Ira Rosenberg was born in New York City in 1937, eight years after his brother, Monte, to Bessie Lipschutz and Alan Rosenberg. The family moved to Richmond, Virginia, in the early 1940s, where Ira grew up in the midst of a sizable Jewish community. The Rosenbergs were Orthodox but Ira says his parents “were not very active” in the local synagogue. However, Alan insisted Ira go to shul every Saturday morning and attend Hebrew school in preparation for his bar mitzvah. Ira is joined in this interview by his wife, Anita Moise Rosefield Rosenberg, originally of Sumter, South Carolina. They married in 1963 while Ira was serving in the United States Air Force. Ultimately, they moved to Charleston, South Carolina, where they raised their children, David, Virginia, and Mindelle. Ira describes his career as a pharmacist after he was discharged from the military in 1966. In the 1980s he changed professions and opened his own business as a realtor and real estate appraiser, Rosenberg & Associates. Ira and Anita discuss changes in Reform Judaism and in their synagogue, Kahal Kadosh Beth Elohim. They talk about Rabbi Stephanie Alexander, KKBE’s first female rabbi, and the degree of acceptance extended to lesbian and gay members by the rabbi and the congregation. Anita recalls being on the national commission of a program begun in the 1970s by Rabbi Alexander Schindler, a former president of the Union of American Hebrew Congregations. The program, called Outreach, was designed to encourage acceptance and inclusion of intermarried couples and their families. See also a follow-up interview (Mss. 1035-461) with the Rosenbergs, conducted on November 4, 2016.
Sidney Rittenberg, born in Charleston, South Carolina, in 1921, is interviewed by Deborah Lipman Cochelin, whose great-grandmother Rachel Rittenberg Sanders was a sister of Sidney’s grandfather Samuel Oscar Rittenberg. Sidney tells stories about his parents, Muriel Sluth (Slutsky) and Sidney Rittenberg, Sr., and his sister Elinor Rittenberg Weinberger. He talks about growing up in Charleston, including the schools he attended and the friends he made. A good bit of the narrative is similar in content to his June 17, 2013 interview with Dale Rosengarten. The cousins recall several members of their extended family and Sidney describes time spent as a child on Sullivan’s Island. See also Sidney Rittenberg’s other interviews on June 19, 2013 and October 27, 2013.
Selden K. Smith, a South Carolina native who taught history for nearly four decades at Columbia College in Columbia, South Carolina, talks about his role in the development of Holocaust education courses. He describes meeting local survivors and says of interviewer Lilly Stern Filler’s mother, “The most compelling person of all—it was all compelling—was Jadzia [Stern].” What started as an experimental course featuring presentations by survivors grew into a standard offering at Columbia College. Dr. Smith notes he was not involved in or even aware of the effort to create legislation that established the South Carolina Council on the Holocaust (SCCH) in 1989. However, he was appointed to SCCH in 1990. He credits Margaret Walden, who then worked for the South Carolina Department of Education, for much of the progress made with Holocaust education in the state. Among SCCH’s projects was a joint effort with South Carolina Educational Television to interview survivors and liberators, resulting in the publication of the teaching guide South Carolina Voices. The interviewee discusses the status of Holocaust education in South Carolina and suggests that the challenge is how to make it “relevant to one’s day and time.”
