about the easter egg world and the changes made along the way. this weekend on the c-span networks. for the next hour, and american history tv exclusive. our cities to her visits shawnee oklahoma to learn more about life. we have traveled to u.s. at the spring the little scene and historic sites to our viewers. you can watch more of our visit at c-span.org/cities tour. >> is a very interesting history. 1891, south of the town near across the river, a man from oklahoma city came and built a wooden mill. until 1895. that the town of shawnee wanted

to grow and be prosperous and they encouraged the man to bring the wooden mill over to the present site that it is now in 1895. sean he a town and my granddad town northrt of the of shawnee and came down from michigan. through the years, granddad work in oklahoma city and my grandmother approaches the wooden barn in 1906. it has been in our family since that time. and my son is now the fourth-generation to be president of the company. >> we are at roundhouse overalls in shawnee oklahoma, here, we are the largest maker of have -- and that is we

that is because we have a lot of brand loyalty. is wearing our overalls, fathers, grandfathers, great-grandfathers, and even great, great-grandfather's were the overalls. 1903tually started in witches for years before oklahoma was a state in indian territory. we started by making overalls for the railroad line. shawnee was a boom town for the has aad industry and railroad in santa fe as well. you can see the brock island and this isloyees them. over 1000 of them working on the roundhouse railroad repairs s tation. it is a repair station that will have lots of pieces of railroad line and a turntable track so they can move the different

railcars into different parts of the roundhouse and work on them. down here, you can see where the roundhouse railroad repair station was and the actual roundhouse building, the original building in 1903 was down here. here, you can see the original building from the 1920's. ons is the roundhouse slogan the side of the building their. we stayed in downtown until about the 1990's when it got too difficult being downtown in a very old building. we would love denim roles which were starting to get as much as timef of time -- half the by hand. you take into the third floor, take them back down to the selld floor by elevator to them, and then take them down to the first floor to ship them out, it became a nightmare as

far as trying to get the production made. we moved out here in the 1990's expansionble to get on employees and make it a much more profitable venture. in the 60's, my grandfather founded the company and it has been in the family since the 60's. it has always been locally owned so there are always people here in shawnee at the locally owned roundhouse. , the is that connection shawnee connection of always staying near the community. most of the overalls are made here in the factory. here hashe employees been important and having the network of people that know how to make overalls, our most important factor to do this is the skill of our employees. we have some employees that have

been here for 20 years. i would say there's a connection of the railroads at the but over in 1903, - time, there is less and less. railroad employees, the employment and railroad industries dramatically increased. there were people writing railroads or railroad industries itself. not much of a connection anymore, but you still do see people wearing overalls and sometimes people outside the overall environment would tie overall.ilroad any more people just where those overalls day today and that is what their pleasure is. they have no connection to the railroad, but there is the ties on that how -- that's how it began. wearingsee people overalls as their day to day where. especially in these parts of the

country. >> but the facility has been over the years that our production has grown and demand have grown, our newest facility is this steel structure that holds 530,000 bushels of corn. that is around 530; close. you will also see a concrete structure which is our field and we have three elevators, a, b, and seed. and --the oldest -- 80 a, b, and c. the multistory part of the facility behind me in the windows, that is the location of the corn mill processing equipment and that is the exact the mill was when my great grandfather purchased in 1906. when my grandfather started the business in 1906, it was primarily a wooden structure. what you see here with the

concrete manufacturers and elevators, that has been added in that time. those facilities are not built for the long-term. it's built on the stable foundation. oklahoma, weate of have a few production facilities. as a total company, we employ a lot, in shawnee, it is just over 200. restaurants,o commentaries, and schools. through throughout the united states. food safety laws are coming to affect in the greater awareness from the public in the last few years. program, itd safety

