Work on paper in watercolor. Man sitting under large tree and another man on horse in foreground. Castle and hills in background. Handwritten note identifies the Castle as Lea Castle in Ireland, and the tree as a chestnut tree that is nine yards in circumference.
Work on paper in watercolor and ink dated 1799. White house with pointed roof on a hill in center. Man on horse in left foreground with trees in background. Handwritten note identifies building as meeting house near Jacksonborough.
Melissa Moore (pronouns: They/Them) discusses their personal life and the various roles they played in numerous social causes and organizations, many being LGBTQ related. Born in Mt. Pleasant, SC, they identified as male, and, denied that self-expression, Moore details the impact it had on their school years and the numbing escape made possible by drugs and alcohol. In passing Moore also describes a run-in with religious demands at Vacation Bible School, and being exposed to, and fascinated by, female impersonators at an early age. At the College of Charleston, Moore joined such groups as the Gay and Lesbian Alliance, and the Women’s Forum, engaging intellectually and socially with new people and ideas. Coming to see that societal norms aid in controlling conformity and denying diversity, Moore was strongly affected by a billboard supporting LGBTQ rights put up by the Alliance for Full Acceptance (AFFA). That prompted them to begin volunteering, and eventually working, for AFFA under the direction of Warren Redman-Gress. Moore later went on to work with Linda Ketner and SC Equality to attempt to defeat the movement within the state of South Carolina to define marriage as between a man and a woman. That was unsuccessful. In the process, Moore came into contact with other organizations such as Southerners on New Ground and worked with activists including Mandy Carter and others, creating opportunities to learn grass root organizing skills and to work with groups like Africa House in Orangeburg, SC. Moore notes the reluctance or refusal of national and other LGBTQ organizations to fund work in the South, assuming it “unwinnable” and also speaks to the lack of funding for social service agencies in lieu of political ones. Working with the Abortion Access Project, later called Provide, gave Moore further experience and they eventually became director of We Are Family, an organization in Charleston for LGBTQ youth. Moore details how under their management and planning the organization and its programs grew. They describe the plan to fund the organization through the creation of a thrift store and Moore notes how three LGBTQ organizations in town, Charleston Pride, AFFA and We Are Family recently moved to the same building in North Charleston. After touching on subjects like transphobia, the new management of We Are Family, and naming many people in the field they admire, Moore finishes the interview describing their new position with the city of Mount Pleasant, working on sustainable and equitable city planning.
Laura Lesburg (pronouns: She/Hers) was born and raised in Mount Pleasant, South Carolina. She begins her interview discussing her childhood, coming from a lower middle-class milieu in the assumed-affluent Mount Pleasant area and struggling with her relationship with her family members. She details the ways that she found safety and comfort outside of her family home through a network of now life-long friends, and she details other struggles with religion throughout her childhood. She attended Wando High School, but then moved with her family to Indianapolis, Indiana, finishing high school there and beginning college there. She then lived in Los Angeles, California where she began the process of gradual process of coming out, noting that, coming back to Charleston, she found lesbian roles more stereotypical in the Lowcounty than the West Coast. Her complete coming out, after some difficult conversations with her mother, consisted of just being frank about her life. It coincided with her decision to get sober. Those actions freed her from thoughts of suicide, internalized homophobia, and a numbing of her real feelings. She compares the freedom and the acceptance of herself as a sort of second adolescence, becoming excited about figuring out directions to take in life. Lesburg discusses her family and friends’ reaction to her coming out as well as the difficulties of navigating life as a recovering alcoholic. She also references her limited exposure to queer people as a young person in Charleston, recalls silence on the topic, and negative and/or no responses to the coming out of Ellen DeGeneres and Rosie O’Donnell and the murder of Matthew Shepherd. She refers to the positive impact of shows like Will and Grace and the Russian women’s music group, Pussy Riot. One of the first times she became aware of a large number of lesbians was attending a Women’s National Basketball Association game in Indianapolis; and she also goes into great detail on the gay disco Pantheon, in Charleston, describing its mostly gay male clientele, music, lighting, dress, etc. With respect to the greater LGBTQ+ communities and their challenges, she mentions issues confronting people of color and trans people and describes the idea of “femme invisibility”. Being lesbian, she concludes, has given her insight into what it means to be a minority, out of the mainstream, and it has benefited her in her work as literacy instructor in mostly people of color communities.