Morris Rosen is joined by his cousin Dorothy “Dutch” Idalin Gelson Cohen and her husband, Mordecai “Mortie” Cohen, in this interview. Morris’s son Robert is also present as interviewer and videographer. Morris, born in Charleston, South Carolina, in 1919, was one of four children of Annie Blatt and Sol Rosen. Sol and his siblings, including Dutch’s parents, Zelda Rosen and Louis Gelson, emigrated from Russia in the first decade of the twentieth century, following their older sister Ida and her husband, David Goldberg, to Poughkeepsie, New York, where Dutch was born in 1919. The cousins talk about the Rosen (Rachelkin) and Gelson (Getchen) families of Poughkeepsie and their ancestors in Russia. Morris briefly mentions his maternal grandparents, Mamie Wildman and Morris Blatt, who ran a bakery in Columbia, South Carolina, before moving to Charleston. Morris and Dutch describe how the Rosens wound up in Charleston. Their uncle Sam Rosen moved to the area from Poughkeepsie for reasons unknown and opened a store in Awendaw, a small settlement about twenty-five miles north of Charleston. In about 1919, Sol Rosen and Zelda and Louis Gelson followed and bought an established country store from a member of the Geraty family in Yonges Island, nearly twenty miles south of Charleston. Louis died within a year, and Sol sold his interest in the store to Zelda, who moved the business and her three children to Meeting Street in Charleston after a few years. Sol was in the grocery business and later opened liquor stores. Morris traces his father’s moves from Yonges Island to King and Romney streets in Charleston, to the town of Meggett, and back to Charleston at King and Race streets. Morris and Dutch discuss growing up in Charleston in an area of the city where there were no other Jewish families. They did not experience antisemitism and Morris blended easily with the Catholic teens who lived nearby. The cousins did connect with other Jewish children when they frequented the neighborhoods around the synagogues and while attending religious school. They didn’t notice any friction between Charleston’s Reform and Orthodox Jews and played with children from both groups. Dutch was confirmed and Morris became a bar mitzvah at Brith Sholom on St. Philip Street. The two consider the degree to which their parents were observant Jews and speculate as to why their parents and others of their generation did or did not adhere to certain Jewish traditions. Mordecai “Mortie” Cohen was born in 1916 in St. Matthews, South Carolina, where his father, Isaac, ran a dry goods store and two farms. All the general merchandisers in St. Matthews while Mortie and his two brothers were growing up were Jewish. They met for High Holiday services in the town’s Masonic temple and were joined by families from Orangeburg, Ehrhardt, and Elloree. Most of Mortie’s friends were Christians; he doesn’t remember experiencing any antisemitism in St. Matthews. Mortie recalls how he came to know the Rosens, and he and Morris describe the role of the drummers, or sales reps, who visited retail storeowners when their fathers were in business. Morris talks about how he met his wife, Ida Tanenbaum. Her brother Lou Tanenbaum came to Charleston and opened a clothing store with his brother-in-law Louis Lesser. Morris, an ensign in the U.S. Coast Guard during World War II, was assigned to a LST (Landing Ship, Tank) in the Pacific. The group discusses what they and other American Jews knew about what was happening to Jews in Europe under Hitler.
Carolee Rosen Fox, born and raised in Asheville, North Carolina, relates some of her Charleston family history. Her maternal great-grandparents, Caroline Goldstein and Isaac Belitzer, lived at 344 East Bay Street in Charleston, South Carolina. Carolee describes the home, known as the John Falls Walker House. It was passed down in the family to her great-aunt Gertrude Belitzer who, in turn, left it to the interviewee’s mother, Selina Leidloff, daughter of Blanche Belitzer and photographer Herman Leidloff. The house, featured in the Historic American Building Survey collection in the Library of Congress, was torn down in 1961. Carolee briefly discusses how her mother, Selina, met her father, Abe Rosen, a New York dress manufacturer.