has been around for 31 years. we were to find say price for our customers and work to provide -- work with big retailers and we were to cooperate with them on various things for a number of decades. the government has stepped in mandateew bed really for safety laws. byse rules have been adopted people like ours for many decades already. it is a great and the pride that the name of our town is it shipped across the country with our product. as i interact with the town that i grew up in, people share that sense of pride in the products that we ship, and it has been a real partnership. there are times we have needed support from the city when it comes to an expansion, a move in the utility line, or closing a road that allows us to do more

expansion. we have always had such great cooperation from the city government down to all of the services that they provide for us. history ofbes have a having a relationship with living eagles and many other living wildlife and nature. to bring that back was important. are at the pottawatomie nation here in shawnee oklahoma. this has been an incredible outreach to our community to have this. eightare currently aviators in the holy united states. for us to have this one is haveing and we are glad to it. we open in 2012 and are fully funded by our tribe.

we start with eight eagles and now have 14 eagles. it was so important for our tribe, our nation to have his aviary, to say the eagles lives, for one. if there is not a place for them to go to have a quality life in captivity, they will have to be put down. for us to step up and save the lives were super important. thing, if the government were to do in outreach to get the young people involved and be having the relationship of the living eagles again. the third thing we can do is hand out these to our tribal members. whenagle feathers used native americans are dancing, and they are dancing for special reasons. kind of like prayer in motion. the need to do it to have good things come upon their community. eagles fly so high they say they can see the face of god.

they embody some of that energy so you have to have a tribal id card for a federally recognized tribe to possess an eagle feather. those laws were put in place many years ago in the 60's and 70's because of the threat to the bald eagle and the act was put in place to protect them. short of a pure honor to get an eagle feather. they are not given lightly. havere very fortunate to very respectable people of before us. them,e able to listen to make it input on what worked best and what did not work so well. try to want to do is incorporate cultural significance into the bills. out of the three eagle feathers above us, they represent the three tribes. they came together many years ago and that pays respect to that relationship. enclosure youly

will find, and not only is it is very good for eagles, but it also represents our prayer circle and paolo grounds. we enter from the ease with the sun comes up representing new beginnings. -- we put thet cultural significance in and it is very important for the eagles. each one has a unique personality and the name. we try to give them a pottawatomie name also. by giving it a pottawatomie ,ame, we believe the creature god, does not see your face, he just sees the top of your head when you pray. it's very important for give them pottawatomie names also. the wildlife is incredible the kind of facilities. ofy are very supportive american aviaries. normally, they try to find at

least one eagle project a year whether it be in aviary or doing surveys for eagles. wants to see these eagles thrive and make a comeback. the relationship is incredible. they are able to come to location, which means a lot to us. we see the sun come up and the sunsets with these eagles. it is a different kind of relationship. they are part of the family. ande given the highest care for people to see that is a big deal. it is important to see that cultural side of it. as we open this facility in 2012, we opened as a permanent facility to house eagles permanently, to live out their then,but every now and things happen where we are able to get one back into the wild. we had that in 2013. an eagle rehabilitated herself, basically, with our help elizabeth, and we were able to release her into the wild. many of our community members know her.

she was about a year and a half old when we released her. a little telemetry back on her to be able to track her movement and know she would thrive in the wild. we were told we would be lucky to get a year out of that. the 60 yearsl mark she is wearing that in doing fantastic. balance at the museum and having the one we call a living culture over here is incredible. we try to get teams to visit both areas and have that little bit of culture for people to be able to have an carry-on and that is so important. without that, our culture goes away. each little step in that is a step in the right direction for people in our area and people coming after us. i like to describe it as a match that only god could make

in heaven because the original monks arrived in new orleans in 1872 thinking they had an invitation from the bishop of new orleans to establish a monastery there. when they arrived, they said, what are you talking about, i'm looking for missionaries, not months. these two monks were looking for a permanent home, but they could not find the right situation where they were really wanted. for whatever reason. very complex. at the same time, the american indian peoples were being removed to this territory because the increasing white population did not want them in the land where they were trying to expand. they were being removed. chosen, toory, was put it bluntly, because no white people wanted this territory.