Suzanne Groff is an attorney who moved to Charleston in 1995. She begins her interview by contextualizing her growing up in a small conservative community of Lancaster, PA, where she had close family relationships that continue to this day, even though she and her brother and have grown up and now live far apart. The conversation then turns to her coming to terms with her identity and how, initially, she kept her relationships with women secret. As time went on, however, she came out as a lesbian to friends, work, and family. Groff practiced as an attorney in New Hampshire from 1980 to 1995; what prompted her to leave the state was her desire to adopt a child, which was illegal for gay men and women under New Hampshire law. Since South Carolina did allow such adoptions, she and her partner moved here. She found differences between the North and the South arresting, specifically at how unreserved Southerners are in comparison and the personal questions they will ask. While she did have a troubling medical appointment at the Medical University of South Carolina, she found many progressive people in the area, and, despite her fears, her daughter was warmly accepted in public schools despite her difference in having two mothers. Groff describes difficulties she experienced with joining a law firm and the subsequent creation of her own firm and mentions how being a lesbian was once used against her. She was active in the development and growth of Alliance for Full Acceptance (AFFA) and discusses her legal work here on LGBTQ related issues, such as helping with name changes for transgender clients and her past work in AIDS-related activism in New England. Groff attended the march celebrating the 25th anniversary of the Stonewall riots in New York and reflects on issues such as “Don’t Ask Don’t Tell” and Marriage Equality. The conversation closes on her thoughts on current challenges facing the LGBTQ community.
Kristen Lowe (pronouns: She/Her/Hers) was born in Florence, South Carolina, and currently resides in Charleston with her partner, and works professionally as a hand therapist in a sports medicine practice. She discusses growing up in the small-town atmosphere of Florence, and the impacts of her largely conservative and Southern Baptist religious upbringing. She recalls happy childhood memories with her parents and two younger brothers, including spending summers on the lake. Attending a private Baptist high school, she was unaware of her identity and saw no LGBTQ role models anywhere, having her first experience at age twenty. A graduate of the College of Charleston and later the Medical University of South Carolina (MUSC), she hid her sexual identity at the former institution, afraid of being labelled if she attended Gay Straight Alliance meetings, but at MUSC, she eventually served as Vice President of the Alliance for Equality. Lowe describes the difficulty of arriving at self-acceptance, feeling solitary, and at first being fearful of going to church and educational figures, or even close friends for advice. Becoming more and more open, she searched for a place within the LGBTQ community, finding fulfillment and social acceptance in becoming a board member of Alliance for Full Acceptance (AFFA). She details the advocacy work AFFA does, achieving, just at the time of the interview, a victory in Mount Pleasant, South Carolina in its passing a non-discrimination ordinance. Being out has given her a freedom to do as she wants, dress as she wants and she also has a variety of reproductive options available to her and her partner, as well. Any harassments received for being perceived as a lesbian were minor, she notes. In answer to queries about the issues facing the LGBTQ community today, she reflects on the number of different identities within it, and although there is much more visibility currently, she reiterates the difficulty of coming out, recalling how she at first had to do it via letters to her parents. If it takes an individual years to come to terms with her identity, she reasons, family members should be given time to adapt as well. She also explains how naturally children will take to the idea of LGBTQ relations among adults since children come into the world unprejudiced and will remain so if their society will allow it.
