Category: Communities

Moonshine Still In Sugar Grove

November 11, 2024November 11, 2024 Admin 1 Comment

In the stillness of the early morning on January 16, 1952, the quiet woods five miles outside Sugar Grove, Virginia, held a secret that was about to be unearthed. Just off the bustling State Route 16, a clandestine operation was brewing, its presence masked by the thick trees and the soft sounds of nature. As dawn broke, law enforcement officials gathered with a palpable sense of urgency. ABC Investigator D.J. Davidson from Bristol, Smyth County Sheriff Pat Jennings, and Saltville Police Chief Frank Cox stood ready, their breath visible in the frosty air. They had been monitoring the moonshine still since its discovery two days earlier, hoping the elusive owner would show up to tend the operation. But as they prepared to move in at 7 AM, it became clear that their quarry would not be appearing. What lay hidden in the woods was no ordinary setup. The still—a formidable 500-gallon creation of local ingenuity—boasted four fermenting boxes, each filled to the brim with bubbling mash, and two thumping kegs that echoed with the promise of illicit spirits. A pipeline snaked from a nearby spring, ensuring a steady supply of pure mountain water, making this operation as bold as it was intricate, located a mere 200 yards from the highway. With a thunderous blast of dynamite, the team dismantled the still, sending smoke spiraling into the crisp morning sky. Investigator Davidson estimated that the value of the operation, including the 600 gallons of mash that met its end that day, was around $1,200. Though no arrests were made, the raid sent a resounding message through the serene woods: the fight against illegal distilling in Smyth County was far from over, and the law was ready to reclaim its ground. As the sun climbed higher, illuminating the remnants of the operation, a sense of mystery hung in the air. Despite the successful raid and the destruction of the still, the identity of its owner remained shrouded in secrecy. No one came forward, no leads materialized, and the investigation gradually faded into the background of daily life in Smyth County. In the days and weeks that followed, whispers spread through Sugar Grove and beyond, tales of the bold moonshiner who had dared to set up so close to the highway. Some speculated that the owner was a local figure, well-known but careful to keep their distilling escapades hidden. Others believed it might have been an outsider, someone who slipped into the woods under the cover of darkness. Yet, despite the law’s best efforts, no charges were ever filed. The elusive figure remained a ghost in the community, a testament to the age-old dance between law and those who operated just beyond its reach. The woods, once filled with the promise of illicit spirits, returned to their quietude, but the legend of the moonshine still lived on—a tantalizing mystery that would forever linger in the hearts of those who dared to imagine the life of the unseen distiller. Do you have a moonshine or bootlegging story that people might like to read about? Send it in using the form on the contact page! You can remain anonymous if you like.

Communities, Industry, Moonshiners & Bootleggers, Mysteries, Sugar Grove

The Importance of Collecting and Organizing Church Histories in Rural Communities