that nobody wanted went to a land that nobody wanted, to serve the people that nobody wanted read it was a match made in heaven. -- nobody wanted. it was a match made in heaven. the same gregory's abby has been in shawnee for a little over 100 years. we have been in what is now oklahoma for 142 years. we came when it was indian -- inory in the 1875 1875. our vendors were french. -- our founders were french. a number of american dry peoples were being located to an indian territory. a good number of these tribes of nations were catholic. and they needed catholic ministry and catholic education, but there was no structure at the catholic church and region. were looking for a

place to establish a permanent location for the community, so, when the bishops of the united states established the indian territories, its own region of the church, they asked us as thats to come and provide ministry and education programs to native american people. home explored the territory and eventually was entered into an agreement with -- the citizens of the pottawatomie nation that had been recently moved into the territory and established sacred heart abby and academy and mission. base for us.me we ended up actually communities some 45 around what is now oklahoma. we also established interestingly enough, three schools where african-american children who were the children persons who had been enslaved

of indian tribes. the original sacred heart, which had then in 1876, monastery, a school for boys, of all ages from elementary through his college -- through college. for girls, it had a convent to teach the girls. ,here was a whole working farm a small village, and all of it burned in one night in 1901. miraculously, there was no loss of life or injuries in the whole complex. the whole complex burned in about 30 minutes. people don't always remember that we rebuild it. there was a second is school complex, a second monastery, a second convent read -- convent. we moved from there to shawnee after rebuilding.

i'm very proud about my predecessors and community in the sense that those first generations of monks, very closely identified to the indian people. the first landn run in 1889 that opened part of what is now oklahoma to white settlements, one of our monks was from france and preached a to the nine indian people who had lined up on the banks of the south canadian river waiting for that land run. he was reminding them that the land they were entering was not empty, that it was inhabited, had people there. he the language of the story of exit is in the bible -- exodus in the bible saying, if you treat the people here unjustly, their cry will reach the ears of the lord. [laughter] and there will be consequences. advocacy proud of that

that our community had for the indian people at the time. today, think gregory's abby has 21 members in the community. our monks range in age from 34 to 95. we all have different personalities, interests, abilities, ands, in our different stages of the low and -- stages of development in life, and that makes a community. some of our monks have been dedicated to more manual pursuits, on the grounds, in the gardens, taking care of our campus, working in the greenhouse, taking care of the we all live int this community and follow the same pattern of life each day. in terms of our schedule. our daily schedule doesn't very much.

we have a rising bell at 5:30 in the morning, and through the course of the day, we gather for communal prayer, five times a day. together, we gather the church that lastshe morning about 35 or 40 minutes. then we have a break for about 30 minutes. during which, we eat breakfast in silence. then, at 7:15, we gather in the church again for our morning praise which lasts about 30 minutes. then, we have a work. noon -- from02 8:00 until noon. then our prayer lasts about 10 minutes followed by lunch. during which, we can talk at lunch. then we have another work. from 1:00 to 4:30. for the we gather

celebration of mass and follow that by our evening meal which we eat together in silence. we start together and stay there at the table until the last person is finished. then we rise and end the meal with prayer. when someone is reading from a book during the meal. we are being nursed, not only physically, but also mentally ually followed by a. of recreation which is something that can be lost in our culture. for about 45 minutes, we gather in our community room and some monks play dominoes, some play cards, some read the paper, some watch the evening new and the first part of wheel of fortune, and sometimes squeeze in a network read quietly. we are all there together quietly affirming this value we have for each other. then we gather one last time in church at 6:44 for our evening

about 45at lasts minutes. after that, the evening is open. in the summer, there is plenty of sunshine and no curfew of the time, but that bell rings at 5:30 to start the cycle all over again. that isway of life designed to promote a balance between prayer, and work, and the study. a balance between solitude, and community. a balance between dialogue and silence. we strive for balance. i suppose what i would want people to know and to realize is that, from the earliest century, these monasteries have been places of hospitality. that we welcome people to come to experience our way of life.