Lynn Dugan attended Catholic grammar and high schools in New York City. With a lesbian friend, she visited lesbian bars where rigid “butch” or “fem” roles prevailed. She came of age just after the Stonewall Riots of 1969, later befriending some of the participants, as she became part of a community that looked after and protected each other from attacks, some of which she describes. She notes the comradery of men and women in the early gay rights movement, and the accessibility of many future celebrities entertaining in the gay baths and bars. She was mentored by an older gay man, Jimmy Alan Newcomer and she created a marriage ceremony with a woman opera singer at St. Peter’s MCC Church in 1981. She witnessed the start of the AIDS crisis and the work of many women and activists such as Larry Kramer. Professionally, she held jobs in management and sales, drove a taxi, and had her own greeting card company. In some jobs, she had to hide her sexuality. She visited Colorado often before moving to Boulder ca. 1993, participating in the LGBTQ community there. While attending a Pride parade in Columbia SC, she met political activist Charlie Smith, who invited her to Charleston, SC; she moved there soon after and began her involvement in the community, founding the Charleston Social Club, which offered opportunities to many isolated and closeted women. One of the programs, Lezz Fest, produced on the club’s tenth anniversary closed off part of North Charleston and drew 1,000 participants. Dugan was the prime mover in establishing the first Pride Festival in the lowcountry. She and a cadre of friends staged fundraisers for the event which the City of Charleston wanted to sideline. The city of North Charleston, however, including Mayor R. Keith Summey, who served as grand marshal of the parade, supported it, despite the criticism of many local churches. The Charleston Pride Organization event took place on May 15, 2010, and its impact, and that of the evening event held on the Citadel campus, is described in detail by Dugan. In response to questions, she comments on African American participation in the community and ends the interview with suggestions of other issues that LGBTQ community could address, such as the care of its older citizens, a task in which she is involved.
Mikayla Drost begins by describing her childhood in Lugoff, South Carolina. She did not grow up in a religious household but, through a friend, began attending Mormon (Church of the Latter Day Saints) services and events. She found contentment and many positive experiences within this community, but details the shunning visited upon a friend of hers within the group who came out as lesbian. In her town, there was not a very visible gay presence, and the one woman neighbor suspected of being gay was the object of derision and disrespect. Drost, who describes herself as bisexual, but prefers the term “queer” due to negative associations with “bisexual”, always was aware of her sexual orientation. Upon leaving home to attend the Governor’s School for Science and Mathematics, she found a larger more accepting community and it was easier to come to terms with herself and others. Her breakup with another woman sparked her coming-out to her parents. In college she enjoyed being a bit different in her sorority and she speaks of there being little pressure on her of how to act once she came out. She remarks that she often deliberately presented in stereotypically lesbian manner, allowing her to assert her identity without having to verbalize it. She replies to questions regarding how her generation’s views on gender, sexuality and reproduction differ from those of her of her parents and she states what she sees the challenges facing the LGBTQ community. She specifically mentions many trans issues and comments on her politically active life, in which she regularly contacts her elected representatives on a variety of environmental and other issues.
Jensen Cowan (pronouns: They/Them) was born July 4, 1997 in Brandon, Florida, and discusses growing up in Socastee, adjacent to Myrtle Beach, South Carolina, in an emotionally and verbally abusive home. They discuss chosen family and close friends, their relationship with their mother and four sisters in a blended family and what it meant to leave home to start a new life at the College of Charleston, with mentions of being in the Bonner Leadership Program there. Cowan describes the struggles of separating from their family financially and finding a method to pay for school. Working with We Are Family and attending functions of Alliance for Full Acceptance (AFFA), Cowan felt “discrepancies in maturities” in various groups, eventually finding supportive friends and neighbors to help with personal issues and the need for food. Cowan discusses identifying as queer, nonbinary, and trans, mentions a fundraiser they started to help pay for surgery and speaks of their capstone project to map all the gender-neutral bathrooms on the College of Charleston campus. Cowan notes a lack of response from College administrators on this and other LGBTQ oriented issues, describes the inconveniences and disruptions caused to their college studies by this lack of facilities and speaks to the insensitivity of some faculty and friends in using offensive vocabularies and inappropriate pronouns. Cowan and the interviewer discuss the lack of diversity within Charleston Pride, and the larger LGBTQ movement as a whole, while praising classes and faculty, such as Dr. Kristi Bryan, within the College’s Women’s & Gender Studies program and the positive effect it has had on them and others. The interview closes with a discussion of Cowan’s plans for the future after graduating in May 2019, having earlier mentioned a disinclination to return to working as an educator/camp counselor at Kids On Point (formerly Chucktown Squash), due to the fact that the students there would have known them under a different name.