November 5, 2024 Admin No Comments

In the small, rural communities of Smyth County, such as Sugar Grove and the Rye Valley area, churches have long been central to the fabric of community life. These churches have served not only as places of worship but also as social hubs, gathering points for local residents, and cornerstones of tradition and identity. In these areas, where the pace of life is slower and the landscape is shaped by rolling hills and narrow valleys, the churches have remained steadfast in their importance to generations of families. As a result, the collection and organization of written church histories in these rural communities is crucial for preserving the legacy of these vital institutions for future generations. The churches of the Rye Valley, tucked in the heart of Smyth County, have been integral to the lives of their congregations. They were often founded by local families who worked together to establish places of worship in these remote regions. Over the years, churches in these communities have become more than just places for Sunday services—they have been the focal points of major life events, such as weddings, baptisms, funerals, and community celebrations. They’ve offered solace during difficult times, such as the Great Depression, and have witnessed countless acts of charity, both locally and beyond. The historical records of these churches tell the story of a community’s resilience, faith, and shared identity, making their preservation invaluable. In a place like Sugar Grove Blue Springs, Cedar Springs, Teas, Thomas Bridge, South Fork and Quebec, where the population has always been small and spread out, churches played a major role in shaping local life. In the early years, these rural churches were often the only gathering places in the community. For instance, Valley View Baptist Church in Sugar Grove traces its origins back to a small group of dedicated people who came together in the 1940s to form a congregation. The church was initially organized in a modest two-room house and later moved to a school building before finally settling on land donated by local families. This journey—marked by hard work, sacrifice, and a deep sense of community—reflects a broader trend seen throughout Rye Valley and other rural parts of Smyth County. Without proper documentation and organization of these church histories, much of this rich story would remain forgotten. The collection and preservation of church histories are vital not only for understanding the church’s role in the community but also for maintaining the collective memory of rural areas like the Rye Valley and Sugar Grove. The written records of these churches—minutes, membership rosters, baptism and marriage registers, and personal stories—serve as a window into the past. They offer future generations an opportunity to understand how the community has evolved and how faith has been intertwined with the everyday lives of its people. In rural Smyth County, where churches often remain the central anchor of community identity, these records are essential for preserving the spirit of local traditions. Churches in the Rye Valley have always been more than just buildings. They are repositories of local history, often preserving not only spiritual legacies but also the stories of local families and individuals. These records are invaluable for genealogists, historians, and anyone interested in tracing their roots back to these rural communities. In areas such as ours, where families have lived for generations, church records provide crucial information about births, deaths, marriages, and other milestones. Without these written accounts, much of the personal and collective history of the region would be lost to time. The church histories of these rural communities are also essential for understanding the social dynamics of life in Smyth County. Many of the churches in Sugar Grove and Rye Valley were founded at a time when the region’s economy was primarily agricultural, and families relied heavily on one another for support. Churches not only served as places of worship but also as centers for community outreach, education, and mutual aid. Whether through hosting Bible schools, organizing charity drives, or offering shelter and comfort during times of need, these churches were essential in bringing people together. The written histories of these institutions document the ways in which churches adapted to the changing needs of their communities and helped foster a sense of unity among neighbors. The preservation of these church histories also provides a way to connect younger generations to the history of their rural community. In our community, where many people may leave to seek education or work elsewhere, the church histories serve as a reminder of the values and traditions that have shaped their community. By organizing and preserving these stories, churches offer a way for new generations to remain connected to their roots. Understanding the hardships and triumphs of past generations can instill a sense of pride and continuity, ensuring that the history of these rural communities is not lost, even as the people and the landscape change. Furthermore, the role of the church in these small, rural communities cannot be overstated when considering its influence beyond the realm of faith. Churches in Rye Valley, and other parts of Smyth County often provided the only space for education and community engagement. During the early years, church buildings were sometimes used as schools, and the church grounds often hosted social events, such as fairs and festivals. In these tight-knit rural areas, the church was often a catalyst for social change, encouraging civic responsibility and promoting local causes. By preserving church histories, we gain a better understanding of how these churches contributed to the development of social infrastructure in rural communities and how they have helped shape the region’s identity over the years. Ultimately, the collection and organization of church histories in communities of the Rye Valley are essential for safeguarding the rich, multifaceted history of our rural areas. By documenting the stories of these churches—their founders, their challenges, and their triumphs—we ensure that future generations can better understand and appreciate the enduring legacy of faith and community in Smyth County. These written histories…