of meaningfulype assistance, wherever they might be in their lives, and that we can also benefit from their work to come to see god at in those around us. that is people of all faith or no faith to be able to share this life together in this place. that is set aside for this journey. i want people to know that the abby here is a place of hospitality, and the values we try to live our human values connected,s are very rapid, short attention span culture, that is filled with all kinds of noise can benefit from. experience.o the the healing that can come about

in our lifestyle of balance, of silence, reflection, and attentiveness to what is happening in the world around us. they say welcome, come and visit. >> we have faced a lot of trials and tribulations. there have been a lot of evers and our history that are gutwrenching. i think they could easily bring any community, culture to its knees. each generation that comes along, have to think about what they are doing and how it will impact the next seven generations. we cannot only think about ourselves, so when visitors come through here, they will be able to see that sometimes we have to make hard decisions and sometimes our backs are against the wall but we continue to persevere. for the next several generations, i think it will only get better.

nation is one of 39 federally recognized tribes. we have around 30,000 tribal members. each day that we are here, we work to preserve our culture and provide services for our tribal members. the sections of the museum where standing in our our introductory sections. we introduce the oral tradition of the seven fire prophecies. we chose to begin the exhibit with this prophecy because it is one that foretold things that happened since the pottawatomie -- to the potluck me over centuries. each one of the fires conserves -- can serve as a fire posed to indicate these milestones or shifts in the history of our people. beingrt off in each fire when a prophet came to our people in foretold about the happenings. on thest fire was inland

east coast of the united states. nova scotia and maine. we were told to move inland. a prophet said we would move inland and we would know we were in the place we meant to be and the creature made for us. when we arrived in the great lakes, we found wild rice growing in the middle of the lakes, we knew that is where the creature wanted us to be. another prophecy was foretold that a light skinned race would come and visit our people and that that light skinned race would come as a face of a friend or a foe. those two cases are similar. one could lead to a great time of collaboration for the people, or thinking with the face of a foe, it could be a time of great destruction and complete cultural loss. we know how that worked out for most native peoples. european arrival did not bode well for many tribal nations.

there also prophecies of fires that foretold coker rolloff that would happen when our children were taken away and put into boarding schools. a lot of the fires, to this point, have a connection to them but there was a southern fire and prophecy that told of a generation that would come along and go back along the path of the ancestors and pick up the things they were forced to leave behind. the language, tradition, ceremonies, and we believe we are in that time now and that is what this museum exhibit is. people coming here to learn about their history and culture. each one of these fires is basesented in the museum's and we introduce these animals and concepts to give people an indication that we are moving through time and these things were foretold. the sec. we are in now is the treaty section. we made the choice to have an entire section set aside for

treaties because the pottawatomie are the most treaty to tribe in u.s. history. we signed more than any tribe. over 40. the reason we signed in so many is that our leadership structure was always pretty diffused. we didn't have one chief at the top. we were also geographically dispersed along the shores of lake michigan, so from wisconsin down through the upper peninsula of michigan to the northern indiana area, and some cases into illinois, ohio, having a geographically dispersed tribal villageeach tribal having not just one person as a decisional maker but a council, make that when the federal government came to negotiate the treaties, they would want one person to sign for all the pottawatomie in the region. it did not work. they refused to do so. often you would see a treaty that was signed and the wording

is almost exactly the same from one village to the next. they were assigned within date of each other -- days of each other. -- inhough one leader nearby villages were considered as family, they did not feel they had the authority to speak for that village. by necessity, the federal government had to have a lot of separate treaty negotiations. being the most treaty tribe in history, we thought we would do to show theion evolution. the first treaties are these treaties. this is all it entails is the cessation of some kind of thing beingthout any included about landor territory. the next kind of treaties came around 20 or 30 years later our reservation treaties.