Charles W. Smith discusses growing up, his adult professional life as a city planner and realtor, his personal life and his work as an activist for LGBTQ rights. His family lived in Orangeburg, Beaufort, Florence and Charleston and he was educated at the College of Charleston and Clemson University, moving to Miami in 1984. His early family life was overshadowed by the illness and death of an older brother. Realizing he was gay, he avoided being bullied in school by staying closeted. In 1987 in Miami Beach, FL, he met Carlos Guillermo Rodriguez. Soon after, Smith told his family he was gay and Rodriguez tested HIV positive. He wanted Smith to leave him, but Smith refused; their families in South Carolina and Colombia, South America accepted them. Trinity Episcopal Cathedral in Miami, with which Smith was affiliated as a senior warden, was also accepting and affirming. After his lover’s death in 1995, Smith, who had run for political office, but lost, moved to Charleston, SC in 1996, finding a changed city, which he attributes to Mayor Joseph P. Riley, Jr. We Are Family, a youth-oriented LGBTQ organization had been founded by Thomas Myers and Smith stayed, founding a real estate firm catering to LGBTQ clients. There were a number of bars in town he remembers frequenting; he affiliated with St. Stephen’s Episcopal Church, a historically African American congregation opened up to white congregants, many of whom were LGBTQ. Smith and others, mostly non natives, such as Linda Ketner, Jim and Warren Redman-Gress, Carolyn Kirk, Lynne Moldenhauer and Linda G. William, helped found Alliance for Full Acceptance (AFFA). They publicly confronted a newspaper ad attacking LGBTQ people. This, Smith believes, began the process of removing shame and empowering the LGBTQ community. Smith also describes the “thousand year rainfall event” of 2015 and his marriage to Rob Suli that year, in a Columbia, SC hospital to ensure their rights were respected in the arena of health care. He notes the importance of the internet to LGBTQ people in finding community. He mentions Lowcountry Gay and Lesbian Alliance (LGLA), the lives of Jay Edgar Hoover and Clyde Tolson in Miami, and two gay men, who wintered in Charleston, SC. They, according to Smith, participated in the gay purges of US State Department employees in the 1940s and ‘50s. He also mentions the ownership of gay bars in Charleston, SC and the conflict over LGBTQ rights that has split the local Episcopal Diocese.
Jamie Nadeau (pronouns: She/Her/Hers) describes her journey to self-realization as a lesbian trans woman and a successful business owner of a hand-press greeting card printing company in Charleston, South Carolina. Born in Nashville, Tennessee into a religious Church of Christ family, Nadeau attended religious schools. Her father, a member of the Potawatomi Nation, and her mother divorced when she was young, and she speaks of trying to reclaim and learn more about her native American heritage. Born intersex, Nadeau retains early childhood hospital memories and speaks of her conservative upbringing where LGBTQ people were seen as “cultural oddities” and trans people were thought “horrific monsters.” Trying to imagine herself as a lesbian in that conservative environment “broke my brain,” and she had to go through the “impostor syndrome” before claiming and becoming comfortable as her true self. Embracing technology and computers long before they were commonplace, she was a young hacker and researched gender identities in cyberspace when others perhaps were still using libraries. She attended Middle Tennessee State University for a year, where and when she first began to explore her identity; she then studied at, and received her degree from, the Savannah College of Art and Design. After her mother’s death, Nadeau vowed she would never wear men’s clothes again and began seeing a gender therapist. She quickly began sharing her status with friends, family and her wife Allison, meeting wholehearted support from the latter, and a variety of responses from others. Nadeau speaks to the various levels of acceptance from the religious community, and from her biological and chosen families. She speaks at length of her experiences in coming out, noting how “soul crushing” being “misgendered” in public can be, and praises the Charleston trans women’s community for being so accepting and supportive, affirming the importance of support groups and loyal friends. Nadeau also describes how she and her wife, Allison, friends since childhood, followed their fascination with printing and design and left their professions to become proprietors of their greeting card company, Ink Meets Paper. There is a brief discussion focusing on Charleston being a safer space for LGBTQ people than other areas of the Deep South, and in response to the interviewer, Nadeau suggest that LGBTQ people should not necessarily focus on otherness, but see the world as she does, a place of countless, diverse narratives, where people are to be encouraged for finding their own way and lauded for their strength in “occupying space” in a world of proscriptions and possiblities.
