López was born in Mexico City in 1978, but grew up with her grandparents in a very small town called Huaycali in the state of Guerrero. Recalling her childhood, López reminisces about the responsibilities she had as a peasant girl and describes the customs and celebrations of her land. As a teenager, she crossed the border with her family and, after a difficult and dangerous journey, arrived in Johns Island, South Carolina, where one of her aunts lived. Almost immediately, López started working in the fields to pay for the expenses of her trip. A short time later, a young friend from Mexico came looking for her. They were married soon after, and have been together ever since. They have two children and consider Johns Island their place in the world. In her interview, López explains that education is very important to her and her husband, which is why they have made an effort to learn, better themselves, and train as community leaders. In this learning process, she explains, the sisters of Our Lady of Mercy played a crucial role. López also reflects on her work with various community organizations such as PASOs, Family Corps, and Holy Spirit Parish.López nació en la Ciudad de México en 1978 pero creció junto a sus abuelitos, en un pueblo muy pequeño llamado Huaycali en el estado de Guerrero. Recordando su infancia, López cuenta acerca de las responsabilidades que tenía como niña campesina y describe las costumbres y celebraciones de su tierra. Siendo adolescente, cruzó la frontera con su familia y después de un viaje azaroso y difícil llegó a Johns Island, South Carolina donde residía una de sus tías. Apenas llegada, Alma comenzó a trabajar en la agricultura para poder pagar los gastos de su viaje. Al poco tiempo, un joven amigo de México llegó a buscarla y enseguida se casaron. Desde entonces López y su esposo han estado juntos. Tienen dos hijos y consideran a Johns Island su lugar en el mundo. López explica que la educación es muy importante para ella y su marido y que por esa razón se han esforzado en aprender y formarse como líderes comunitarios. En ese proceso de aprendizaje, su relación con las hermanas de Our Lady of Mercy tuvo un rol fundamental. López, también reflexiona acerca de su trabajo con distintas organizaciones comunitarias como PASOs, Family Corps y la Parroquia Holy Spirit.
Musician, educator, and community leader Lonnie Hamilton III was born in Charleston in 1927. He is a graduate of South Carolina State College and VanderCook College of Music in Chicago. In the interview, Hamilton reflects about growing up and developing his career in the segregated South since his beginnings at Burke High and the Jenkins Orphanage Band. He speaks about his long and gratifying career as an educator teaching music at Sims High School in Union, South Carolina and at Bonds-Wilson High School at North Charleston, South Carolina, and the many relationships he forged with his students over the years. He talks about the highlights of his performing career, playing daily on Channel 2, attaining the dream to have his own club, Lonnie's, his successful years playing at Henry's on North Market Street, and having the opportunity to compose an original song, "Ugly Way Blues" that he performed on the movie Rich in Love. Hamilton recalls the excitement he felt when he listened to jazz music for the first time in a show called Silas Green Minstrel in downtown Charleston and describes playing at Mosquito Beach as a unique and wonderful experience. Hamilton takes pride in his accomplishments, as an educator, as a musician, as a businessperson, and as a City Council member. He affirms he was able to break Charleston's racial and economic barriers thanks to his saxophone.
Paul Flaherty, a former Lieutenant in the U.S. Marine Corps, discusses his upbringing as part of an Irish-American family in Boston and in Charleston. The paternal side of his family came from Galway in the early 1900’s and settled in Boston. The lore states that his family goes back to the twelfth century in Ireland. His father, Anthony, was in the Navy, while his mother, Mary, was a homemaker. He is the oldest of five children. He shares fond memories of growing up and being immersed in Irish culture at his grandparents’ house in South Boston, surrounded by a houseful of Irish immigrants and constantly hearing stories about Ireland. Most of the immigrants he came into contact with during childhood had emigrated to the States for work. He briefly discusses the importance of identifying as Americans first, specifically in how his grandparents spoke Gaelic but didn’t pass it on to the next generations, and of the importance of ensuring that the next generation of Irish-Americans are as well-educated as they can be. He also discusses the prevalence of Irish gangs in Boston. One of his main assertions is that, from his perspective, the Irish culture and Irish heritage is severely lacking in Charleston, especially when compared to the culture he was surrounded by in childhood in Boston.