are reservation treaties. they will curtail some of the range lands that this particular tribe or village had access to. really keeping people confined to a small area but still within our homelands. they are kind of treaties that we signed coming around with andrew jackson and when congress passed the indian removal act of 1830 or the removal treaties where they were no longer interested in just ending a war, no longer interested in keeping the tribes combined into one area, still in the ancestral homelands, the understanding and the federal policy at that point was complete removal, and tribes could not live among civilized people. they needed to be completely removed to west of the mississippi river. was onerience with that a village by village basis again

to wear some tribal leaders saw the writing on the wall and they negotiated the best possible treaty they could, some fled it rather than deal with the federal government at all. heels in and said this is my homeland, you cannot remove me, i will not sign these treaties, and that was the case with our particular tribal village that a lot of our ancestors came wrong in northern indiana -- came from in northern indiana and were forcibly removed at the end of a barrel of a gun. they were forced to watch -- walked 600 and 60 miles -- 660 miles. they often signed with the next but beside their names, they would sign with their clan symbol because they were not just picking for themselves, they were speaking for members of their clan. we chose those treaties because they are not only important to the history of the tribe, they were beautiful pieces and artifacts.

beautiful pieces of art people could look at and see that not only does it have a historical significance but it is a beautiful piece. the removal. periods began. the actual treaties happen first in the physical removal happened around 1833. for us, this. extends into the late 1830's, even the early 1840's. because of this dispersed more nineal era there are distinct pottawatomie tribes that are each sovereign nations. seven of them are in the u.s., and two of them are canadian first nations. it is because of this era where some signed treaties that remove them at one. and some were able to negotiate treaties to stay in the great lakes with a very restricted reservation.

and some like the ancestors of the pottawatomie today were fortunately removed. this particular section of the museum, we highlight one particular removal which is what we refer to as the trail of death. theappened the same year of cherokee trail of tears. we left our homelands within a few days of each other. this is particularly heartbreaking and gutwrenching in the removal of our ancestors who were removed on this were ones removal and who had refused to negotiate with the federal government. a treaty council was called in and asked people to meet at menominee village and what is today -- in what is today twin lakes. arrived with their villagers, and they were thrown into a church, the doors were locked, and they were told they were going west in three days.

whether they like it or not. they were not there -- there were not enough provisions, not enough wagons or horses to make it somewhat comfortable, so they sent out people for a 50 mile radius and gathered up every pottawatomie person they could find, brought them back to the village, in three days later we were marched out at the end of the barrel of a gun. walk 660tors had to miles from our homeland in northern indiana to a new reservation in kansas. without enough provisions, it was not a great time of year. more than 40 died along the way. most of those were babies dying cholera andnd adjust the pressure of having to continually push yourself day to day when your interest strength's and health were waning. it was a tragic part of our

history. it definitely left its mark on the community. are is something that we very aware of. i would not say there is a pride, but there is a pride of understanding the history and holding it's a great -- it sacred. this is the best documented removal for the pottawatomie because you can see the sketches hadhe wall and we actually an artist living with us at the time. he was from england and all of the sketches you see our field sketches that he did. the individuals you see, and we have cutouts made of them, they are not just general phases. the are portraits -- they are portraits of people. he depicted everything from the long removal train to every day anp seems of setting up evening meal to a mass. we had a priest who was removed

with us and he said mass, a blast rights to those who are passing away, and he left a journal behind. he was what they called the a journalwho left behind. we had two different journals and an artist who was sketching this removal. that is why this is the best known pottawatomie removal recorded. in this section, we are displaying a total of 86 moccasins. each pair of moccasins represents 10 people who were forcibly removed on the trail of death. these were all made by community members or tribal members. we sent out a call asking people to make them. some people have been making them for years and did quite a bit of decoration on there's. firsthers, it was the time. it was a great way to getting goals -- get involved with their

community. i'm proud with the moccasins we are able to display because i think it was, especially for this section, it was important to have that connection back. this was visitors that a tragic story and we had tremendous loss of life, a culture through this, but we still remain, and into were, and these are the descendents of the people on this removal that are showing their pride, their commitment to remembering the history of their ancestors through these pieces. they took the time and heart into making these. are in now is our early arrival in indian territory. -- when we were removed from the great lakes, we were in kansas for around 40 years. after losing our land because of a broken treaty, we were removed a final time, the fourth time for some of our communities, to indian territory.