Lydia Cotton was born in Puerto Rico in 1962. She moved to the Lowcountry in the 1980s. A hard-working woman, her life changed dramatically in 2003 after surviving brain cancer. She was unable to maintain regular employment, but she was determined to make the best of her life. She concentrated her talents and energies on helping the growing Hispanic community in the City of North Charleston. Soon, she became the liaison between the Hispanic Community and the Department of Police of the City of North Charleston. Thanks to this partnership and strong community work, the level of crime in the city reduced significantly. Cotton explains how she has built trust with the residents and authorities over the years and remembers how she and other community workers organized the first community meetings in Spanish in the City of North Charleston. Cotton reflects about the need for community involvement and participation in civic issues, how she understands leadership, and talks proudly about the volunteer work done by a group of Hispanic residents called “Dame la Mano.” Finally, she tells about her last project, a weekly radio program in Spanish that she sees as a new channel to inform, educate, and help people to access the resources they need. Descripción: Lydia Cotton nació en Puerto Rico en 1962 y en los años ochenta se estableció en el Lowcountry. Independiente y trabajadora, su vida cambió drásticamente en el año 2003 cuando le diagnosticaron un tumor cerebral. Afortunadamente se recuperó, pero quedó incapacitada para trabajar en forma regular. Desde entonces concentró sus talentos y energía en ayudar a la creciente comunidad hispana de la Ciudad de North Charleston. Pronto se convirtió en intermediaria y mediadora entre la comunidad hispana y el Departamento de Policía de la Ciudad de North Charleston. Gracias a este trabajo colaborativo el nivel de crimen en la ciudad se redujo notablemente. Cotton explica la naturaleza de su trabajo y cómo fue el proceso de ganarse la confianza de los vecinos y las autoridades. También recuerda como ella y otros trabajadores de la ciudad organizaron las primeras reuniones comunitarias en español en la Ciudad de North Charleston. Explica cuál es su concepción de liderazgo y discurre acerca de la importancia de la participación en temas cívicos. Habla con orgullo de un grupo de vecinos que han formado una organización sin fines de lucro llamada "Dame la mano". Finalmente, cuenta acerca de su nuevo proyecto “Hola Familia” un programa radial semanal y en español que busca informar y educar a la comunidad.
Rosemary Smith and Keller Barron share their memories of South Carolina Democratic Senator Hyman Rubin (1913–2005), who was elected in 1966 and served for eighteen years. Rosemary, who grew up in Nazi Germany, was the administrative assistant to the Senate Medical Affairs Committee that Rubin chaired. Keller was the research director for the Joint Legislative Committee on Aging, also headed by Rubin. Both women describe Rubin’s attributes and tell stories about his contributions to the city of Columbia and the state. He was a founding member of the Columbia Luncheon Club and the Greater Columbia Community Relations Council, both organized in the early 1960s to facilitate racial integration. The interviewees note that although the senator did not “wear” his Jewishness “on his sleeve,” he did decline invitations to attend functions at Forest Lake Club in Columbia, where Jews were not accepted as members. For related materials, see Hyman Rubin’s May 24, 1995, interview, Mss 1035-024, and Rose Rudnick Rubin’s May 5, 1996, interview, Mss. 1035-072.
Roselen Morris Rivkin, born in 1926 in Romania, immigrated with her family to the United States in 1932. They lived first in Elkhart, Indiana, then South Bend, Indiana. She met her husband, Arnold Rivkin, of Columbia, South Carolina, while he was stationed at Notre Dame during World War II. They married in South Bend in August 1946 and moved about three months later to Columbia to operate Edward’s Men’s Shop at the corner of Washington and Assembly streets. After twenty years, the store relocated to 1625 Main Street and reopened as Marks’ Men’s Wear. Roselen talks briefly about Arnold’s parents, Rachel and Raphael Rivkin, and recalls the Jewish merchants she knew on Assembly Street and Main Street. She found Columbia’s Jewish community to be small, close-knit, and welcoming. Roselen and Arnold raised three children, Mark, Allen, and Lynda, in the capital city. For a related interview, see Caba Rivkin, Mss. 1035-017.
In this follow-up to their June 23, 2016, interview (Mss. 1035-452), Ira and Anita Rosenberg talk about their children and grandchildren and how they observed Judaism as a family when the children were growing up. Ira notes that he was a co-founder of Dragon Boat Charleston, served on the boards of Charleston Jewish Community Center and Charleston Jewish Federation, and is a past president of Kahal Kadosh Beth Elohim. He discusses the benefits of Jewish community centers, his thoughts on the recent transition of the local center to one without walls, and his feelings about the presence of Chabad in the area.
