General Rules Criminal Jurisdiction in Indian CountryGenerally, tribal courts have civil jurisdiction over Indians and non-Indians who either reside or do business on federal Indian reservations. They also have criminal jurisdiction over violations of tribal laws committed by tribal members residing or doing business on the reservation. It depends a lot on who the victim and perpetrator are (tribal or not) and on what tribal land it happened. The latest numbers of enrolled triabl members who might be under a courts jurisdiction is they were living on the reservation is 12 years out of date. In 2005 the total number of enrolled members of the (then) 561 federally recognized tribes was shown to be less than half the Census number, or 1,978,099. There are now 567 tribes and the population has grown, probably above 2.1 million. Most, however, do not live on Indian lands and thus would only be effected by this when they visit. About 60–70% don’t live on reservation lands.Tribal courts are responsible for appointing guardians, determining competency, awarding child support from Individual Indian Money (IIM) accounts, determining paternity, sanctioning adoptions, marriages, and divorces, making presumptions of death, and adjudicating claims involving trust assets. There are approximately 225 tribes that contract or compact with the BIA to perform the Secretary’s adjudicatory function and 23 Courts of Indian Offenses (also known as CFR courts) which exercise federal authority. The Indian Tribal Justice Act of 1993 (P.L. 103-176, 107 Stat. 2005) supports tribal courts in becoming, along with federal and state courts, well-established dispensers of justice in Indian Country.There are Also CFR courts (Code of Federal Regulations).After the reservations in Oklahoma were opened by land runs to non-Indian homesteading, and federal Indian policy sought to weaken tribal governments and break up tribal land holdings, the courts over time lost their funding and consequently ceased to function. With the void in the enforcement of tribal law, the state began to assert its authority over the remaining tribal and allotted Indian lands even though no jurisdiction properly existed. In recent decades, the Indian tribes have regained the jurisdiction over these lands and have re-established tribal court systems.The State of Oklahoma once contended that tribal governments had no authority to operate their own justice systems, arguing that the Indian nations had no land remaining under their jurisdictions. Much confusion arose because many thought that tribes only asserted jurisdiction over “reservation” lands. Many people in Oklahoma incorrectly assumed that reservations were terminated at statehood. Recent court decisions have made it clear that tribes assert jurisdiction over all lands that are “Indian country”, including reservations, dependent Indian communities, and Indian allotments. These Indian country lands from the basis of tribal jurisdiction today. Since few Indian tribes had operating judicial systems in place in the late 1970's. When tribal jurisdiction was re-affirmed, the Court of Indian Offenses for the Anadarko Area Tribes now the Southern Plains Region Tribes was created. Courts of Indian Offenses are established throughout the U.S. under the Code of Federal Regulations (CFR), providing the commonly used name — the “CFR” Court”. Until such time as a particular Indian tribe establishes their own tribal court, the Court of Indian Offenses will act as a tribe’s judicial system. The only difference between CFR Courts and Tribal Courts is the form of laws they enforce.When the court was re-established in western Oklahoma in 1979, there were four CFR Courts covering eighteen Indian nations. A number of tribes have since established their own systems of justice. Accordingly, the CFR Courts for these tribes have been deactivated. In 1991, a separate CFR Court system was established for Eastern Oklahoma Region Tribes covering eastern Oklahoma, which is headquartered in Muskogee, Oklahoma.One big difference between Tribal courts and other types of state or local courts, is that, as in many places on other lands that are controlled or held in trust by the Federal government, some serious crimes are not dealt with by the local, tribal or state authorities but by the FBI and the Federal courts. This is analogous to what happens with crime is a Federal Park or BLM or Forest land, or on a military base. What crimes on Indian reservations are dealt with by the FBI.“The FBI is responsible for investigating the most serious crimes in Indian Country— such as murder, child sexual and physical abuse, violent assaults, drug trafficking, gaming violations, and public corruption matters. Nationwide, the FBI has investigative responsibilities for some 200 federally recognized Indian reservations. More than 100 agents in 19 of the Bureau’s 56 field offices work Indian Country matters full time.” Indian Country Crime There are 566 federally recognized American Indian Tribes in the United States, and the FBI has federal law enforcement responsibility on nearly 200 Indian reservations. This federal jurisdiction is shared concurrently with the Bureau of Indian Affairs, Office of Justice Services (BIA-OJS).Here is a map of the Indian Country Federal judicial districts. Indian Country in Judicial DistrictsHere is the General Crimes Act (18 USC 1152): This federal statue (enacted in 1817 and set forth below) provides that the federal courts have jurisdiction over interracial crimes committed in Indian country as set forth below:Except as otherwise expressly provided by law, the general laws of the United States as to the punishment of offenses committed in any place within the sole and exclusive jurisdiction of the United States, except in the District of Columbia, shall extend to the Indian Country.This section shall not extend to offenses committed by one Indian against the person or property of another Indian, nor to any Indian committing any offense in the Indian Country who has been punished by the local law of the tribe, or to any case where, by treaty stipulations, the exclusive jurisdiction over such offenses is or may be secured to the Indian tribes respectively.The Major Crimes Act : The Major Crimes Act (enacted following the U.S. Supreme Court’s 1883 Ex Parte Crow Dog decision) provides for federal criminal jurisdiction over seven major crimes when committed by Indians in Indian country. Over time, the original seven offenses have been increased to sixteen offenses currently. So, these crimes are usually prosecuted in Federal District courts.In 1953, Public law 280 was passed. It grants certain states criminal jurisdiction over American Indians on reservations and to allow civil litigation that had come under tribal or federal court jurisdiction to be handled by state courts. However, the law did not grant states regulatory power over tribes or lands held in trust by the United States; federally guaranteed tribal hunting, trapping, and fishing rights; basic tribal governmental functions such as enrollment and domestic relations; nor the power to impose state taxes. These states