wen we arrived here, purchased our reservation which is modern-day pottawatomie county. there was a tribe living here, however. the ia failed to mention that when we purchased the treaty and land. they promised this would be our land forever and we would never with non-indian people. when you are on your fourth removal, you don't believe that anymore. we were great lakes people, trying to survive on the plains of central kansas, and plains of oklahoma. this is the era of the wild, wild west. if you think about it, they were -- they had jurisdiction over tribal members so you had a lot of outlaws coming here because the only jurisdiction was back in kansas city or little rock, arkansas.

area,mes gang was in our the dalton gang, there was a lot of violence in our territory at the time. we had a few tribal members who were stabbed. many were shot. it was a very violent place. and webeen moved here, were considered on our own. we didn't have an indian agent, and were no longer connected to an agency because we were considered u.s. citizens. but we were u.s. citizens who cannot vote, but we could pay taxes. we couldn't sit on a jury, but we could be found guilty or tried in a court of law. in the federal records, we were quite high citizens. the 1870's, what it meant to be a native american and a u.s. citizen. the d act wouldn't be for theher 15 or so yearsaws -- daws act wouldn't be for another

15 or so years. there was no legal presidents on what it meant to be a native american and a u.s. citizen. we were figuring it out as we went. the first constitution was drafted in 1938. it was a constitution that was written by a bureau of affairs. it left a lot of government control. they had to have final say over amendments and things of that nature. it allowed us to be recognized by the federal government as a sovereign nation, as a federal recognized native american tribe, but he did not give us a whole lot of freedom to construct our laws and our government the way we saw fit. we, as citizens of pottawatomie nation, took it upon ourselves in the early 2002 completely restructure our constitution.

we took the department of out of it sothe ia we don't have to have approval to have a constitutional approval. we created our legislative structure so we have representation for tribal members not just here in oklahoma, but nationwide. we really looked at the things that were important to us as a and putovereign nation that into our foundational network. to takeit was important the government out of it. the federal government does not need to have the today say over in we run our affairs pottawatomie nation. we are capable of doing so, we have proven we can be successful at doing that. -- have a lot of of interactive's because it gauges that engages a younger generation and allows us to showcase information that would

be harder for people to grasp otherwise. this is our allotment map. what we are seeing here, these pink and red squares are made to inbal members and one was 1872, and the other was in 1887 with the daws act. if you wanted to see what these of land a particular tribal member that was your ancestor owned, you can touch this person's name and it will highlight all of the parcels that that person was allotted. one,is important because, it allows people who may not have lived around here to come in out of state, see where the to drive and are able out and get a connection where their ancestors were living. people also have to understand the base and tribe at this time. was our reservation.

at that time. see, almost all of the allotments are in the center part of the reservation. this wasn't my choice. the federaled by government, even though we purchased the entire reservation to take the allotment and areas that they found best for us. all of this area you see to the wash that was unallotted opened up around 1891 and was taken away. , as it moved from indian territory to the state of oklahoma, a law was passed that abolished all reservations in indian territory. that was a requirement for state that they get rid of their reservations. they passed a law that did that, which meant there were no more tribal reservations in oklahoma. it was private lands that was owned by native americans, and there was private americans that owned land as well.