Richard Little (pronouns: He/Him/His) describes his youth and education, his founding and running a gay bar in Charleston, South Carolina, attending medical school, and his professional work as a senior investigator at the National Cancer Institute, part of the National Institute of Health. Born in Union, South Carolina, he attended Christ School, a private boarding school in Asheville, North Carolina, where he impacted student programming and where a research project of his prompted the state to take action on water pollution in Pisgah National Forest. After some experimentation in high school, Little came out as gay while attending Tulane University in New Orleans. After a brief stint in graduate school, Little moved to Charleston, where in 1979 he opened a gay bar, Les Jardins, more commonly called LJ’s, in the then-desolate Market area. Little describes some of the other gay bars in town and notes that his private club offered a place for both out and closeted LGBTQ patrons. State liquor laws mandated the necessity of incorporating as an eleemosynary institution, and LJ’s became a major supporter of the Spoleto Festival, gaining praise for the club and the gay community from Mayor Joseph P. Riley, Jr. and others. He describes the evolution and growth of the club, its parties, programs and members, speaks of the Alcohol Beverage Commission’s anti-gay harassment, describes a court case regarding that, and mentions speaking to the Charleston Police Department about its harassment of gay men at the Battery, a cruising spot in Charleston. In 1984, opting not to franchise, but to close, the club, Little decided to attend medical school. He faced anti-gay bias at the Medical University of South Carolina (MUSC) in Charleston but found a welcome at the University of South Carolina Medical School in Columbia. Little was elected President of the American Medical Student Association and in a public venue confronted South Carolina Attorney General Henry McMaster for his homophobic comments, instead of addressing the topic of infant mortality. He speaks of early poor care of HIV patients in Columbia, a situation he tried to remedy and how “the good old girls’ network” brought him to the National Cancer Institute where he became head of the AIDS oncology center. In his work of almost thirty years, he has had patients he knew from LJ’s and from his hometown, and he mentions how difficult it has been to deal with so many losses over the years. But changes in HIV care, and changes at MUSC in Charleston, are signs of progress and the interview ends on a hopeful note.
Regina Duggins tells the story of her childhood in metropolitan New York, growing up in a tightknit family with her strong connections to religion and the surrounding community. She describes her traumatic experiences with men at a young age, and how this relates to her more positive connections and relationships with women throughout her life, including several long-term romantic relationships. She also recounts her early activism, in which she formed a dance team in her apartment building to prevent other young girls from experiencing the sexual abuse she had. In discussing two of her siblings who died, she notes that both were LGBTQ and lived closeted lives; her brother died of AIDS. She raised five children, sons and daughters of her siblings, and was the first of all of her family to openly declare her identity as a proud black lesbian. Family connections prompted her to move to Charleston, SC in 2010 with her children, and her mother; here she has continued her activism, motivated by the closeted communities and pervasive racism of the area. Her education, experience and persistence led the leaders of Charleston Pride to offer her a spot on the board. Despite the challenges she has witnessed in Charleston regarding racial discrimination and discrimination against the LGBTQ community, she believes change is coming and has faith that she will live to see a day when a new generation succeeds in creating a world in which love wins.
Taylor DeBartola tells the story of his upbringing in Peachtree City, Georgia, a town he describes as “very conservative.” He discusses the competitive relationship he had with his younger brother who is close in age, as well as the role that religion played in their early life. DeBartola reflects on the way that he revealed his sexuality to his family, and the period of time where things between them were rocky, discussing the ways in which he had to be patient and allow his parents to “take their time” to accept him. Taylor then talks about his “chosen family,” and the way they all met at Dudley’s, a popular gay bar in downtown Charleston. He details the ways he sees gatherings with gay men changing in recent years, moving from public spaces to more private locations such as personal residences. Taylor also discusses gay married life in the South, later noting that he and his now-husband were “engaged when it was not going to be legal,” and stressing that young people should educate themselves on gay history, especially the HIV/AIDS crisis, which he stresses is far from over. He also talks about the ways that particular books shaped him and his desire to learn more about gay history, mentioning Harlan Greene’s Why We Never Danced the Charleston. DeBartola then describes the impact that artist and activist David Wojnarowicz has had on his life, and the ways that he has tried to trace Wojnarowicz’s and his partner’s time spent on a trip to Charleston. Finally, Taylor talks about his experiences being an openly gay College of Charleston student.
