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Project Team: Citizens' Committee: Martha Chisholm, Lula Holmes, Thomas Mack, Ralph Middleton, Luke Smalls, Georgia Wiggins; Beaufort County Planning Commission: Ian Hill, Preservation Planner; Stan Williams, Community Planner; Jason FLack, GPS; Historic Beaufort Foundation: David B. Schneider, former Executive Director.
Beaufort, South Carolina, is well known for its historical architecture, but perhaps none is quite as remarkable as those edifices formed by tabby, sometimes called coastal concrete, comprising a mixture of lime, sand, water, and oyster shells. Tabby itself has a storied history stretching back to Iberian, Caribbean, Spanish American, and even African roots—brought to the United States by adventurers, merchants, military engineers, planters, and the enslaved. Tabby has been preserved most abundantly in the Beaufort area and its outlying islands, (and along the Sea Islands all the way to Florida as well) with Fort Frederick in 1734 having the earliest example of a diverse group of structures, which included town houses, seawalls, planters' homes, barns, agricultural buildings, and slave quarters. Tabby's insulating properties are excellent protection from long, hot, humid, and sometimes deadly summers; and on the islands, particularly, wealthy plantation owners built grand houses for themselves and improved dwellings for enslaved workers that after two hundred-plus years still stand today. An extraordinarily hardy material, tabby has a history akin to some of the world's oldest building techniques and is referred to as "rammed earth," as well as " tapia" in Spanish, "pisé de terre" in French, and "hangtu" in Chinese. The form that tabby construction took along the Sea Islands, however, was born of necessity. Here stone and brick were rare and expensive, but the oyster shells that were used as the source for the tabby's lime base were plentiful. Today these bits of shell, often visible in the walls and forms constructed long ago, give tabby its unique and iconic appearance. Colin Brooker, architect and expert on historic restoration, has not only made an exhaustive foray into local tabby architecture and heritage; he also has made a multinational tour as well in search of tabby origins, evolution, and diffusion from the Bahamas to Morocco to Andalusia, which can be traced back as far as the tenth century. Brooker has spent more than thirty years investigating the origins of tabby, its chemistry, its engineering, and its limitations. The Shell Builders lays out a sweeping, in-depth, and fascinating investigative journey—at once archaeological, sociological, and historical—into the ways prior inhabitants used and shaped their environment in order to house and protect themselves, leaving behind an architectural legacy that is both mysterious and beautiful. Lawrence S. Rowland, a distinguished professor emeritus of history at the University of South Carolina Beaufort and past president of the South Carolina Historical Society, provides a foreword.
A bold reconsideration of Hoodoo belief and practice Katrina Hazzard-Donald explores African Americans' experience and practice of the herbal, healing folk belief tradition known as Hoodoo. She examines Hoodoo culture and history by tracing its emergence from African traditions to religious practices in the Americas. Working against conventional scholarship, Hazzard-Donald argues that Hoodoo emerged first in three distinct regions she calls "regional Hoodoo clusters" and that after the turn of the nineteenth century, Hoodoo took on a national rather than regional profile. The spread came about through the mechanism of the "African Religion Complex," eight distinct cultural characteristics familiar to all the African ethnic groups in the United States. The first interdisciplinary examination to incorporate a full glossary of Hoodoo culture, Mojo Workin': The Old African American Hoodoo System lays out the movement of Hoodoo against a series of watershed changes in the American cultural landscape. Hazzard-Donald examines Hoodoo material culture, particularly the "High John the Conquer" root, which practitioners employ for a variety of spiritual uses. She also examines other facets of Hoodoo, including rituals of divination such as the "walking boy" and the "Ring Shout," a sacred dance of Hoodoo tradition that bears its corollaries today in the American Baptist churches. Throughout, Hazzard-Donald distinguishes between "Old tradition Black Belt Hoodoo" and commercially marketed forms that have been controlled, modified, and often fabricated by outsiders; this study focuses on the hidden system operating almost exclusively among African Americans in the Black spiritual underground.
Map quadrangle areas cited include: Frogmore, Parris Island, St. Helena Sound, and St. Phillips Island.