Churches, Communities, History

Reverend Roy Redding: A Missionary’s Journey Through Southwest Virginia

November 5, 2024November 5, 2024 Admin 2 Comments

Roy Warren Redding was born on October 12, 1900, in Franklin County, Kentucky, the youngest of six children to Jake and Linda Lyman Redding. He spent his childhood in the small community of Switzer, located just north of Frankfort. It was here, at the age of 11, that he preached his first sermon at the Rocky Branch School, a one-room schoolhouse that he attended. Despite the six-mile walk to school, it became a sacred place for Roy, especially on rainy days when he would baptize converts and preach on the schoolhouse floor. At age 12, Roy experienced a pivotal moment in his faith when he accepted an invitation to follow Christ. “I had to borrow two dollars and fifty cents from my brother, Charlie, to buy clothes for my baptism,” Roy recalled. “I paid him back by selling rabbits at 10 cents a piece.” A deep, burning desire to become a missionary took root in his heart, and each evening, he would pray alone in the back of the barn, asking God to show him His will. He ordered two sermon books from Sears, thinking he might leave home to become a minister without anyone knowing. But God had other plans. His pastor, Dr. Charles Stevens, soon approached him with the very question Roy had been waiting for: “Do you feel called to the ministry?” With a joyful “yes,” Roy was introduced to Bible schools that would help him further his calling. Though Dr. Stevens offered him $25 to get started, Roy refused and instead borrowed $75 from a friend. Tying a rope around an old suitcase, he walked 15 miles to the railroad station, singing “Must Jesus Bear the Cross Alone” as he went. Roy traveled 150 miles by train to attend his chosen school and worked as a church caretaker for $25 a month. During his studies, a missionary from the American Sunday School Union spoke to students about mission work, inspiring Roy to apply for a position. He was accepted and assigned to Southwest Virginia, where he would spend the next several decades of his life. Roy’s missionary work spanned several counties in Southwest Virginia, including Smyth, Grayson, Lee, Tazewell, and many more. He conducted over 1,150 Bible schools and organized summer Bible camps in three counties. His travels often took him to remote, underserved communities, such as Groseclose, where he walked 15 miles to assess the area. A local man warned him, “You’ll never come out of that place alive—the bootleggers will think you’re a detective.” Undeterred, Roy organized his first Sunday School in Groseclose, and with the help of his friend, Reverend C. H. Atwell, who donated land, a church was established there. Throughout his years of service, Roy encountered numerous challenges and memorable experiences. On one occasion, he and his wife became stranded on a muddy road while traveling to an evening service. With no money, Roy borrowed a logging chain from a nearby farmhouse, leaving his wife as collateral. Despite the difficulties, they managed to get their car unstuck, though they arrived at their destination only at 4 a.m., covered in mud and soaked through. (Photo near the Odd Fellows Hall in Sugar Grove, VA, Roy and Nell Redding.) Roy’s missionary work took him across Southwest Virginia, logging more than a million miles. Over his lifetime, he conducted over 2,500 funerals and officiated at 1,500 weddings. Despite threats from moonshiners and other challenges, Roy remained committed to his calling. One former Smyth County sheriff, Sam Dillard, said that after one of Roy’s revivals in 1937, the impact on local moonshine activity was greater than all law enforcement efforts over the previous 20 years. Roy married Nell Rouse in 1932, but tragically, she passed away from leukemia in 1974. In 1975, at the age of 75, Roy remarried to Margie Barker, and they moved to Washington County. Roy continued his ministry until his passing on January 28, 1992, at the age of 91. He was buried in Riverside Cemetery in Marion, Virginia. Margie, his second wife, passed away in 1993. (Roy and 2nd Wife Margie Redding, photo at left. Photo from Valley View Baptist Church Collection) Roy Warren Redding’s life is a testament to dedication, faith, and the power of one person’s commitment to spreading the Gospel. His legacy of service in the mountains of Virginia continues to inspire those who follow in his footsteps. *Source: Valley View Baptist Church History & Virginia Dare Baker Photo Collection

Adwolfe, Baptist, Churches, Communities, Methodist, Moonshiners & Bootleggers, Quebec, Valley View Baptist Church