James Finnegan discusses his family history and his experiences as an Irish American in Charleston. James? great-great-great-grandfather traveled to South Carolina from County Meath around the late 1840?s. He discusses his deep family history in Charleston, as well as his involvement in the Irish community in Charleston and various events such as the Charleston St. Patrick?s Day parade.
Mary Ann Sullivan (b. 1944) was born and raised in Charleston, South Carolina. She attended the College of Charleston and then the University of Georgia where she graduated with an M.A in Classics. Sullivan worked as a teacher for a few years and in 1976 joined the Mayor’s Office of the City of Charleston as a grant writer. She became Mayor Joseph P. Riley executive assistant and continued working with him until his retirement in 2016. In the interview, Sullivan remembers growing up in Charleston and the events that contributed to her early political interests. She also talks about her experiences working with Mayor Riley through critical moments in the history of the city such as the development of the Charleston Place, Hurricane Hugo, the annexations of Daniel Island and James Island, the Sofa Super Store fire and the Mother Emanuel massacre. Sullivan reflects about Riley’s leadership style and his inclusion of minorities in government. Finally, she talks about her decision to retire and her plans for the future.
Sunshine Goodman (pronouns: She/Her/Hers) discusses life experiences, spirituality, work in the beauty industry, her philosophy and attitude to life and her assumption of the role as a “self-proclaimed ambassador of authenticity.” Growing up in Roanoke, VA, Goodman spent time as a youth with her mother’s family in Charleston, SC. Bullied in school for appearing feminine and steered away from coming out in a small conservative town, Goodman left after high school to live with an aunt in Charleston. First working in women’s fashion stores, Goodman then became an apprentice with a stylist to gain a barber’s license. While pursuing a strong sense of personal style and founding a brand called Celebritimage, Goodman also searched for the most authentic way of living and manifesting a God-given individuality. While getting both positive and negative feedback for the change she made in her appearance, Goodman refused to be defined by an image, instead feeling that “everything I do...is for the benefit of other people. Even the way I look is not just for me.” Goodman discusses her feelings about God’s watching out for all, her experiences with angels, numerology, and prophetic voices telling her truths about others and herself. It is a gift she uses to help others find confidence, their true calling, and to embrace their bodies and sexuality, also the theme of her book Three Seasons of Life: Discovery, Believe, Faith. Living briefly in Los Angeles, Goodman speaks of being gender fluid and identifying with the trans community, saying that all are capable of transformation. In response to questions, she addresses homophobia within the African American and African American religious communities, prejudice within the LGBTQ community, and she describes many Charleston bars such as Dudley’s, Pantheon, the Cure, and others, especially the once Black-friendly Déjà Vu. She notes the positive effects of increasing LGBTQ visibility yet thinks that it drives some back into hiding for fear of being identified with it. While Goodman uses social media to help influence people to embrace their true selves, she laments the abuse of dating apps. She concludes the interview with her thoughts on gentrification in Charleston, and the need of leaving a legacy, especially being Black and gay. Note: This interview was conducted when the narrator preferred male pronouns. The narrator now uses she/her pronouns and requested they be changed. The pronouns were substituted and are bracketed in the transcript, but they were not altered, or removed, from the audio file.