as we were moving into a more modern era, for the tried to regain its jurisdiction and have sovereign tribal territory, what we do is to go through a trust process. for example, areas that we have enterprises, whether the be our casinos, or grocery stores, things like that, we had to go back in, just like any other person, and it teaches that pieces of land were available, we bike like any other individual, and refile paperwork to move that land from a seized at this -- from a c status to a trust status. that means that the jurisdiction inthat land, once it's back trust, is the tried and federal government. it takes the state and county government and all of the municipality governments out of

the authority for that piece of land. that is what tribes across the country are doing now, going back and going to areas where they had tribal presence, via treaty, goes back in and purchases this land just like anyone else and put that through the sea of trust process. it is often a long and expensive process to go through. that allows us to have sovereignty and jurisdiction over this land. a reallyething that is important goal, not just for the pottawatomie nation, but all tribes across the u.s.. history is messy. american history is messy. it is not something that has growing patriotic things that we as a nation are proud of. there are these horrible times in our history, and to be able to say, our people endure this,

we survived this, and look at us today, i think it is a great story of perseverance and a great story of what, not only our community, but need to people in general, have had to overcome through various points of u.s. history to becoming a thriving nation today. shani was settled in 1931. they opened this area of pottawatomie county and they were four main people the claimed mistakes. shortly after the land run in the belt of the first house in shani. they lived in that cabin only a short time, for about a year before they built a larger residence.

now, it is located on the grounds in pottawatomie county. this is just north of the depot. the records indicate that it was [indiscernible] that named the town. several people got together and it had been called for city because this is timberland here. there is names thrown around and there were several other names thrown around. in an all-night discussion of james who named the town, finally came up with a compromise to name the town shawnee after the shawnee native american tribe. the pottawatomie county museum is housed here in the santa fe depot. started -- the

construction was started in 1983. 3. 1903, this kind of looks like a european cathedral. a lot of people call it the castle when they come. a lot of locals call it shawnee counsel. three of those four original founding fathers of the town of shawnee gave land to the railroad, three different railroads to get them to come through shawnee. the first railroad to come to shawnee was the oklahoma gulf ailroad which was on july 4, 1895. by 1902, when the santa fe came, there was already several thousand people here. as the culture was the main industry, and cotton with the 1908, we hady

seven cotton gin's, to cotton compresses, seven hotels, so there was many cotton gins. the population at that time was to about 20,000 people. shawnee only has about 30,000 now. that is just how busy it was back in those days. when the santa fe railroad came in 1903, and this depot opened in 1904, in the next year or so, the missouri kansas and texas railroad came and james gave land to them to build a depot here. railroads,the three there was 107 train the day that came in and out of town. the people in shawnee thought they had a good chance because oklahoma did not become a state until 1907. in 1911, the legislature made

the ledbetter act which called for an election in oklahoma to choose a state capital. we have a local residents here in town that we the locals call the governor's mansion. that was built and was offered to the state if they won the ,lection to become the capital they would make that the governor's mansion. shawnee came in a distant third between oklahoma city and guthrie. so oklahoma city became the capital. as we tell the history, we have to be fair and tell when the white men came and settled this area, it displays the native americans. we are real cognizant of that fact. it was not like a happy day for everybody. -- land here

we have four major tribes in this county to this day. fox, the s second -- s&t shawnee. we carpentry out in front of the new museum and it has four feathers would represent the four tribes. like so many, counts, i think a lot of the locals are probably not aware. i was born and raised here in shawnee and i was not aware of some of the great history that we have here until i came down here a few years ago. we have to do a better job of advertising and getting the locals better involved in history. our visit to shawnee oklahoma

is an american history exclusive. we have traveled to u.s. cities, bringing the literary's and historic sites to our viewers. you can watch more at our website. tonight, former presidential on thete pat buchanan 1968 presidential campaign. and an economist on taxes economic growth. senate hearing on opioid addiction and its effect on american families. up next, american history tv. , 1968. back 50 years ago we are calling this series, "america in turmoil."