Linda Ketner is a strategic planning consultant for mostly nonprofit organizations; she and her partner Beth have been together for almost twenty years. She grew up in the small town of Faith, NC, eventually moving to Raleigh and finally, Salisbury, NC. Ketner recalls realizing her sexual identity at about age twelve and asking her mother about girls marrying girls. Her mother’s strong negative response prompted Ketner to learn more; she looked up “homosexual” in her local library and found literature that was even more discouraging. A series of events led her to live a double life: one “supposedly straight” and the other, her hidden true self. In college, Ketner began her first relationship with a woman while simultaneously dating men in the hopes of finding one with whom she was compatible. This eventually led to a number of broken engagements and a marriage that ended when Ketner could not deny that she was a lesbian. After years of living in secret, she and her partner occupying two separate nearby houses to allay suspicion, Ketner decided to come out. Some others, however, advised her to remain closeted to prevent “damaging” many of the progressive causes with which was involved. Ketner describes the process of telling friends and describes the family ceremony that included her partner Ginny, Ginny’s children, and a host of other invited guests, who ended up fully supporting them. Her mother, whom Ketner took care of for years, eventually was won over, as well. In 2008, Ketner ran as a totally “out” candidate for US Congress; she describes that and how she and others founded Alliance For Full Acceptance (AFFA) in Charleston, SC and SC Equality, in Columbia, SC. She mentions Tom Meyers and his organization We Are Family and discusses the work of AFFA and SC Equality on such LGBTQ issues such as HIV/AIDS awareness and on other public, religious, and law enforcement topics. Ketner discusses her curiosity as to what might survive death; and the interview concludes with her assessment of challenges facing the LGBTQ community today. She particularly notes the troubling policies and attitudes of President Donald J. Trump, and the lack of strategic planning necessary for progressive movements to sustain themselves and survive.
Josh Langdon Hooser grew up in Pea Ridge, a small town near Huntington, West Virginia, which he describes as “very conservative.” During this interview, he discusses his childhood, with mentions of being bullied in school until he switched from theatre to sports, his experience coming out, what led him to settle in Charleston, some experiences at the College of Charleston, including being excluded from a fraternity, his marriage, and his work as a lawyer focusing on LGBTQ clients and issues. His coming-out experience, in which he called a “family meeting,” began a process of acceptance within his family. He describes the judgements directed his way by Democratic and more liberal members of the LGBTQ community, due to his being a Republican, yet he also explains how he tried to impact the Republican Party and some of its candidates on social LGBTQ issues, noting that he was active in the John McCain Presidential Campaign and served on a statewide board of South Carolina College Republicans. He worked for the Human Rights Campaign in West Virginia, and details the attitudes he encountered from a very religious woman state legislator on LGBTQ issues. He also discusses some discrimination and resistance he and his fiancé encountered while planning their wedding and describes the culmination of factors that led to his decision to plan to relocate his practice from Cincinnati, Ohio to Charleston, South Carolina. He refers to the importance of both biological and chosen families, and how he and his husband plan to start a family, contrasting the issues gay men face in that field versus those faced by lesbians. He describes many of the legal issues confronting LGBTQ people, due to conflicting state and federal laws, and is particularly sympathetic to the difficulties of trans people. In replying to the interviewer’s questions, he sums up difference between his “millennial” generation and the generation that came before and the one that is coming after. He mentions many legal decisions and social shifts that have impacted LGBTQ communities, and sees fragmentation and intersectionality as one of the biggest hurdles facing the LGBTQ community today, particularly in respect to race and gender.