also may not regulate matters such as environmental control, land use, gambling, and licenses on federal Indian reservations.This changed things in Some states. The states required to assume civil and criminal jurisdiction over federal Indian lands were Alaska (except the Metlakatla Indian Community on the Annette Island Reserve, which maintains criminal jurisdiction), California, Minnesota (except the Red Lake Reservation), Nebraska, Oregon (except the Warm Springs Reservation), and Wisconsin. In addition, the federal government gave up all special criminal jurisdiction in these states over Indian offenders and victims. The states that elected to assume full or partial jurisdiction were Arizona (1967), Florida (1961), Idaho (1963, subject to tribal consent), Iowa (1967), Montana (1963), Nevada (1955), North Dakota (1963, subject to tribal consent), South Dakota (1957-1961), Utah (1971), and Washington (1957-1963).Subsequent acts of Congress, court decisions, and state actions to retrocede jurisdiction back to the Federal Government have muted some of the effects of the 1953 law, and strengthened the tribes’ jurisdiction over civil and criminal matters on their reservations.Here is a summary of who has what jurisdiction: 689. Jurisdictional SummarySummary of which government entity has jurisdiction in various types of scenarios.Where jurisdiction has not been conferred on the stateOffender Victim JurisdictionNon-Indian Non-Indian State jurisdiction is exclusive of federal and tribal jurisdiction.Non-Indian Indian Federal jurisdiction under 18 U.S.C. § 1152 is exclusive of state and tribal jurisdiction.Indian Non-Indian If listed in 18 U.S.C. § 1153, there is federal jurisdiction, exclusive of the state, but probably not of the tribe. If the listed offense is not otherwise defined and punished by federal law applicable in the special maritime and territorial jurisdiction of the United States, state law is assimilated. If not listed in 18 U.S.C. § 1153, there is federal jurisdiction, exclusive of the state, but not of the tribe, under 18 U.S.C. § 1152. If the offense is not defined and punished by a statute applicable within the special maritime and territorial jurisdiction of the United States, state law is assimilated under 18 U.S.C. § 13.Indian Indian If the offense is listed in 18 U.S.C. § 1153, there is federal jurisdiction, exclusive of the state, but probably not of the tribe. If the listed offense is not otherwise defined and punished by federal law applicable in the special maritime and territorial jurisdiction of the United States, state law is assimilated. See section 1153(b). If not listed in 18 U.S.C. § 1153, tribal jurisdiction is exclusive.Non-Indian Victimless State jurisdiction is exclusive, although federal jurisdiction may attach if an impact on individual Indian or tribal interest is clear.Indian Victimless There may be both federal and tribal jurisdiction. Under the Indian Gaming Regulatory Act, all state gaming laws, regulatory as well as criminal, are assimilated into federal law and exclusive jurisdiction is vested in the United States.Where jurisdiction has been conferred by Public Law 280, 18 U.S.C. § 1162Offender Victim JurisdictionNon-Indian Non-Indian State jurisdiction is exclusive of federal and tribal jurisdiction.Non-Indian Indian "Mandatory" state has jurisdiction exclusive of federal and tribal jurisdiction. "Option" state and federal government have jurisdiction. There is no tribal jurisdiction.Indian Non-Indian "Mandatory" state has jurisdiction exclusive of federal government but not necessarily of the tribe. "Option" state has concurrent jurisdiction with the federal courts.Indian Indian "Mandatory" state has jurisdiction exclusive of federal government but not necessarily of the tribe. "Option" state has concurrent jurisdiction with tribal courts for all offenses, and concurrent jurisdiction with the federal courts for those listed in 18 U.S.C. § 1153.Non-Indian Victimless State jurisdiction is exclusive, although federal jurisdiction may attach in an option state if impact on individual Indian or tribal interest is clear.Indian Victimless There may be concurrent state, tribal, and in an option state, federal jurisdiction. There is no state regulatory jurisdiction.Where jurisdiction has been conferred by another statute Offender Victim JurisdictionNon-Indian Non-Indian State jurisdiction is exclusive of federal and tribal jurisdiction.Non-Indian Indian Unless otherwise expressly provided, there is concurrent federal and state jurisdiction exclusive of tribal jurisdiction.Indian Non-Indian Unless otherwise expressly provided, state has concurrent jurisdiction with federal and tribal courts.Indian Indian State has concurrent jurisdiction with tribal courts for all offenses, and concurrent jurisdiction with the federal courts for those listed in 18 U.S.C. § 1153.Non-Indian Victimless State jurisdiction is exclusive, although federal jurisdiction may attach if impact on individual Indian or tribal interest is clear.Indian Victimless There may be concurrent state, federal and tribal jurisdiction. There is no state regulatory jurisdiction.Each tribe has it’s own tribal traditions; history on its own and with the Federal government; language, culture and philosophy; and resources. Most courts are directly based on American laws and traditions. But a few courts have been experimenting with a more tribal tradition based judicial philosophy.The Navajo Nation Peacemaker Courts are an example of this. They basically work the same as if two parties chose to submit to arbitration.People are not forced into these courts. They follow traditional idea of justice which are not revenge or compensation based as in Northern European traditions but which put a priority on balance and harmony and relationships (Hozho and K’e). The Navajo Nation Peacemaking Program. Here is a booklet on what they do. http://www.navajocourts.org/Peacemaking/Plan/PPPO2013-2-25.pdfHere is a statement of how is works and the goals. It is very different than the Anglo-American legal tradition. There are twelve people who work as Peacemakers in these courts. The Navajo Nation has 300,000 enrolled members and is the size of Belgium and Holland combined so they have 11 districts.Hózhóji Naat’aah (Diné Traditional Peacemaking)Traditional Diné Peacemaking begins in a place of chaos, hóóchx̨o’/anáhóót’i’, whether within an individual or between human beings. Perhaps due to historical trauma, Navajos shy away from face-to-face confrontations. However, such confrontations are vital in order to dispel hóóchx̨o’/anáhóót’i’. The Peacemaker has the courage and skills to provide the groundwork for the person or group to confront hóóchx̨o’/anáhóót’i’ and move toward mastering harmonious existence. Life value engagement with the peacemaker provides the sense of identity and pride from our cultural foundations. Hóóchx̨o’/anáhóót’i’ can block and overwhelm clanship, k’é, which is normally what binds human beings together in mutual respect. Through engagement, the Peacemaker educates, persuades, pleads and cajoles the individual or group toward a readiness to open