Pat Patterson (pronouns: He/Him/His) speaks of family life, childhood, growing up, coming out, his political activism through drag performance, interactions with the Methodist Church, and his perceptions of the LGBTQ community. Born and reared in a loving and accepting family environment in Spartanburg, SC, he attended Wofford College, the 37th family member to do so. “I’m a Palmetto tree with fairly deep roots,” he notes. He came out in graduate school at the University of SC, and speaks about the founding of its Bisexual Gay and Lesbian Association (BGLA) and how he assumed his drag persona Patti O’Furniture, “a bully pulpit to raise awareness,” on a dare. At various points in the interview, Patterson speaks of the stratification of the LGBTQ community (“part of our charm and part of our problem”), with most of the focus on Charleston, identifying the conservative “blazer gays” who practice “an odd social decorum” at private parties, the “SIN” or service industry gays who are more out, and other socially and geographically distanced groups. He speaks of racism, and racial and trans insensitivity, the difference between the Charleston Pride and the Columbia, SC-based South Carolina Pride organizations, the gay rugby team, the Charleston Blockade, and K. J. Ivery, once a student of his and now an out trans officer of the Charleston Police Department. Having first done AIDS work in Columbia, SC with his friend Bill Edens, he became involved with the SC Equality Coalition, and he mentions a variety of other LGBTQ organizations and leaders. He began commuting to Charleston to perform drag at the bar Patrick’s, eventually moving there, arranging performances at Dudley’s, and he now also performs at brunches, breweries and bingo, usually emceeing, giving his tips from the audience to charity and passing the hat at performances for different causes and organizations. Straight audiences, he notes, are often more appreciative, and in describing his own indoctrination into drag, he shares some of the vocabulary, mentions those icons who influenced him and praises Jay White for his Brooke Collins performances. He names and describes many bars throughout the state, speaks of his evolution as a performer and activist, as well as the need to be aware of how unintended insults or slurs can occur. Making distinctions between religion and faith, the latter very important to him, Patterson also describes his family’s attachment to their local Methodist congregation in Spartanburg and their dedication to liberalizing the Methodist Church in general.
Musician and educator Mervin Antonio Jenkins, also known as Spec the Spectacular for his talent at rhyming and freestyle, was born in Eutawville, South Carolina in 1972. He is the first child of Mary, a schoolteacher and Melvin Jenkins, an auto mechanic worker. It was on his father's garage that Jenkins listened to Run DMC, "Sucker MC's" for the first time. Then, he would learn more about rap music and culture with his cousin from New York. In the interview, Jenkins reflects on his career as a musician and as an educator that uses rap to engage young people. He shares the challenges and rewards of his career, stating that recording with Big Daddy Cane was one of his proudest moments. He discusses the evolution of rap music and its styles and names his favorite artists. When asked about a particular Charleston/Carolinas sound, he argues that the Carolinas never developed their own rap sound and style because it was not functional for the music industry. At the end of the interview, he performs "War of the Worlds" and freestyles responding to the audience prompts.
In this interview, Thomas A. Dixon (b. September 1952) focuses on the first years of his community and political work in Charleston, South Carolina. As an ex-felon, he encountered many barriers to find employment and assert his rights as a worker. Dixon reflects on his life experiences and how they informed his activism. He states why he joined organizations that focused on decreasing recidivism, addressing gun violence, and promoting workers' rights. He explains why he left the pulpit to take his social work activism to the streets. He talks about his church ministry and his work with South Carolina Crime Reduction, Brady United Against Gun Violence, The Coalition to Take Back Our Community, and CAFE.
Carolina Angel Mascarin was born in Bogota, Colombia in 1979. She studied journalism at Los Libertadores University. After graduation, Mascarin moved to New Hampshire to continue her studies. Six months later, she relocated to Charleston, South Carolina to work with Azteca America TV. Working in this Hispanic media outlet, she met her husband. The economic crisis of 2008 affected the TV Channel, and she lost her job. She joined the staff of Trident Urban League and started a photography and videography business with her father. In the interview, Mascarin talks about her experiences growing up in Colombia, the challenges of balancing work and motherhood, and how COVID has impacted her family and her business. She also reflects on her identity as an immigrant and her love for her motherland and the USA.