Iris was born in the city of Tuxtla Gutiérrez, Chiapas, Mexico. Her grandmother served as her main caregiver because her mother worked full time and studied on the weekends. She suffered the absence of her mother, but from her she learned to strive for her goals. As a teenager, she was sent to Mexico City to study cosmetology. When she returned to her town, she fell in love and had her first child at seventeen. She had her own hairdressing and beauty business, but she aspired to a better quality of life for herself and her child. Excited by the stories of prosperity coming from the north, she decided to emigrate. She left her nine-year-old son with her sister and embarked on the difficult journey to cross the border. The crossing was plagued by situations of danger and abuse. Life in the United States was more difficult than she had anticipated, and her plans to reunite with her child took six years to complete. The reunion was fraught with difficulties and the family needed a lot of time and determination to heal their wounds. Iris’s son was at risk of deportation but, fortunately, he was able to apply for DACA and receive approval. Iris worked as a promoter in the PASOs program and currently continues to volunteer in the community and her parish.Nació en la ciudad de Tuxtla Gutiérrez, Chiapas, México en el año de 1972. Siendo niña estuvo al cuidado de su abuelita porque su madre trabajaba a tiempo completo y estudiaba los fines de semana. Sufrió la ausencia de su madre, pero de ella aprendió a luchar por superarse y lograr sus metas. Siendo adolescente se fue a vivir a la Ciudad de México para estudiar cosmetología. Cuando a volvió a su pueblo se enamoró y a los diecisiete años tuvo a su primer hijo. Tenía su propio negocio de peluquería y belleza, pero aspiraba a una mejor calidad de vida para ella y su niño. Entusiasmada con las historias de prosperidad que le llegaban del norte decidió emigrar. Dejó a su hijo de nueve años con su hermana y emprendió el difícil viaje para cruzar la frontera. El cruce estuvo plagado de situaciones de peligro y abuso. En Estados Unidos las cosas fueron más difíciles de lo que había anticipado y sus planes de reunirse con su niño demoraron seis años en cumplirse. El reencuentro estuvo plagado de dificultades y la familia necesitó mucho tiempo y trabajo para reparar las heridas. El joven estuvo a punto de ser deportado, pero afortunadamente pudo acogerse a los beneficios de DACA. Lopez trabajó como promotora en el programa PASOs, y actualmente sigue ofreciendo su trabajo voluntario en la comunidad y su parroquia.
In the second part of her interview, Margarita recalls the different places she’s worked since her family settled in the Lowcountry. Her first job was in North Charleston in a food processing facility, where she spent most of her working hour processing vegetables in a walk-in cooler. She withdrew from that position because she was pregnant and the long hours of work in the intense cold were affecting her health. After the birth of her baby, she got a job at Carolina Nurseries in Moncks Corner and was surprised by how many Mexican workers the company employed. Currently, she works with her husband in a landscape company. Upon arriving in the Lowcountry, Margarita and her family settled in a neighborhood located behind Midland Park Elementary. Margarita remembers with great affection the Midland Park teachers who, from the first school day, supported and encouraged her daughter and continued providing help, support, and encouragement throughout her time at school. Her daughter, a young DACA, is studying at the University of Delaware. Margarita reflects on the limitations she had as a mother to support her daughter in the process of applying for college and expresses the immense pride she feels for her daughter’s achievements.En la segunda parte de la entrevista, Margarita recuerda los distintos lugares en los que trabajó desde que se establecieron en el Lowcountry. El primero, fue en North Charleston en una cámara frigorífica procesando verdura. Se retiró de ese lugar porque estaba embarazada y las largas horas de trabajo en el frio intenso le estaban afectando su salud. Después del nacimiento de su bebe consiguió trabajo en Carolina Nurseries en Moncks Corner y se sorprendió de la cantidad de trabajadores mexicanos que la compañía empleaba. Actualmente trabaja con su marido en una compañía de jardinería. Al llegar al Lowcountry, Margarita y su familia se establecieron en un vecindario ubicado atrás de la escuela Midland Park. Margarita recuerda con mucho afecto a los maestros de esa escuela que desde el primer día apoyaron y alentaron a su hija y que a lo largo de su vida escolar la acompañaron y la ayudaron a encontrar recursos para progresar. Su hija, una joven DACA, estudia en la Universidad de Delaware. Margarita reflexiona acerca de las limitaciones que tuvo como madre para apoyar a su hija en el proceso de ingresar a la universidad y expresa el orgullo inmenso que siente por los logros de la joven.