At a “Unity in the Community” Forum sponsored by the Alliance for Full Acceptance (AFFA), Reverend Robert Arrington answers questions posed to him by female impersonator/performer Symone N. O’Bishop and members of the audience. After introductions by emcee Regina Duggins (aka Gina Mocha), Arrington speaks of his personal life, conditions in the lowcountry, and the development and evolution of his open and affirming Charleston Unity Fellowship Church. He describes growing up in Durham, NC, and living in Rochester, NY, before moving to Charleston, a place he finds not as progressive or easy to live as elsewhere. He mentions a dysfunctional childhood, being misdiagnosed with learning disabilities, and recalls various phases of his life, including being married to woman, being a female impersonator, being HIV positive for thirty years, and the love he now shares with his husband, stating that they were the first “out” African American gay male couple in the area to have a house built for them by Habitat for Humanity. Most of the interview, however, focuses on the growth of his church, his plans for it, and the need to be completely transparent in all aspects of one’s life, including one’s spiritual life. He and O’Bishop discuss the behavior of some closeted LGBTQ church goers, who hide their sexual and emotional lives to worship under ministers who preach against homosexuality. The only “out” African American minister in the area, Arrington describes his church as Pentecostal-related and its policy of accepting every one of every sexual orientation, identification and race. He responds to an HIV-positive transgender woman of color asking how to find a loving relationship; he and the interviewer also discuss sexually irresponsible behavior and strategies for finding a life partner. Prompted by other queries from the audience, Reverend Arrington agrees that there is a need for more coordination with his church and the community it represents with other agencies in the area. An audience member comments further that there must be a new attitude regarding such participation: instead of asking to be included, one must demand that inclusion. The interview ends with Chase Glenn of AFFA and others describing programs and initiatives of related interest in the area. A call for action results with applause at the comment that this forum may mark a new direction for one of Charleston’s marginalized communities.
Result found on the following page of: Mouzon Plat Book
Plat belonging to Theodore Gaillard Jr. of a lot in Charles Town [Charleston], South Carolina. Names associated with this plat are Peter Porcher, Wragg, and Roper. Notable geographic locations include the Cooper River and Bay Street.
Result found on the following page of: Dirleton Plantation Memorandum Book
The Mouzon Plat Book surveys lands held by various individuals and families in Craven County [now in parts of Berkeley, Charleston, Georgetown, and Williamsburg counties], Colleton County and Berkeley County in South Carolina. Plats are drawn in pencil and ink. Book includes an index at the beginning and at the end are two pages of accounts and also lands to be resurveyed for the estate of Henry Mouzon Jr.
Result found on the following page of: Gibbs Plantation Register
Plantation register for Jericho Plantation for April 21, 1849 to April 24, 1849. Gibbs writes that he will be leaving the plantation to travel to Charleston, South Carolina to obtain medical treatment and that the plantation will be managed by his sons. Gibbs does not resume writing.
Result found on the following page of: Gibbs Plantation Register
Plantation register for Jericho Plantation from January 1, 1845 to January 9, 1845. Mentions moving from Rice Hope Plantation to Jericho Plantation in St. James Santee Parish and the management of slaves during the change of management of Jericho. Gibbs decides to sell his own slaves in Charleston along with the original slaves at Jericho because his are unfamiliar with rice cultivation. He will therefore purchase some of the slaves from the original estate at Jericho who do have the knowledge of cultivating rice.
Result found on the following page of: Gibbs Plantation Register
1850-1859, 1870-1879, 1860-1869, 1840-1849, 1830-1839, and 1820-1829
This is the plantation register by Mathurin Guerin Gibbs (1788-1849) for Rice Hope Plantation (January 1, 1824 to December 1844) and Jericho Plantation (December 1844 to 1875). Gibbs, a lawyer before becoming a planter, used the first several pages of the manuscript dating January 1824 to May 1829 for summarizing legal cases. The plantation register primarily documents daily labor activities on the plantation including cultivation and harvesting of staple crops such as corn, cotton (Sea Island Cotton and Santee black seed cotton), rice and potatoes, livestock, and building fences. Gibbes also writes about the use and management of slave labor, the movement of enslaved people between the plantation and Charleston, and selling and purchasing of enslaved people. Slave names are included in portions of the register. Gibbs notes throughout the register the struggles he encounters as a planter including being unable to pay the mortgage of Rice Hope Plantation and the property going into foreclosure. Most of the entries at the end of the register are regarding slave births, slave deaths and distribution of blankets. Gibbs died in 1849 and the management of the plantation was carried out by his son.
Result found on the following page of: Dirleton Plantation Memorandum Book
Account book page titled 'Miss Eliza S. Heriot to IRS' including records of purchases for boots, iron, clothing, fabric, groceries and money received from the borrowing of the slave Hard Timer, from M. McCrady, and others.
Result found on the following page of: Dirleton Plantation Memorandum Book