Jeremiah Courtney discusses his experience as an Irish immigrant in New York City, and then in Charleston. He came to the States full time in 1991, after having lived in London for five years and finding life there difficult for an Irishman. He speaks warmly of growing up in Kilarney, County Kerry, but left largely because he felt that Ireland couldn’t offer him the variety and adventure that he wanted in his life. He felt welcomed and supported upon first arriving in the States, particularly by others in the Irish or Irish-American community. He made his way down to Charleston after feeling he needed a break from New York. Though he was raised in the Catholic church and attended Catholic school, he finds himself turning away from Catholicism, and has not passed that on to his children.
Tony Williams (pronouns: He/Him/His), white director and CEO of Charleston Pride, was born in Charleston, SC, grew up in Goose Creek, and after a childhood of moving to a variety of places on the east coast, he returned to the area in 1999. A College of Charleston graduate, Williams now works in software at Blackbaud. The interview begins with Williams discussing his earliest childhood memories, his relationships with his sister, parents and extended family and how he came out to them after coming to terms with his sexuality as a gay man. He describes the "transition" from identifying as bisexual in high school to fully accepting that he was gay in college, and the importance of LGBTQ gathering places in the greater Charleston area. These gathering places, primarily LGBTQ bars like Patrick's, Dudley's, Pantheon, The Chart, and D?j? Vu, as well as the mentorship of College of Charleston professor Tom_Chorlton helped him to find community in Charleston. Williams discusses his concerns regarding the current popularity and primacy of identity politics and labeling, and he notes a growing "isolation" within society, due possibly to the increasing dependency on apps and technology, and the impact it has had within LGBTQ communities. William then recounts the histories of local groups such as the Alliance for Full Acceptance (AFFA) and We are Family; and discusses the developments of Charleston Pride. He started as a volunteer with the event when it was in North Charleston, founded by Lynn Dugan and describes its move to downtown Charleston where it has greater visibility. He also speaks to the event's growth from just a single day event, "a parade, a festival, and an after-party", into a weeklong series of events celebrating LGBTQ life and culture. He ends his interview mentioning his involvement in the early planning of the development of a LGBTQ center in Charleston, modeled after similar centers in other cities._
K. J. Ivery (pronouns: He/Him/His), the first openly trans officer with the Charleston Police Department, discusses growing up, coming into his sexuality and gender identity, schooling, family relations and a variety of other topics. A Charleston native, Ivery grew up in a religious family where sexual non-conformity was not encouraged, and in a city where one faced further discrimination for being both Black and queer. He experienced difficulties with his parents after identifying as bisexual in middle school. Later identifying as gay, Ivery had a girlfriend in high school. He speaks of using the internet to find information and peers while in school, having attended Charles Towne Academy and later the Academic Magnet High School. He found the latter place very accepting, despite not being permitted to start a Gay-Straight Alliance, which he nevertheless did, using a different name to mask it. Identifying as trans-masculine, he discusses how he didn't come out to his family until he was identified in the Post & Courier as an openly transgender police officer. He began to investigate this part of his identity while attending the University of South Carolina, in Columbia, where he again was very active in its Gay-Straight Alliance. Ivery was impressed with Columbia's Harriet Hancock Center, and he discusses the arbitrariness and social constructs of gender, speaks of the "awesome things about... identifying as queer" and expresses delight in not being trapped in the limitations of being a cis-gender male, while also discussing the stud/femme roles prevalent in some lesbian communities. Having majored in criminology, he returned to Charleston in 2012 and immediately began working with the Charleston Police Department, which he lauds for its openness and high standards, and which adapted easily to his transitioning. On the force, he first worked in West Ashley neighborhoods before moving to the tourist districts downtown, while serving as an LGBT liaison to the community, which he describes as cliquish, and stratified along economic, racial and even geographic lines. He has worked with We Are Family, the Alliance for Full Acceptance (helping to administer the Trans Love Fund), Charleston Area Trans Support (CATS), and the Charleston YOUth Count, as well as founding a trans-masculine support and social group. He describes his relationship with his wife, Sam Diamond, the marriage ceremony they created and which their families attended, and how society looks at and presumes it understands the dynamics of their interracial marriage. He contrasts his spirituality compared to his family's rigid religious beliefs, voicing his respect for them and their views and noting the growing acceptance by his parents and siblings. Before concluding he also addresses gentrification in Charleston, specifically in regard to his grandparents' home on Line Street, his attendance at an early Charleston Pride Parade, his social life, and the advancements and progress of the LGBTQ community.