Green and White or Purple and Gold

October 28, 2024 Admin No Comments

If you’ve spotted the purple and gold shirts from a few years ago at Sugar Grove School or maybe noticed an old yearbook and found yourself questioning why they aren’t in the traditional green and white, you’re not alone. This article explores the intriguing story behind how the school’s colors shifted from purple and gold to green and white, along with some fascinating details along the way. During the late 1950s and early 1960s, Sugar Grove High School underwent a significant change in its colors. Various theories circulate about when and why this transition occurred. One alumni from the early 1960s recalls that a mistake in ordering new uniforms led to the unexpected color change. Apparently, someone either ordered the wrong color or the company shipped the wrong color, prompting the school to adopt the new colors since they were unable to return the uniforms. This color switch was such a notable event yet it remained largely overlooked for over 50 years, with very few individuals aware of its origins. The 1963 yearbook provides visual evidence of this transition, showcasing both purple and gold uniforms alongside the new green and white ones. For example, the Junior Varsity basketball team sported purple and gold, while the Varsity team donned green and white. Today, it’s rare to find anyone who remembers the original colors or the existence of those purple and gold uniforms. Despite extensive archives maintained by the Sugar Grove School Alumni Group, there are no mentions of the new uniform purchase or any official announcements regarding the color change. It seemed to happen without much fanfare. Another version of the story suggests that Wallace Hutton, a teacher and basketball coach, played a role in officially changing the school colors during the early 1960s. Additionally, one alumni noted that a vote on the color change took place in the spring of 1960, although the reasons for the shift remain unclear. These accounts remain unverified, and alumni with either purple or green letters have shared insights, yet no one seems to pinpoint the exact timing of the transition. Interestingly, none have recounted personal experiences from the period of change or described having a say in the decision. The school’s logo, featuring a maple leaf, has remained consistent over the years. Initially, a crest was used, but the name “Sugar Grove Maple Leafs” has been in place for as long as records show. Some speculate that the color change was motivated by the natural green of maple leaves, with similar reasoning for incorporating gold due to the autumn hues. Yearbooks from 1949 to 1953 prominently featured purple and gold covers, while the first green and white cover appeared in 1961. This trend continued until 1969 when the high school consolidated, leading to a shift in yearbook design. After this consolidation, yearbooks transitioned from hardcovers to a variety of softcover designs, none of which were green and white until 1994, when a green and white theme reemerged. In a nod to its history, Sugar Grove School offered purple and gold shirts during the 2018-2019 school year. If you have additional information about the school colors or related stories that weren’t covered here, I’d love to hear from you! Feel free to share in the comments. For those interested in delving deeper into the school’s history, consider purchasing my book, The History of Sugar Grove School. It features a collection of photos and is a concise yet informative read. If interested, please use the contact form and let me know. Alumni can reconnect with old friends in the Sugar Grove School Alumni Group on Facebook, where you’ll also find digitized copies of yearbooks from 1949 to the present.