up, listen, share, and make decisions as a single unit using k’é. When hóóchx̨o’/anáhóót’i’ is confronted, people may learn there is a choice to leave it. When harmony, hózh̨̨ó, is self-realized, sustaining it will have clarity and permanent hózh̨̨ó will be self-attainable, hózh̨ǫ́ójí k’ehgo nįná’íldee’ iłhááhodidzaa ná’oodzíí’.Through stories and teachings, the Peacemaker dispenses knowledge, naat'áánii, in order to guide the whole toward a cathartic understanding of hózh̨̨ó that opens the door to transformative healing. The flow of hózh̨̨ó is a movement inwards toward the core issue or underlying truth. Recognition of this truth and the ending of denial provide the opportunity for healing or mutual mending. Realization of the truth occurs when individual feelings are fundamentally satisfied. The resolution of damaged feelings is the core material of peacemaking sessions, hózh̨óji naat’aah. Depending on the skill of the Peacemaker, hózh̨̨ó may be short or may take several peacemaking sessions.The Dynamics of Navajo PeacemakingLiving Traditional Justicehttp://commission-on-legal-pluralism.com/volumes/44/nielsen-art.pdfIndigenous Justice Systems and Tribal SocietyHere is a list of the different tribal courts in the US. They are in 31 of the 50 states. Justice Systems of Indian NationsAlabamaPoarch Band of Creek IndiansPoarch Band of Creek Indians Tribal Court5811 Jacksprings, Atmore, AL 36502AlaskaAlaska Tribal Judges AssociationThere are 79 Alaskan Native tribal villiage courts. There are more in development. This booklet has maps of where they are and lists of what issues they deal with. There are some that are not in this directory —- 2012 Alaska Tribal Court DirectoryCentral Council Tlingit & Haida Indian Tribes of AlaskaCentral Council Tlingit and Haida Judicial Branch320 W. Willoughby Ave., Ste. 300, Juneau, AK 99801Ninilchik Village TribeNinilchik Tribal CourtP.O. Box 39070, Ninilchik, AK 99639ArizonaAk-Chin Indian CommunityAk-Chin Indian Community Tribal Court47314 W. Farrell Road, Maricopa, AZ 85139Cocopah Indian TribeCocopah Tribal Court14515 S. Veteran’s Drive, Sommerton, AZ 85350Colorado River Indian TribesColorado River Indian Tribal CourtP.O. Box 3428, Parker, AZ 85344Fort McDowell Yavapai NationFort McDowell Tribal Court10755 North Fort McDowell Road, Ste. 1, Fort McDowell, AZ 85264Fort Mojave Indian TribeFort Mojave TribeS. Highway 95, Mojave Valley, AZ 86440Gila River Indian CommunityGila River Indian Community Judicial Branch721 W. Seed Farm Rd., P.O. Box 368, Sacaton, AZ 85147Havasupai TribeHavasupai Tribal CourtP.O. Box 94, Supai, AZ 86435Hopi TribeHopi Judicial BranchP.O. Box 156, Keams Canyon, AZ 86034Hualapai TribeHualapai Tribal Court960 Rodeo Way, P.O. Box 275, Peach Springs, AZ 86434Kaibab Band of Paiute IndiansKaibab-Paiute Tribe CourtHC65, Box 328, Fredonia, AZ 86022Navajo NationNavajo Nation Judicial BranchNavajo Nation – Chinle District CourtP.O. Box 547 Chinle, AZ 86503Navajo NationNavajo Nation Judicial BranchNavajo Nation – Dilkon District/Family CourtHC63, Box 787, Winslow, AZ 86047Navajo NationNavajo Nation Judicial BranchNavajo Nation – Kayenta District/Family CourtP.O. Box 2700, Kayenta, AZ 86033Navajo NationNavajo Nation Judicial BranchNavajo Nation Supreme CourtP.O. Box 520, Window Rock, AZ 86515Navajo NationNavajo Nation Judicial BranchNavajo Nation – Tuba City District/Family CourtP.O. Box 275, Tuba City, AZ 86045Navajo NationNavajo Nation Judicial BranchNavajo Nation – Window Rock District/Family CourtP.O. Box 5520, Window Rock, AZ 86515Pascua Yaqui TribePascua Yaqui Tribe of Arizona4781 W. Calle Torim, Tucson, AZ 85757Quechan Indian TribeQuechan Tribal CourtP.O. Box 1899, Yuma, AZ 85366Salt River Pima-Maricopa Indian CommunitySalt River Pima-Maricopa Indian Community Court10005 East Osborn Rd. Scottsdale, AZ 85256San Carlos Apache – Ndeh NationSan Carlos Apache Tribal CourtP.O. Box 6, San Carlos, AZ 85550Tohono O’odham NationTohono O’odham Nation Tribal CourtP.O. Box 761, Sells, AZ 85634Tonto Apache TribeTonto Apache Tribal CourtReservation 30, Payson, AZ 85541White Mountain Apache TribeWhite Mountain Apache Tribal CourtP.O. Box 598, Whiteriver, AZ 85941Yavapai-Apache NationYavapai-Apache Nation Tribal CourtP.O. Box 3500, Camp Verde, AZ 86322Yavapai Prescott Indian TribeYavapai-Prescott Tribal CourtCaliforniaBishop Paiute TribeBishop Paiute Tribal Court50 Tu Su Lane, Bishop, CA 93514Blue Lake Rancheria TribeBlue Lake Rancheria Tribal CourtP.O. Box 426, Blue Lake, CA 95525Chemehuevi Indian TribeChemehuevi Tribal CourtP.O. Box 1976, Havasu Lake, CA 92363Cher-Ae Heights Indian Community of the Trinidad RancheriaCher-Ae Heights Indian Community Tribal CourtP.O. Box 630, Trinidad, CA 95570Hoopa Valley TribeHoopa Valley Tribal CourtP.O. Box 1389, Hoopa, CA 95546Hopland Band of Pomo IndiansHopland Band of Pomo Indians Tribal Court3000 Shanel Road, Hopland, CA 95449Intertribal Court of Northern California5250 Aero Drive, Santa Rosa, CA 95403Intertribal Court of Southern California49002 Golsh Road, Rincon Indian Reservation, Valley Center, CA 92082Jamul Indian VillageJamul Tribal Court - Intertribal Court of Southern CaliforniaP.O. Box 612 Jamul, CA 91935Karuk TribeKaruk Tribal Court1836 Apsum, P.O. Box 629, Yreka, CA 96097La Jolla Band of Luiseno IndiansLa Jolla Tribal Court - Intertribal Court of Southern California22000 Highway 76, Pauma Valley, CA 92061Los Coyotes Band of IndiansLos Coyotes Tribal Court - Intertribal Court of Southern CaliforniaP.O. Box 189 Warner Springs, CA 92086Manzanita Band of the Kumeyaay NationManzanita Tribal Court - Intertribal Court of Southern CaliforniaP.O. Box 1302 Boulevard, CA 91905Mesa Grande Band of Diegueno Mission Indians Mesa Grande Tribal Court - Intertribal Court of Southern CaliforniaP.O. Box 270 Santa Ysabel CA 92070Morongo Band of Mission IndiansMorongo Tribal Court, 11581 Potrero Road, Banning, CA 92220Northern California Tribal Courts Coalition1517 S. Oregon St., Ste. B, Yreka, CA 96097Pala Band of Luiseno Mission IndiansPala Band of Luiseno Mission Indians Tribal Court35008 Pala Temecula PMB 348, Pala, CA 92059Pauma Band of Luiseno IndiansPauma Tribal Court - Intertribal Court of Southern CaliforniaP.O. Box 369, Pauma Valley CA 92061Redding RancheriaRedding Rancheria Tribal Court2000 Redding Rancheria Road, Redding, CA 96001Rincon Nation of Luiseno IndiansRincon Tribal Court - Intertribal Court of Southern California1 West Tribal Road, Valley Center, CA 92082San Manuel Band of Mission IndiansSan Manuel Band of Mission Indians Tribal Court3214 Victoria Ave. Highland, CA 92346San Pasqual Band of IndiansSan Pasqual Tribal Court - Intertribal Court of Southern CaliforniaP.O. Box 365 Valley Center, CA 92082Shingle Springs Band of Miwok IndiansShingle Springs Tribal CourtP.O. Box 531, Single Springs, CA 95682Smith River RancheriaSmith River Rancheria Tribal CourtP.O. Box 992, Smith River, CA 95567Sycuan Band of the Kumeyaay NationSycuan Tribal Court, 5523 Sycuan Road, El Cajo, CA 92019Yurok TribeYurok Tribal CourtP.O. Box 1027, Klamath, CA 95548Viejas Band of Kumeyaay IndiansViejas Tribal Court - Intertribal Court of Southern California1 Viejas Grade Rd. Alpine, CA 91901ColoradoSouthern