Carmela was born in a rural community called Ojo de Agua, Santa Cruz, Nundaco, Tlaxiaco, in the state of Oaxaca, Mexico. She grew up speaking Mixtec, learned to speak Spanish in school, and from an early age helped her family with the house and small farm chores. At the age of fourteen, after finishing middle school, she moved to Mexico City. In the interview, Carmela tells about her life in the capital, first under the care of her mother's godmother and then employed with two other families. She tells about the things she learned living in a big city, but also about the situations of injustice and abuse to which she was subjected. Back in her village, Carmela married a childhood friend. Unfortunately, the couple's first baby was stillborn. The loss of her child left her in such deep pain that her family feared for her mental health. Relatives and friends advised them to travel to the United States to distract themselves and recover. Though she was initially unwilling to leave her homeland and terrified to cross the border, she joined her husband anyway and set off along the road to the north. Carmela remembers how they prepared for the trip and the problems they faced in the desert. She also tells of her first impressions upon arriving in South Carolina and how she learned to live in the United States, where her three children were born. Finally, Carmela reflects on work, access to education and health services, her concerns about immigration raids, and her dreams for her family.Carmela nació en una comunidad rural llamada Ojo de Agua, Santa Cruz, Nundaco, Tlaxiaco, en el estado de Oaxaca, México. Creció hablando mixteco, aprendió a hablar español en la escuela y desde temprana edad trabajó junto a su familia en las tareas de la casa y el campo. A los catorce años, después de terminar la escuela media se mudó a la Ciudad de México. En la entrevista, Barrios relata cómo fue su vida en la capital, primero bajo el cuidado de la madrina de su madre y luego empleada con otras dos familias. Cuenta las cosas que aprendió viviendo en una gran ciudad, pero también las situaciones de injusticia y abuso a las que fue sometida. De vuelta en su pueblo, Barrios se casó con un amigo de la infancia. Desafortunadamente el primer bebe de la pareja nació muerto. La pérdida de su niño la dejó sumida en un dolor tan profundo que su familia temió por su salud mental. Familiares y amigos le aconsejaron que viajara a los Estados Unidos para distraerse y recuperarse. Sin deseos de dejar su tierra y aterrorizada de cruzar la frontera, emprendió junto a su esposo, el camino al norte. Barrios recuerda cómo se prepararon para el viaje y los problemas que enfrentaron en el desierto. También cuenta sus primeras impresiones al llegar a Carolina del Sur y cómo fue su proceso de aprender a vivir en los Estados Unidos donde nacieron sus tres hijos. Por último, Barrios reflexiona sobre el trabajo, el acceso a la educación y los servicios de salud, sus preocupaciones sobre las redadas de inmigración y sobre sus sueños para su familia.