DeLesslin George-Warren (pronouns: He/Him/They/Theirs) speaks of his life as a queer member of the Catawba Indian Nation and his work for social justice, through both direct action and performance art. The son of a white father, who worked in health care and later became a private consultant, and a Catawba mother, an attorney working with the tribe for federal recognition, he was called "Roo" from childhood on. Growing up in Rock Hill, SC, he felt a "dual consciousness" attending a conservative Christian school while being part of a very liberal family in which he was expected to find his own truths. He started volunteering at the cultural center on the Reservation in high school, but did not reclaim his Catawba heritage or come out as a gay man until he attended college, eventually realizing that? "liberation as a queer person is tied to the liberation of my community." At Vanderbilt University, he pursued musical studies and also worked to establish gender-neutral bathrooms on campus. From 2014 to 2017, in AmeriCorps, he lived in Washington, DC. In museums there, as a guide and cultural interpreter, he often took patrons by surprise, sometimes making them angry, when he gave more nuanced and truthful version of American history as it involved indigenous people; being pale and blue-eyed, he defies cultural stereotypes. With a grant from Running Strong for American Indian Youth, he returned to the Catawba Reservation in 2017 and became involved in projects reviving the Catawba language and focusing on food sustainability. In the interview, George-Warren speaks of being accepted in the Catawba community as a gay man, despite its affiliation with the? Church of the Latter Day Saints; describes the "briar patch" nature of Catawba family relationships; notes the historical matriarchy of the tribe; sums up the impact of the loss of federal tribal recognition and then regaining it; mentions a "strain of queerness" in Catawba history; and discusses his identity. He recalls a PRIDE march in Washington, DC, wherein he and others protested the sponsorship of corporations, some involved in actions on Indian lands; and expresses gratitude for being born queer, beyond the norm, to free himself from society's expectations. It's "liberating to be Catawba and also be queer," he believes. He perceives a need for solidarity in the LGBTQ community and notes, "I've seen more anti-Native sentiment in LGBT spaces than I have seen explicit anti-LGBT sentiment in my Catawba community."??
David Cosgrove?s parents both came to America in 1964 and met in Elizabeth, New Jersey. David's parents are from rural areas in County Galway and County Mayo. Davd's father lived in Ireland until he was twenty two years old, when he moved to London with his brother, and David's mother came to America straight from Ireland at the age of nineteen. He has been to Ireland several times, as his parents regularly took him and his four brothers over to their hometowns during his childhood. David takes care to discuss similarities and differences between life and politics in Ireland and Charleston.
TZiPi Radondsky (pronouns: She/Her) speaks of her life and its many changes, her search for spiritual enlightenment and her work for a better world. Born into an "ortho-conservative" Jewish family in Boston, she grew up committed to Judaism, but cut herself off from it as a young woman. She attended college, got pregnant, married, and had two daughters. Her husband, a Catholic who converted to Judaism, joined her father in the women's sportswear business. When unionization prompted the transfer of the business to South Carolina, the family moved to Aiken, SC. She divorced, and began a friendship with a woman in Aiken, soon realizing it was love. She and her new partner were part of a closeted group of women in the area, and Radonsky felt frustrated that no one aided her in her pursuit to understand her evolving self. She attended a gay bar in Augusta, GA, began taking courses and was bat mitzvahed as an adult in Aiken. She "wasn't butch enough to be considered lesbian" and differed from most of her friends in having had children. Moving to Gainesville, FL, was "just like I walked into heaven," she notes. It was a liberating experience as she received a master's degree in occupational therapy, ran a women's bookstore and center, and lived in a women's only community. She then moved to Charleston, SC to work from 1984 to 1987 at the Medical University of South Carolina, where again, she found the community closeted. In Greensboro, NC, where she went to complete her PhD, she found a much more open community, wrote her dissertation on lesbians coming out, became a counselor, and began to reconnect with Judaism as she explored other spiritual avenues. A retreat in Taos, NM, prompted her to travel the world through the Servas International Program. As an out lesbian, she had positive, negative and neutral experiences. Mentioning Wicca, Gaia, and Native American religious traditions, Radonsky was ordained as a Rabbi in the Renewal Judaism movement by Mordechai Gafni, a charismatic leader who later lost his position due to claims of sexual misconduct. To take care of her aging parents, Radonsky moved to West Palm Beach, FL, despite her recovered memory of sexual abuse by her father. There she became friends with the early lesbian rights activists Connie Kurtz and Ruthie Berman. After her parents' death, Radonsky relocated to Beaufort, SC, to be near one of her daughters. She speaks of the conservative nature of the area, her work with the Unitarian Universalist Church, the lack of acceptance of her rabbinical degree by the Jewish community and her outspoken support of many causes and issues. She mentions marching with a daughter in Columbia, SC (at the first Pride March), and with her other daughter in Greensboro, NC; her two long-term relationships; and events she helped organize, including a Beaufort gathering to mark the shooting at the Pulse Nightclub and the first Pride March held in Bluffton, SC. She closes by noting that the LGBTQ community has much to offer society at large, and she will continue dedicating her life to total inclusivity.????
Brett Wadford was born and raised in Columbia, South Carolina and has lived in Charleston for the past ten years. Brett?s family immigrated to America around 1787 and came from Antrim, Northern Ireland. Brad?s family has a history of Protestant beliefs and he has ancestors buried in a Presbyterian cemetery in the upstate. He has been involved with the Gaelic Athletic Association in order to connect with his Irish background.
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.