Communities, Sugar Grove, Sugar Grove School, Uncategorized

History of the Dickeys Knob Fire Tower

September 27, 2024September 27, 2024 Admin No Comments

The Dickeys Knob lookout tower was built in the early 1930s. The exact date is unknown. A USGS marker is located on top of the mountain not far from the location of the lookout tower. 1934 has been said to be the year of the construction because a 1934 penny was embedded in the wet cement of the marker. Later, vandals chiseled it out. Seasonally, during Spring before the trees leafed out and Fall when lots of dry vegetation was on the ground were the times that guardians/fire watchers were employed to man the fire towers. They used a device that was rather modern for the time called an Osborn Fire Finder. This was used to determine the location of the fire so it could then be pinpointed on a map and reported. Reports were made to dispatchers using short wave radios or telephones that were maintained by the US Forest Service for this purpose. A report was needed from 3 total lookout towers to pinpoint coordinates on a map of a fire location. This all took place before fire crews were summoned. To use an Osborn Fire Finder, you needed to look through the sights similar to sights on a rifle, line it up with the base of the fire and a peephole in the rear sight. Once the hair is properly aligned, you can then take the horizontal reading in degrees and minutes. After that, you obtain the vertical angle reading by using the measurement on the sliding metal piece on the rear sight and estimate the miles between the tower and the sight of the smoke using the metal tape on the device. Check the map which is calibrated to my tower’s location and affixed to the fire finder to pinpoint the area of a fire very closely. This fire finder was designed by W. B. Osborne, a US Forest Service employee in 1915. Parts for this device have not been produced since 1975 making them very scarce. There are also no casting patterns or production drawings. Guardians, or lookouts lead a very quiet and often lonely existence in the lookout towers. Sometimes people would climb the mountain to visit or bring supplies, food or water. During fire season, sleep was interrupted every hour on the hour during the night to scan the horizon for a glow of fire. Sometimes Steam from moonshine stills back in the mountains could be seen from the lookout towers but the fire watchers knew better than to report this due to the isolated nature of their work and reasonable possibility of severe retaliation from the moonshiners. The tower on Dickeys Knob was 50 feet tall and had an interior space of 12×12 enclosed at the top. There was a catwalk all the way around the top of the tower on the exterior. Generally, October 15-December 15 and February 15- June 15 is considered “fire season” by the US Forest Service in our area which is known as the Holston District of the Jefferson National Forest. During the time of these operations, Charlie Harrington, a Sugar Grove native, and 4 other men in this district, would make the fire towers their homes where they would live, eat, sleep and keep lookout for forest fires. If someone seen smoke, they used the Osborne Fire Finder to get a coordinate/location then made contact with other towers in the area to have them do the same. With a total of 3 coordinates, the location would be pinpointed on a map and a fire would be reported to the ranger or assistant ranger on duty who would be on their way to the location with a fire crew. The Osborne Fire Finder was similar to a large compass laid overtop a map of the area. Two other towers were needed to provide coordinates to map an exact location. At this time, the US Forest Service had their own telephones and lines that they maintained. Workers were required to have a phone at their home and were assigned a specific number of rings such as 2 longs and 1 short. These phones were wall mounted crank phones. There were very few phones in Sugar Grove at this time. The public phone system during this period was called Inter-Mountain Telephone Company. The fire tower was equipped with a small wood stove for heat and cooking. There was also a 1 man bed, some cabinets for storage and cooking utensils. Among these were a few porcelain pots and pans which were widely used during this era. The tower had unobstructed glass windows all around for a full 360 degree view of the forest. The tower had no electricity or running water. Perishables could be hung underneath the tower on the north side to keep items cool. With the elevation, there would often be a nice breeze flowing and the north side provided shade from sun. There were no restroom facilities except for a small brown building at the base of the tower a little ways off to the side which was an outhouse. The fire tower was a popular place to visit in the 1930s and 1940s. At that time, it was possible to drive a car up to the tower or walk up the mountain trail. On the east side, there is a rock cliff with a drop some 30 feet straight down. After the tower was a torn down, a hiking trail was built from the nearby Raccoon campground. This trail goes past the cliff and then to the top of the mountain. Charles Harrington kept a guest log that Donald Harrington, his son, made available in his book*. The tower had lots of visitors who signed the log book. Sometimes they were from other states. When visitors came to the tower, Mr. Harrington gave them a “Squirrel Card” that featured a picture of the lookout tower and bore the emblem of the US Forest Service. It read “This Certifies that ______On…

Communities, Dickey, Harrington, Industry, Railroad, Sugar Grove

Biography Of William Dickey

September 20, 2024September 20, 2024 Admin No Comments

William Dickey was born on October 18, 1823. He was the son of Col. James Dickey and his first wife, Elizabeth Bourne Dickey. In the late 1840s, he married Martha Hale, with whom he had at least two daughters and one son. Dickey owned nearly 300 acres of land near the courthouse in Independence and was recognized as a farmer both before and after the Civil War. In 1851, he also worked as the clerk of court at the Grayson county courthouse. It is believed that he stayed at home to manage his farm during the Civil War. In July 1866, Dickey petitioned the governor to commute the death sentence of an African American to life imprisonment, arguing that the trial was unfair due to the prejudices of some civil officers in the county court. On October 22, 1867, Dickey was elected, along with one other individual, to represent Carroll, Floyd, and Grayson counties at the state constitutional convention held from December 3, 1867, to April 17, 1868. Preliminary election returns suggest he garnered significant support from African American voters, who were casting ballots for the first time. Dickey served as the ranking member of the Committee on Taxation and Finance, but there are no recorded debates that feature his speeches. Although he was sympathetic to the new Republican Party, he often aligned with Conservative positions during roll-call votes. In 1868, Dickey sold land to establish an African American school in Independence and received $30 for repairs in the following year. He also served on the county board of education during the early years of the school system. Dickey was an active member of the Grayson County Republican Party during the 1870s and 1880s. He helped establish the Grayson Journal, a Republican newspaper in Independence, and, with several partners, acquired and transformed the Grayson Clipper into another Republican Party publication. He served as deputy collector of internal revenue under President Ulysses S. Grant and as postmaster of Independence from July 1889 to April 1893, during President Benjamin Harrison’s administration. During the 1880s, In early 1876, he formed a partnership to open a mine in the county, but his business and financial records, as well as his personal history, remain inadequately documented. William Dickey owned massive amounts of land and this extended into Smyth County where Dickey’s Knob is named after him. Dickey’s Knob holds some of our community history as well and has been the home to a Fire Tower in the 1930s and presently provides a recreational hiking trail that rises to 2750-3650 feet where you can overlook Sugar Grove and enjoy the views. By the end of the century, Dickey and his wife had moved into the home of one of their married daughters in Independence. Dickey passed away on January 28, 1903, and was buried in the Independence town cemetery. *Note: We currently do not have a photo of William Dickey–if you have one, we would love to include it with this article.