Felipa was born in a small town in the state of Oaxaca called Capulín and grew up there with her parents and six siblings. She never went to school and contributed to the family economy by participating in the house and field chores from a very young age. Her father was a seasonal agricultural worker in northern Mexico, and Felipa began traveling and working with him when she was nine years old. At the age of fourteen, she moved in with the father of her first daughter, who later emigrated to the United States and never returned. She met and married a farmworker from Guerrero, and together they decided to try their luck in the United States. They traveled the country, working in the fields and in poultry processing plants. Her marital life was very difficult, and fearing for her life, Felipa returned to Mexico. Determined to turn her life around, she left her children with her mother and returned to work in the United States with the illusion of saving enough money to be able to have the whole family together. "My reason is to bring all my children here in the United States so that I can work and give what they want and they can study, " Felipa said. She is now grateful to have achieved her dream: "When I reunited with all my children I told them, ‘Now I'm happy,’ and even now I'm still happy for it, because a daughter died, but I know she died, I know where she is, I know where she went. But they're all with me, I know what they do, I know what they are going to do. There is one who obeys, one does not obey, but I am with them.” Felipa proudly reveals that one of her sons, Antonio, graduated with honors from Strafford High School and is currently a student at the College of Charleston. Felipa nació en un pequeño pueblo del estado de Oaxaca llamado Capulín y allí creció junto a sus padres y seis hermanos. Nunca fue a la escuela y desde pequeña tuvo que dedicarse a las labores del hogar y el campo. Su padre trabajaba como campesino migrante en el norte de México y a los nueve años, Felipa López empezó a viajar a la cosecha junto con él. A los catorce años se fue a vivir con el padre de su primera hija, quien luego emigró a Estados Unidos y nunca más regresó con ellas. Más tarde se unió a otro jornalero originario de Guerrero, y juntos decidieron probar suerte en Estados Unidos. Recorrieron el país trabajando en la agricultura y en plantas procesadoras de pollo, pero a causa de los problemas matrimoniales y temiendo por su vida Felipa regresó a México. Decidida a dar un vuelco en su vida, dejó a sus hijos a cargo de su madre y regresó a trabajar a Estados Unidos con la ilusión de ahorrar para poder tener a toda la familia junta. “No perdí tiempo”” Mi razón es traer todos mis hijos aquí en Estados Unidos, para que yo pueda trabajar y dar lo que ello quiere y estudiar ellos.” Felipa se siente agradecida de haber logrado su sueño: “cuando yo encontré todos mis hijos les dije, ahora sí estoy feliz y hasta horita sigo siendo feliz por ello, porque una mi hija se murió, pero sé que se murió, sé dónde está, sé dónde se fue, pero todos ellos están conmigo, sé lo que hacen, sé lo que piensan hacer, hay uno obedece, uno no obedece, pero estoy con ellos.” Felipa cuenta con orgullo que uno de sus hijos, Antonio, se graduó con honores en la escuela Strafford y actualmente es alumno del College of Charleston.
The Roslin Plantation journal, kept by Archibald Simpson Johnston, documented enslaved people and slave labor on an antebellum plantation for two years (1813-1815). The journal documents correspondence, equipment, planting and harvesting, livestock, slaves and supplies related to the plantation. There are detailed descriptions of tasks and number of enslaved people working each task, particularly tasks regarding growing cotton and rice and maintainining those fields.
The Rose Hill Time Book is a record of the tasks completed on the property and the figures related to pay for working these tasks starting in the month of May and ending in the month of July of 1878. Also included in this account are the names of the laborers on site. This location was once known as "Rose Hill Plantation" prior to the Civil War and this Time Book represents the agricultural labor of freedmen post Civil War during the era of Reconstruction. The names of the laborers are repeated throughout the record and are listed as: Abby, Adam, Affy, Annie, Bacus, Balinda, Beck, Berry, Bina, Bob, Ceasar, Charity, Charles, Charlott, Cinda, Cinty, Class, Cley, Cloe, Cudjoe, Dafney, Daniel, Dealia, Dick, Ealy, Eve, Fay, Flora, Franky, Friday, George, Gibbs, Hacklus, Hally, Hariott, Harry, Hera, Isaac, Israil/ Isreal, Jacob, James, Jane, January, Jenny, Jerry, Jim, Joe, John, Julia, Juliet, June, Juno, Katy, Lavinia, Liddy, Lindy, Lizet, Lucas, Luck, Lucy, Macky, Martha, Mingo, Mira, Molly, Morri, Nancy, Nilly, Patience, Peggy, Philip/Phillip, Pompy, Primas, Robert, Robin, Rocky, Salli/Sally, Sambo, Sary, Scipio, Sealy, Siby, Silvey, Simon, Smart, Titus, Toby, Tom, Tony.