Ute Indian TribeSouthern Ute Indian Tribal CourtP.O. Box 737, #18, Ignacio, CO 81137Ute Mountain Ute TribeUte Mountain Ute Tribe – Court of Indian OffensesBureau of Indian Affairs Ute Mountain Ute AgencyP.O. Box KK, Towaoc, CO 91334ConnecticutMashantucket (Western) Pequot Tribal NationMashantucket Pequot Tribal CourtP.O. Box 3126, Mashantucket, CT 06338Mohegan TribeMohegan Tribal CourtP.O. Box 549, Uncasville, CT 06382FloridaMiccosukee Tribe of Indians of FloridaMiccosukee Tribal Court, P.O. Box 440021, Miami, FL 33144IdahoCoeur d’Alene TribeCoeur d’Alene Tribal Court29 Route 22, Plummer, ID 83851Kootenai Tribe of IdahoKootenai Tribe of Idaho Tribal Court, P.O. Box 1269, Bonners Ferry, ID 83805Nez Perce TribeNez Perce Tribal Court P.O. Box 305, Lapwai, ID 83540Shoshone-Bannock TribesShoshone-Bannock Tribal Court, P.O. Box 306, Fort Hall, ID 83203IowaSac & Fox Tribe of the Mississippi in Iowa/MeskwakiSac & Fox Tribe of the Mississippi in Iowa Tribal Court307 Meskwaki Rd., Tama, IA 52339KansasIowa Tribe of Kansas and NebraskaIowa Tribe of Kansas and Nebraska Tribal Court3313 Thrasher Road, White Cloud, KS 660947Kickapoo Tribe in KansasKickapoo District Court822 K-20 Highway, Ste. E, Horton, KS 66439Prairie Band of Potawatomi NationPrairie Band Potawatomi Nation Judicial Council11444 158 Road, Mayetta, KS 66509Sac & Fox Nation of Missouri in Kansas and NebraskaSac & Fox Nation of Missouri in Kansas and Nebraska305 North Main St, Reserve, KS 66434LouisianaSovereign Nation of the ChitimachaChitimacha Tribal CourtP.O. Box 610, Charenton, LA 70523Coushatta Tribe of LouisianaCoushatta Tribal CourtP.O. Box 819, Elton, LA 70532Tunica-Biloxi Tribe of LouisianaTunica-Biloxi Tribal CourtP.O. Box 1589, Marksville, LA 71351MaineHoulton Band of Maliseet IndiansHoulton Band of Maliseet Indians88 Bell Road, Littleton, ME 04730Passamaquoddy TribePassamaquoddy Tribal CourtP.O. Box 343, Perry, ME 04667Penobscot Indian NationPenobscot Indian Nation Tribal Court12 Wabanaki Way, Indian Island, ME 04468MassachusettsMashpee Wampanoag TribeMashpee Wampanoag Tribal Court483 Great Neck Road, South, Mashpee, MA 02649Wampanoag Tribe of Gay HeadWampanoag Tribal Court20 Black Brook Road, Aquinnah, MA 02535-1546MichiganBay Mills Indian CommunityBay Mills Indian Community Tribal Court12140 W. Lakeshore Drive, Brimley, MI 49715Grand Traverse Band of Ottawa and Chippewa IndiansGrand Traverse Band Tribal Judiciary2605 N.W. Bayshore Drive, Peshabestown, MI 49682Hannahville Indian CommunityHannahville Community CourtN14911 Hannahville B-1 Road, Wilson, MI 49896Keweenaw Bay Indian CommunityKeweenaw Bay Indian Community Tribal Court16429 Bear Town Road, Baraga, MI 49908Lac Vieux Desert Band of Lake Superior Chippewa IndiansLac Vieux Tribal CourtP.O. Box 249, Watersmeet, MI 49969Little River Band of Ottawa IndiansLittle River Band of Ottawa Indians Tribal Court3031 Domres Road, Manistee, MI 49660Little Traverse Bay Band of Odawa IndiansLittle Traverse Bay Band of Odawa Indians Tribal Court7500 Odawa Circle, Harbor Springs, MI 49740Match-E-Be-Nash-She-Wish band of Pottawatomi Gun Lake TribeMatch-E-Be-Nash-She-Wish Band of Pottawatomi Tribal Court1743 142nd Ave., Ste. 8, Dorr, MI 49323Nottawaseppi Huron Band of PotawatomiNottawaseppi Huron Band of Potawatomi Tribal Court2221 1-1/2 Mile Road, Fulton, MI 49052Pokagon Band of Potawatomi IndiansPokagon Tribal CourtP.O. Box 355, Dowagiac, MI 49047Saginaw Chippewa Indian TribeSaginaw Chippewa Tribal Court6954 East BroadwayMount Pleasant, MI 48858Sault Tribe of Chippewa IndiansSault Ste. Marie Tribal CourtP.O. Box 932Sault Ste. Marie, MI 49783MinnesotaBois Forte Band of ChippewaBois Forte Band of Chippewa Tribal CourtP.O. Box 25Nett Lake, MN 55772Fond du Lac Band of Lake Superior ChippewaFond du Lac Band of Chippewa Tribal Court1720 Big Lake Road-Cloquet, MN 55270Grand Portage Band of Chippewa IndiansGrand Portage Band of Chippewa Tribal CourtP.O. Box 428-Grand Portage, MN 55605Leech Lake Band of OjibweLeech Lake Tribal Court115 6th Street, N.W., Ste. E, Cass Lake, MN 56633Lower Sioux Indian CommunityLower Sioux Indian Community Tribal CourtP.O. Box 308, Morton, MN 56270Mille Lacs Band of Ojibwe TribeMille Lacs Band of Ojibwe Tribal Court43408 Oodena Drive-Onamia, MN 56359Prairie Island Indian CommunityPrairie Island Indian Community Tribal Court5636 Sturgeon Lake Road, Welch, MN 55089Red Lake Band of Chippewa IndiansRed Lake Band of Chippewa Indians Tribal CourtP.O. Box 572, Red Lake, MN 56671Shakopee Mdewakanton Sioux CommunityShakopee Mdewakanton Sioux Tribal Court335 Atrium Office Building, 12985 Bandana Blvd.St. Paul, MN 55108Upper Sioux CommunityUpper Sioux Community Tribal CourtP.O. Box 155-Granite Falls, MN 56241White Earth NationWhite Earth Nation Tribal CourtP.O. Box 289, White Earth, MN 56591MississippiMississippi Band of Choctaw IndiansMississippi Band of Choctaw Indians Tribal CourtP.O. Box 6010, Philadelphia, MS 39350MontanaBlackfeet NationBlackfeet Tribal CourtP.O. Box 1170, Browning, MT 59417Chippewa Cree Tribe of Rocky Boy MontanaChippewa Cree Tribal Court31 Agency Square, Box Elder, MT 59521Confederated Salish and Kootenai TribesConfederated Salish and Kootenai Tribal CourtP.O. Box 278, Pablo, MT 59855Crow TribeCrow Tribal CourtP.O. Box 489, Crow Agency, MT 59022Fort Peck Assiniboine & Sioux TribesFort Peck Tribal Court807 Court Ave., P.O. Box 1027, Popular, MT 59255Fort Belknap Indian CommunityFort Belknap Tribal Court253 Court Housing Loop, Harlem, MT 59526Northern Cheyenne TribeNorthern Cheyenne Judicial BranchP.O. Box 1199, Lame Deer, MT 59043NebraskaOmaha Tribe of NebraskaOmaha Tribal CourtP.O. Box 508 Macy, NE 68039Ponca Tribe of NebraskaPonca Tribe of Nebraska Tribal Court1800 Syracuse Ave. Norfolk, NE 68701Santee Sioux Tribe of NebraskaSantee Sioux Tribal CourtRR 2, Box 5172, Niobrara, NE 68760Winnebago Tribe of NebraskaWinnebago Tribal CourtP.O. Box 626, Winnebago, NE 68071New MexicoJicarilla Apache NationJicarilla Apache Nation Tribal CourtP.O. Box 128, Dulce, NM 87528Kewa Pueblo (formally the Pueblo of Santa Domingo)Kewa Pueblo Tribal CourtP.O. Box 279, Santo Domingo, NM 87052Mescalero Apache TribeMescalero Apache Tribal CourtP.O. Box 227, Mescalero, NM 88340Navajo NationNavajo Nation Judicial BranchNavajo Nation Alamo District/Family CourtP.O. Box 163, Magalena, NM 87825Navajo NationNavajo Nation Judicial BranchNavajo Nation – Crownpoint District/Family CourtP.O. Box 6, Crownpoint, NM 87313Navajo NationNavajo Nation Judicial BranchNavajo Nation – Ramah District/Family CourtP.O. Box 309, Ramah, NM 87321Navajo NationNavajo Nation Judicial BranchNavajo Nation – Shiprock District/Family CourtP.O. Box 1168, Shiprock, NM 87420Navajo NationNavajo Nation Judicial BranchNavajo Nation – Tó’hajiilee District/Family CourtP.O. Box 3101-A, Canoncito, NM 87026Ohkay Owingeh PuebloOhkay Owingeh Tribal CourtP.O. Box 1128, San Juan Pueblo, NM 87566Pueblo of AcomaPueblo of Acoma Tribal CourtP.O. Box 347, Acoma, NM 87034Pueblo de CochitiPueblo of Cochiti Tribal CourtP.O. Box 70, Cochiti Pueblo, NM 87072Isleta PuebloPueblo of Isleta Tribal CourtP.O. Box 729, Isleta, NM 87022Pueblo of JemezPueblo of Jemez Tribal CourtP.O. Box 100, Jemez