The allotment of Amendment 38 should be the beginning of individual title to the strip but, as often happens with the ancient titles of Long Island, there is no recorded deed from the allottees and nobody can trace title from them. It does not appear whether they ever took possession of Amendment 38 and hence the strip. Perhaps the Shinnecocks never moved from the strip until 1860 or thereabouts.

Certainly many of them resided in this vicinity until 1840 or even later. It is well authenticated that many Shinnecock families, perhaps the greater part of the tribe, remained at Good Ground and thereabouts for over a century after Shinnecock title to that land had been conveyed. Maps as late as 1836 (Colton & Co. map of Long Island) and 1839 (plate 5 in Burr Atlas of NY State) showed triangles, apparently a symbol for wigwams or hogans, identified by the words "Shinnecock Indians," immediately south from Good Ground and Canoe Place. The later map also showed them on Shinnecock Neck, so if we could put complete trust in these maps we would know the approximate date of the emigration. William S. Pelletreau, an authority on the history of Southampton, wrote in 1882 and in another history published in 1902 that the only house in Good Ground in 1800 was that of the widow Goodale, but that there were wigwams until 1830 or 1850.

A Congregational church, where the Reverend Paul Cuffee preached to his Shinnecock brethren, was built in 1791-1792 midway between Good Ground and Canoe Place, near the place still marked for his grave. The Trustees for the Town, who represented the Proprietors as previously mentioned, contributed twenty pounds towards the costs of the Indian church on condition that the Proprietors "shall have the grazing of Shinnecock Neck during the whole of the year 1792 without molestation." (The Reverend Cuffee died in 1812; the church which he founded fell into disrepair before 1830, and by 1845 its site was grown up to bushes and trees. But the Reverend William Benjamin was Congregational minister to the Shinnecocks at some church at Canoe Place from 1827 until his death in 1860. (See Prime's History of Long Island, pages 117, 118, 217, 411. See also a mss. by Rev. James Y. Downs possessed by the Pennypacker Long Island Collection, East Hampton.)

What became of the "Cuffee" church building, and what building Reverend Benjamin used when he preached to the Shinnecocks at Canoe Place until 1860, are matters of surmise. Abigail Fithian Halsey, in an article in the Long Island Forum for July 1945, said that the church organized on the present reservation in 1847 and still active there used part of the old "Cuffee" church building, moved across the Bay on the ice. She had good authority for that statement and she seems to have been equally right in saying that the little chapel which still stands on Canoe Place Road was the other part of the "Cuffee" church. Upon the latter point Pelletreau can be cited against her, because he said in 1882 that the chapel was built under the auspices of the Long Island Presbytery in 1819. Prime, on the other hand, said in 1845 that a Presbyterian church was organized in 1819 but had no house of worship and soon became extinct. Certainly the records of the Presbyterian Historical Society at Philadelphia are silent about any church built at Canoe Place in 1819 or thereabouts with Presbyterian funds.