The Arthur B. Flagg Journal and Commonplace Book is comprised of information relating to rice and other agricultural farming on the Brookgreen Plantation post Civil War. The journal also serves as a record of the laborers working on the property as well as medical and financial data. The names of the laborers are listed as: Abby, Abram, Amanda, Andrew, Ane/Anne, Anthony, August, Bella, Bena, Bennett, Bep, Billey/Billy, Blue, Bob, Brop, Brown, Cazee, Ceasar, Charles, Charlott, Cirus, Conner, Cuffee, Delia, Edward, Ellen, Fontine, Frances, Francis, Frank, Henrietta, Isaac, Jack, Jackson, Jacob, Jeny, Joanna, John, Jonah, Josephine, Kittyann, Little M, Lucas, Marcus, Martha, Mary, Mier, Nanny, Napolion, Ned, Nippy, Patty, Paul, Phobea, Prince, Rachal, Richard, Rondal, Ropel, Simon, Smith, Solomon, Susan, Toney, Victor, Wil, Wiloughby, Zach, and Zalia.
The Rose Hill Time Book is a record of the tasks completed on the property and the figures related to pay for working these tasks starting in the month of July and ending in the month of December of 1878. Also included in this account are the names of the laborers on site. This location was once known as "Rose Hill Plantation" prior to the Civil War and this Time Book represents the agricultural labor of freedmen post Civil War during the era of Reconstruction. The names of the laborers are listed as: Abby, Adam, Bacus, Balinda, Ben, Berry, Bess, Billy, Bina, Binky, Blake, Brooks, Butler, Caroline, Catharina, Ceasar, Charity, Charlot, Chas, Cinty, Clay, Cloe, Curry, Dafney, Daniel, Dareus, David, Ellen, Eve, Fanny, Fay, Flora, Franky, Friday, Gibs, Hacklus, Hanah, Hariet , Hariott, Harot, Henry, Isaac, Israil, Jacob, James, Jane, January, Jerry, Jim/Jimm/Jimmy, Joana, Jock, John, Josiah, Judy, Julian, Jun, Laury ,Leah ,Leny, Lesby, Liddy, London, Luck , Maria, Mary, Maryann, Mily, Mingo, Morris, Moses, Ned , Patience, Patima, Patty, Peggy, Peter, Phillip, Pompy, Primus, Prince ,Queen, Richard ,Rob, Robert, Robin, Rose ,Saby, Sally, Sam, Sambo , Sampson ,Scilla, Scipio, Sealy, Sharlott, Silvey, Smart, Sory, Stephen, Tamar, Thomas, Toby, Tom, Tug, Violet, William.
The Rose Hill Time Book is a record of the tasks completed on the property and the figures related to pay for working these tasks starting in the month of January and ending in the month of May of 1878. Also included in this account are the names of the laborers on site. This location was once known as "Rose Hill Plantation" prior to the Civil War and this Time Book represents the agricultural labor of freedmen post Civil War during the era of Reconstruction. The names of the laborers are repeated throughout the record and are listed as: Abby, Adam, Balinda, Ben, Berry, Bina, Binky, Burry, Butler, Caesar, Charity, Charles, Charlot, Charot, Clarrida, Curly, Daniel, Daphney, Dareus, Edward, Ellen, Fay, Flora, Frank, Gibs, Hacklus, Hanah, Hariot, Harry, Henry, Isaac, Israil, Jacob, January, Jenny, Jerry, Jim/Jimmy, Joan, John, Judy, June, Juno, Leah, Linda, Lindy, Luck, Martha, Mary, Mingo, Miny, Mira, Morris, Nancy, Ned, Patty, Peggy, Phillip, Pompy, Queen, Richard, Robert, Robin, Rose, Sabe, Sally, Salvy, Sarah, Serpio, Silvey, Smart, Stephen, Tom, Violet.
Transaction number 7 of the Huguenot Society of South Carolina offers valuable information on the members of the society, president addresses, genealogy, and history of the society.
Transaction number 8 of the Huguenot Society of South Carolina offers valuable information on the members of the society, president addresses, genealogy, and history of the society.