Pueblo, NM 87024Pueblo of LagunaPueblo of Laguna Tribal CourtP.O. Box 194, Laguna, NM 87026Pueblo of NambePueblo of Nambe Tribal CourtRoute 1, Box 117-BB, Nambe Pueblo, NM 8750+Pueblo of PicurisPueblo of Picuris Tribal CourtP.O. Box 127, Penasco, NM 87553Pueblo of PojoaquePueblo of Pojoaque Tribal Court58 Cities of Gold Road, Santa Fe, NM 87506Pueblo of San FelipePueblo of San Felipe Tribal CourtP.O. Box 4339, San Felipe, NM 87001Pueblo of San IldefonsoPueblo of San Ildefonso Tribal CourtRoute 5, Box 315-A, Santa Fe, NM 87506Pueblo of SandiaPueblo of Sandia Tribal Court481 Sandia Loop Road, Bernalillo, NM 87004Pueblo of Santa Ana Tamaya Indian ReservationPueblo of Santa Ana Tribal CourtTamaya Pueblo2 Dove Rd.Pueblo of Santa Ana, NM 87004Pueblo of Santa ClaraPueblo of Santa Clara Tribal CourtP.O. Box 580, Espanola, NM 87532Pueblo of TaosPueblo of Taos Tribal CourtP.O. Box 1846, Taos, NM 87571Pueblo of TesuquePueblo of Tesuque Tribal CourtRoute 42, Box 360-T, Santa Fe, NM 87506Pueblo of ZiaPueblo of Zia Tribal Court135 Capital Square Drive, Zia Pueblo, Nm 87053Pueblo of ZuniPueblo of Zuni Tribal CourtP.O. Box 339, Zuni, NM 87327New YorkOneida Indian NationOneida Nation Court1256 Union Street, Oneida, NY 13421Saint Regis Mohawk TribeSaint Regis Mohawk Tribal Court412 State Route 37, Akwesasne, NY 13655Seneca Nation of New YorkSeneca Nation of New York – Allegany Reservation Court of AppealsSeneca Nation of New York – Allegany Reservation Peacemaker’s CourtSeneca Nation of New York – Allegany Reservation Surrogate CourtP.O. Box 231, Salamanca, NY 14779Seneca Nation of New YorkSeneca Nation of New York – Cattaraugus Reservation Court of AppealsSeneca Nation of New York – Cattaraugus Reservation Peacemaker’s CourtSeneca Nation of New York – Cattaraugus Reservation Surrogate Court2 Thomas Indian School Drive, 1508 Route 438, Irving, NY 14081NevadaDuckwater Shoshone TribeDuckwater Shoshone Tribal CourtP.O. Box 140005, Duckwater, NV 89314Ely Shoshone TribeEly Shoshone Judicial Center16 Shoshone Circle, Ely, NV 89301Fallon Paiute Shoshone TribeFallon Paiute-Shoshone Tribal Court987 Rio Vista Drive, Fallon, NV 89406Fort McDermitt Paiute and Shoshone TribesFort McDermitt Paiute and Shoshone Tribal CourtP.O. Box 391, McDermitt, NV 89421Inter-Tribal Court of Appeals of NevadaP.O. Box 7440, Reno, NV 89510680 Greenbrae Dr., Ste. 265Sparks, NV 89431Moapa Band of PaiutesMoapa Paiute Tribal CourtP.O. Box 187, Moapa, NV 89025Pyramid Lake Paiute TribePyramid Lake Paiute Tribe Judicial Services221 State Route 447, Nixon, NV 89424Reno-Sparks Indian ColonyReno-Sparks Indian Colony Tribal Court1900 Prosperity Street, Reno, NV 89502Shoshone Paiute Tribes of the Duck Valley Indian ReservationShoshone-Paiute Tribes of the Duck Valley Tribal CourtP.O. 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Box 850, Warm Springs, OR 97761South DakotaCheyenne River Sioux TribeCheyenne River Sioux Tribal CourtP.O. Box 120, Eagle Butte, SD 57625Crow Creek Sioux TribeCrow Creek Sioux Tribal CourtP.O. Box 247, Ft. Thompson, SD 57339Flandreau Santee Sioux TribeFlandreau Santee Sioux Tribal Court104 W. Ross Ave, Flandreau, SD 57028Lower Brule Sioux Tribe – Kul Wicasa OyateLower Brule Sioux Tribal CourtP.O. Box 122, Lower Brule, SD 57548Oglala Sioux TribeOglala Sioux JudiciaryP.O. box 280, Pine Ridge, SD 57770Rosebud Sioux Tribe of the Sicangu OyateRosebud Sioux Tribal CourtSicangu Oyate Bar Association provides an Appellate Digest of cases decided by the Rosebud Sioux Tribal Court of Appeals.P.O. Box 129, Rosebud, SD 57570Yankton Sioux TribeYankton Sioux Tribal CourtP.O. 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La Conner, WA 98257Tulalip TribesTulalip Tribes Tribal CourtTulalip Tribal Code6103 31st Ave. NE, Tulalip, WA 98271Upper Skagit Indian TribeUpper Skagit Tribal Court25944 Community Plaza Way, Sedro Woolley, WA 98284Confederated Tribes and Bands of Yakama NationYakama Nation Tribal CourtP.O. Box 151, Toppenish, WA 98948-0151WisconsinBad River Band of Lake Superior Chippewa TribeBad River Reservation Tribal CourtP.O. Box 39, Odanah, WI 54861Forest County PotawatomiForest County Potawatomi Tribal Court5416 Everybody’s Road, P.O. Box 340, Crandon, WI 54520Ho-Chunk NationHo-Chunk Nation JudiciaryP.O. Box 70, Black River Falls, WI 54615Lac Courte Oreilles Band of OjibweLac Courte Oreilles Tribal Court13394 W. Trepania Road, Hayward, WI 54843Lac du Flambeau Band of Lake Superior Chippewa IndiansLac du Flambeau Band Tribal CourtP.O. Box 217, Lac du Flambeau, WI 54538Menominee Indian Tribe of WisconsinMenominee Indian Tribal CourtP.O. 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When I was born my dad could not get work, so he decided to rob a service station, well that sent him to prison for the 1st 5 years of my life. So we lived with my grandmother (mom and baby me) in a place called piedmont courts back in the 50’s.When my dad served his time he found work in a blue collar trade which he learned in prison and so life was basically lower middle class, which is to say we had a car, 9″ Black and White TV, meat and potatoes, new clothing twice a year, Easter and the start of school, and by new clothing I am talking new pants maybe shoes and shirt just one or two of each. We lived with my aunt and uncle as we did not have enough money to get a apartment or home.Then when my baby brother was born, I was 11 years 7 months old, my dad left with the parting phrase, “I did not want the first bastard I sure don’t want the second” so my mom with a 3rd grade education, so petite she bought her clothing from the girls section, and no programs to help; was homeless.Now I must admit she could have gotten help from her family but there were conditions she unwilling to tolerate. My new born baby brother was to be placed with my Aunt M and Uncle J’s family to properly raise, I was to go to a boarding school and mom had to live with an old maid aunt/chaperon in Marion county South Carolina.Mom would rather die than lose us so we were homeless, we lived in the streets in cities from Miami FL (weather was a factor) to Worcester MA, mom’s favorite brother lived there; we crossed a picket line in Philadelphia and mom was beaten and they threatened to kill my baby brother and myself, a cab driver rescued us. Also in Philadelphia I almost died due to hypothermia, I was carrying my baby brother in about 2 or 3 feet of snow (remember homeless) and mom could tell I was in real trouble, so she went to a Catholic church which turned out to be a nunnery, mom begged and pleaded for help for me and my baby brother, they gave us blankets, soup, let us sleep in the kitchen and gave us some money for a bus to go somewhere warmer, Miami. (Note: we lived in an abandoned car a fireman showed mom the location of in Miami)For a short time we lived with Aunt R whom was also divorced, (Note: Divorce was looked down on greatly at the time, so much so we could not rent a place even if we had money, because they would not rent to a single woman with two children, they just could not have that kind of trash living in their apartments). My mom was recruited to work massage parlors, which evolved to prostitution, which lead her arrest for solicitation in Norfolk. I have some really scary stories and some great ones.I am just establishing I was by any standard poor.What did we eat, well when we got extra money, there were food stands that sold hot dogs 10 for a dollar, burgers 5 for a dollar etc. those were special times. When we lived with aunt Rachel and her 4 children and boyfriend of the day, Robert my cousin and I would scour the roads for soda bottles, take them to the grocery store, cash them in and buy a bag of rice or beans, get a can of jack mackerel for the rice or ham bone for the beans cook it in a big pot and everyone ate well. When we were in the streets we would buy a can of anything that could be eaten cold, basically open can and eat. We also scoured for food, behind restaurants, trash, day old goods from the bread factory. There were lots of days week old moon pies and miniature pecan pies or just stale white bread kept us going as we lived in abandoned cars, under picnic tables, trash cans, or sewer pipes.When I was in my 50’s I searched out my family, reconnected with them and they spent a lot of time telling me we did not have to go through this, but it was all mom could think of in order for us to stay together, there were no programs at that time, and welfare was basically a block of cheese, big can of peanut butter, and staples like beans and rice.To this day I will eat grits with a raw egg in it, soup with stale bread broke up in it, rice and fish. I can afford steak I just don’t want it, never developed a taste for all that fancy food, so it is no loss.Last note, I never loved my mom any less, she did the best she could do, I settled things with my dad, granted in my 50’s, he admitted he did wrong took 100% of the blame and never shifted any to mom, that helped me in getting over his abandoning us. All of these people have passed, most in the last 18 months, my dad died November 20th 2016, my wife of 47 years Martha passed April 12th also 2016; without a doubt her passing is the greatest loss of my life. Yea, I know this is perhaps too much info but it is therapeutic for me and I do not think people realize what others go through. There was no drug or alcohol abuse involved in all this, just life as it happens.That is what a poor abandoned/divorced white woman with a 3rd grade education, an 11 year old and infant living on the streets ate.

Ellen and William Craft (Ellen and William Craft - Wikipedia)Hollywood cannot compete with the true life adventures of William and Ellen Crafts- one of the most imaginative plots to ever come out of the Antebellum South.“For I had much rather starve in England, a free woman, than be a slave for the best man that ever breathed upon the American Continent.”[1]Most runaway slaves fled to freedom in the dead of night, often pursued by barking bloodhounds and bounty hunters. A few fugitives, such as Henry “Box” Brown who mailed himself north in a wooden crate, devised clever ruses or stowed away on ships and wagons.[2] One of the most ingenious escapes was that of a married couple from Georgia, Ellen and William Craft, who traveled in first-class trains, dined with a steamboat captain and stayed in the best hotels during their escape to Philadelphia and freedom in 1848.Ellen, a quadroon with very fair skin, disguised herself as a young white cotton planter traveling with her slave (William). It was William who came up with the scheme to hide in plain sight, but ultimately it was Ellen who convincingly masked her race, her gender and her social status during their four-day trip.[3] Despite the luxury accommodations, the journey was fraught with narrow escapes and heart-in-the-mouth moments that could have led to their discovery and capture. Courage, quick thinking, luck and “our Heavenly Father,” sustained them, the Crafts said in Running a Thousand Miles for Freedom, the book they wrote in 1860 chronicling the escape.[4]Ellen Craft 1846 (Ellen Craft: The Master of Disguise)Ellen and William lived in Macon, Georgia, and were owned by different masters. Born in 1826, as a child, Ellen, the offspring of her first master, Major James Smith and Maria a slave of African descent and European ancestry,[5] had frequently been mistaken for a member of his white family. Much annoyed by the situation, Smith's wife sent 11-year-old Ellen to her daughter in Macon as a wedding present in 1837, where she served as a ladies maid.[6]William Craft was forced to endure an entirely different upbringing. Throughout his childhood, William Craft’s masters regularly ripped his family apart by selling his parents and siblings. One master once sold William and his sister to separate slave owners.[7] William once recalled:“My old master had the reputation of being a very humane and Christian man, but he thought nothing of selling my poor old father, and dear aged mother, at separate times, to different persons, to be dragged off never to behold each other again, till summoned to appear before the great tribunal of heaven.”[8]Put up for auction at age 16 to help settle his master’s debts, William had become the property of a local bank cashier, Ira H. Taylor.[9] A skilled cabinetmaker, William, continued to work at the shop where he had apprenticed, and his new owner collected most of his wages. Craft’s new owner permitted William to hire himself out as a carpenter, and was allowed to keep earnings over $220 annually.[10] In time these meager earnings would prove to come in handy. Minutes before being sold on the auction block, William had witnessed the sale of his frightened, tearful 14-year-old sister.[11] His parents and brother had met the same fate and were scattered throughout the SouthJumping the Broom: 8 Historical Facts You Need to Know About This Wedding TraditionA twist of fate, and his impressive carpentry skills, eventually brought William and Ellen together. Denied the opportunity to marry[12] , in 1838, the couple “jumped the broom,” which was an African ceremony that consecrated the couple’s commitment to one another in secrecy.[13] Having experienced brutal family separations, the couple despaired over having children, fearing they would be torn away from them. “The mere thought,” William later wrote of his wife’s distress, “filled her soul with horror.”[14]Pondering various escape plans to Philadelphia, William, knowing that slaveholders could take their slaves to any state, slave or free, decided upon the idea of fair-complexioned Ellen passing herself off as his master—a wealthy young white man because it was not customary for women to travel with male servants.[15] Initially Ellen panicked at the idea but was gradually won over. Because they were “favourite slaves,”[16] the couple had little trouble obtaining passes from their masters for a few days leave at Christmastime, giving them some days to be missing without raising the alarm.[17]Figures of Ellen and William Craft presented at the University of Pittsburgh’s Free At Last?: Slavery in Pittsburgh in the 18th and 19th Centuries Exhibition, October 25, 2008-April 5, 2009.Before setting out on December 21, 1848, William cut Ellen’s hair to neck length. She improved on the deception by putting her right arm in a sling, which would prevent hotel clerks and others from expecting “him” to sign a registry or other papers.[18] Georgia law prohibited teaching slaves to read or write, so neither Ellen nor William could do either.[19] Refining the invalid disguise, Ellen asked William to wrap bandages around much of her face, hiding her smooth skin and beardless chin, giving her a reason to limit conversation with strangers.[20] She wore a pair of men’s trousers that she herself had sewed, completing her disguise with a pair of green-tinted spectacles to hide her eyes and a top hat[21] They knelt and prayed and took “a desperate leap for liberty.”[22]Woodcutting of Ellen Craft in disguise as a white, male plantation owner (Ellen and William Craft - Wikipedia)At the Macon train station, Ellen purchased tickets to Savannah, 200 miles away. As William took a place in the “negro car,” he spotted the owner of the cabinetmaking shop on the platform.[23] After questioning the ticket seller, the man began peering through the windows of the cars. William turned his face from the window and shrank in his seat, expecting the worst. The man searched the car Ellen was in but never gave the bandaged invalid a second glance.[24] Just as he approached William’s car, the bell clanged and the train lurched off.Ellen, who had been staring out the window, discovered that her seat mate was a dear friend of her master, a recent dinner guest who had known Ellen for years.[25] Her first thought was that he had been sent to retrieve her, but the wave of fear soon passed when he greeted her with “It is a very fine morning, sir.”[26] To avoid talking to him, Ellen feigned deafness for the next several hours.The Charleston Hotel 1840 (Former hotels of Charleston | CHStoday)In Savannah, the fugitives boarded a steamer for Charleston, South Carolina.[27] Over breakfast the next morning, the friendly captain marveled at the young master’s “very attentive boy” and warned him to beware “cut-throat abolitionists” in the North who would encourage William to run away.[28] A slave trader on board offered to buy William and take him to the Deep South, and a military officer scolded the invalid for saying “thank you” to his slave.[29] In an overnight stay at the best hotel in Charleston, the solicitous staff treated the ailing traveler with upmost care, giving him a fine room and a good table in the dining room.Trying to buy steamer tickets from South Carolina to Philadelphia, Ellen and William hit a snag when the ticket seller objected to signing the names of the young gentleman and his slave even after seeing the injured arm.[30] In an effort to prevent white abolitionists from taking slaves out of the South, slaveholders had to prove that the slaves traveling with them were indeed their property. Sometimes travelers were detained for days trying to prove ownership. As the surly ticket seller reiterated his refusal to sign by jamming his hands in his pockets, providence prevailed: The genial captain happened by, vouched for the planter and his slave and signed their names.[31]Baltimore, the last major stop before Pennsylvania, a free state, had a particularly vigilant border patrol.[32] Ellen and William were again detained, asked to leave the train and report to the authorities for verification of ownership.“We shan’t let you go,” an officer said with finality. “We felt as though we had come into deep waters and were about being overwhelmed,” William recounted, and returned “to the dark and horrible pit of misery.” Ellen and William silently prayed as the officer stood his ground. Suddenly the jangling of the departure bell shattered the quiet. The officer, clearly agitated, scratched his head. Surveying the sick traveler’s bandages, he said to a clerk, “he is not well, it is a pity to stop him.” Tell the conductor to “let this gentleman and slave pass.”[33]Philadelphia, Pennslyvania (1840's pictures)The Crafts arrived in Philadelphia the next morning—Christmas Day 1848. As they left the station, Ellen burst into tears, crying out, “Thank God, William, we’re safe!”[34]The comfortable coaches and cabins notwithstanding, it had been an emotionally harrowing journey, especially for Ellen as she kept up the multilayered deception. From making excuses for not partaking of brandy and cigars with the other gentleman to worrying that slavers had kidnapped William, her nerves were frayed to the point of exhaustion.[35] At a Virginia railway station, a woman had even mistaken William for her runaway slave and demanded that he come with her.[36]Abolitionists approached William at various stops, advising him to “leave that cripple and have your liberty”.[37] Another free African American man on the train to Philadelphia urged him to take refuge in a boarding house run by abolitionists.[38] Through it all Ellen and William maintained their roles, never revealing anything of themselves to the strangers except a loyal slave and kind master.Upon their arrival in Philadelphia, Ellen and William were quickly given assistance and lodging by the underground abolitionist network. They received a reading lesson their very first day in the city.[39] Three weeks later, they moved to Boston,[40] where William resumed work as a cabinetmaker and Ellen became a seamstress.After two years, in 1850, slave hunters arrived in Boston intent on returning them to Georgia.[41] Legally, both William and Ellen were still fugitives, and were in great danger when the Fugitive Slave Act of 1850 was passed, part of the Compromise of 1850, law enforcement in non-slave states had an obligation to apprehend escaped slaves, including the Crafts.[42]U.S. Marshal's Return of Writ to Apprehend William CraftA civil case began in 1850 concerning the Craft's escape from slavery. A man named John Knight swore in affidavits that he knew William Craft as Ira H. Taylor's slave and Ellen Craft as Robert Collin's slave in Georgia.[43] The Massachusetts law enforcement and courts would have to send William and Ellen back to Macon.The court issued this warrant to find and capture William Craft, a “fugitive from labor,” with the intention of returning him to Georgia.[44] The Census of 1850 shows the Crafts living in freedom at the home of Lewis Hayden in Massachusetts.In 1850, a deputy U.S. Marshall sought them out at Hayden’s home. William and fellow black activist Lewis Hayden met them at the door of Hayden’s house, threatening to blow them all up with dynamite if they crossed the threshold.[45] It goes without comment, the U.S. Marshall departed.According to the warrant issued following this incident, “the complaintant [in the case] didn’t want the [original] warrant returned as he was “informed that the said Crafts [were still] in…this city.” However, within a few weeks the U.S. Marshall of Massachusetts reported: “I have made diligent search for…William Craft, and cannot find him…”[46]U.S. Marshal's Return of Writ to Apprehend William CraftThe Crafts fled once again, this time to England. They traveled from Portland Maine to Halifax, Nova Scotia, where they boarded the Cambria, bound for Liverpool. As William later recounted in their memoir, "It was not until we stepped ashore at Liverpool that we were free from every slavish fear".[47] Upon arrival, they were aided in England by a group of prominent abolitionists, including Harriet Martineau. She arranged for their intensive schooling at the village school in Ockham, Surrey.[48]The Crafts eventually gave birth to five children, [49] while residing in Hammersmith, England.[50] Throughout the next twenty years, Ellen participated in reform organizations such as the London Emancipation Committee, the Women's Suffrage Organization, and the British and Foreign Freedmen's Society.[51] The couple supported themselves by presenting public lectures about slave conditions in the United States and their subsequent escape. William attempted to set up a carpentry business again, but they still struggled financially.[52]Ellen Craft 1874 (Ellen Craft: The Master of Disguise)After the end of the Civil War and the emancipation of slaves, Ellen located her mother Maria in Georgia, paying her passage to England.[53] In 1868, William, Ellen, Maria and three of their children returned to the states.With funds raised from supporters, in 1870 the Craft's purchased 1800 acres of land in near Savannah in Bryan County, Georgia.[54] There they founded the Woodville Co-operative Farm School in 1873 for the education and employment of freedmen.[55] In 1876, William Craft was charged with misuse of funds, and he lost a libel case in 1878 in which he tried to clear his name.[56] The school closed soon after. Although the Crafts tried to keep the farm running, dropping cotton prices and post-Reconstruction era violence contributed to its failure.[57]Charleston, South Carolina: The grave of abolitionist William Craft - Sacred Ground, Sacred HistoryIn 1890, the Crafts returned to Charleston, South Carolina to live with their daughter Ellen, married at the time to Dr. William D. Crum, appointed Collector of the Port of Charleston by President Theodore Roosevelt.[58] The elder Ellen Craft died in 1891, and, at her request, was buried under her favorite tree on their land.[59] William passed nine years later on January 29, 1900.[60]Footnotes[1] Ellen Craft: The Master of Disguise[2] The Narrative of Henry Box Brown (1849)[3] ellen craft quadroon - Google Search[4] RUNNING A THOUSAND MILES FOR FREEDOM[5] How Ellen Craft and Her Husband William Escaped Enslavement[6] Ellen Craft: The Master of Disguise[7] Meet The Slave Who Disguised Herself As A White Man To Flee To Freedom[8] https://www.google.com/url?sa=t&source=web&rct=j&url=http://www.dominiopublico.gov.br/pesquisa/DetalheObraDownload.do%3Fselect_action%3D%26co_obra%3D11883%26co_midia%3D2&ved=2ahUKEwjai_Tgp5XnAhVIbs0KHQjYB38QFjABegQIBBAB&usg=AOvVaw150uuGpgcK-XGpAmKL4Bfa&cshid=1579630942741[9] I Was Born a Slave[10] Craft, William (1824-1900), runaway slave and abolitionist lecturer | American National Biography[11] Craft, William (1824-1900), runaway slave and abolitionist lecturer | American National Biography[12] Opinion | Slavery Denied Legal Marriage to Blacks[13] Here's the tangled history behind why some couples jump over a broom at their wedding[14] https://www.google.com/url?sa=t&source=web&rct=j&url=http://www.dominiopublico.gov.br/pesquisa/DetalheObraDownload.do%3Fselect_action%3D%26co_obra%3D11883%26co_midia%3D2&ved=2ahUKEwjai_Tgp5XnAhVIbs0KHQjYB38QFjABegQIBBAB&usg=AOvVaw150uuGpgcK-XGpAmKL4Bfa&cshid=1579630942741 [15] The Great Escape From Slavery of Ellen and William Craft[16] Disguise Leads To Freedom For Former Slaves[17] Q&A With Barbara McCaskill About Ellen and William Craft[18] https://www.google.com/url?sa=t&source=web&rct=j&url=https://www.amazon.com/Daring-Escape-Ellen-Craft-History/dp/0876147872&ved=2ahUKEwia7prjqpXnAhX4Ap0JHYRHBTAQFjASegQIBxAB&usg=AOvVaw3FeS_uKvg77vkzXXx7cbRx&cshid=1579631999012[19] This Day in Georgia History[20] Ellen's Disguise - History by the Slice[21] Ellen's Disguise - History by the Slice[22] William Craft. Running a Thousand Miles for Freedom; or, the Escape of William and Ellen Craft from Slavery.[23] https://www.google.com/url?sa=t&source=web&rct=j&url=https://www.scadmoa.org/sites/moa/files/2019-07/The-Crafts-lesson-plan.pdf&ved=2ahUKEwia7prjqpXnAhX4Ap0JHYRHBTAQFjARegQICBAB&usg=AOvVaw0ZpcuvyfmMqZGUSfMIf5Eh&cshid=1579631999012[24] Ellen and William Craft, slaves who escaped to freedom - African American Registry[25] Aboard the Underground Railroad--William Ingersoll Bowditch House[26] William Craft. Running a Thousand Miles for Freedom; or, the Escape of William and Ellen Craft from Slavery.[27] Craft and Crum Family Papers Link Charleston and England[28] William Craft. Running a Thousand Miles for Freedom; or, the Escape of William and Ellen Craft from Slavery.[29] Avery Research Center acquired 1860 first-edition slave escape narrative[30] One of the most remarkable escapes from slavery: The story of Ellen and William Craft[31] The Great Escape From Slavery of Ellen and William Craft[32] A bitter Inner Harbor legacy: the slave trade[33] William Craft. Running a Thousand Miles for Freedom; or, the Escape of William and Ellen Craft from Slavery.[34] William Craft. Running a Thousand Miles for Freedom; or, the Escape of William and Ellen Craft from Slavery.[35] "A Complication of Complaints": Untangling Disability, Race, and Gender in William and Ellen Craft's Running A Thousand Miles for Freedom[36] Fascinating life of escaped slave Ellen Craft at James Library in Norwell[37] William Craft. Running a Thousand Miles for Freedom; or, the Escape of William and Ellen Craft from Slavery.[38] How the Abolitionist Movement Became a Force In America[39] How Ellen Craft learned how to read and write[40] William and Ellen Craft[41] Fascinating life of escaped slave Ellen Craft at James Library in Norwell[42] Fugitive Slave Act 1850[43] John Knight's Affidavit Confirming He Knew William Craft as Ira H. Taylor's Slave[44] U.S. Marshal's Return of Writ to Apprehend William Craft[45] Oh Freedom! William and Ellen Craft’s Escape from Slavery and Continued Search for Freedom[46] U.S. Marshal's Return of Writ to Apprehend William Craft[47] William Craft. Running a Thousand Miles for Freedom; or, the Escape of William and Ellen Craft from Slavery.[48] Lakeland Meetings: the Crafts and Harriet Martineau[49] Georgia Women[50] William and Ellen Craft[51] The Profits and the Perils of Partnership in the "Thrilling" Saga of William and Ellen Craft[52] http://Magnusson, Magnus (2006), Fakers, Forgers & Phoneys, Mainstream Publishing,[53] One of the most remarkable escapes from slavery: The story of Ellen and William Craft[54] Ellen Butler Craft (1826-1891) - Find A Grave...[55] https://www.google.com/amp/s/m.georgiaencyclopedia.org/articles/history-archaeology/william-and-ellen-craft-1824-1900-1826-1891%3famp[56] The Letters of William Lloyd Garrison[57] People and Politics After the Civil War[58] William Demosthenes Crum: Caused an Uproar When Appointed Collector of Customs in Charleston, SC[59] Ellen and William Craft Make a “Crafty” Escape from Slavery[60] One of the most remarkable escapes from slavery: The story of Ellen and William Craft