Black History, Communities, Dickey, Education, Families, Sugar Grove

The Vital Importance of Local Rural History: Preserving the Past for a Brighter Future

September 14, 2024 Admin No Comments

Understanding and preserving the history of our rural communities is essential, not just for honoring the past but for enriching our present and future. From documenting personal stories to valuing cemeteries and church histories, local rural history holds untapped treasures that benefit everyone. Among these, the histories of rural churches stand out as particularly significant, serving as cornerstones of both spiritual and community life. Sometimes the smaller congregations slip through the cracks and are absorbed by larger churches in communities but that doesn’t mean these are any less important. Knowing the origin of things can help unlock the rest of the story in some cases. For example, local history in our community of Sugar Grove indicates that there was a community church when the area was settled and it was later that Baptist and Methodists constructed their own independent houses of worship with each of those churches having their own distinct histories and place in the fabric of time. Local rural history serves as a bridge connecting past generations to the present. Recording this history helps preserve the stories, traditions, and experiences that have shaped our communities. By capturing these narratives, we safeguard a rich tapestry of human experience that might otherwise be lost. Local history provides a sense of identity and continuity for communities. Through stories of past struggles, triumphs, and daily life, we understand our cultural heritage. This awareness fosters a sense of belonging and pride among residents, reinforcing community bonds. Historical records offer invaluable educational tools, providing insights into how rural life has evolved over time. They illustrate changes in technology, social structures, and economic practices, enriching our understanding of progress and perseverance in shaping current environments. This knowledge can be particularly enlightening for young people, helping them appreciate the journey of their community. Rural communities often have unique customs and traditions that differ significantly from urban practices. Documenting these traditions ensures they are not forgotten and can be celebrated and passed on to future generations. Cemeteries are crucial for uncovering both community and ancestral histories. Far beyond merely being resting places for the deceased, they serve as vital historical records and cultural landmarks. Each grave site offers a unique narrative, revealing details about the individuals buried there and the eras they lived through. For genealogists and family historians, cemeteries are treasure troves of information. Tombstones frequently include essential details such as birth and death dates, familial connections, and sometimes personal inscriptions. This information is invaluable for tracing family lineage and gaining a deeper understanding of one’s ancestral heritage. The design and inscriptions on gravestones can reflect historical trends and cultural influences of the time. For example, elaborate monuments from different eras can indicate shifts in societal values and artistic styles. By studying these elements, historians can gain insights into the social and economic conditions of the past. In Sugar Grove, the Morgan Cemetery and Slemp Cemetery stands out as prime examples of places to view different types of markers from different eras. The Slemp cemetery has a large variety of historic and modern markers while the Morgan Cemetery is filled with older graves and markers dating back to the pioneer days of our community. Maintaining and documenting cemeteries ensures that the memories of those who have contributed to the community are preserved. It also helps prevent the loss of these important sites due to neglect or natural decay. Churches in rural areas often hold a unique and central place in community life, making their histories exceptionally rich and multifaceted. They are not just places of worship but also serve as historical and cultural touchstones for their communities. Documenting and preserving church histories is crucial for several reasons. Rural churches frequently maintain detailed records of baptisms, marriages, and burials. These records are invaluable for genealogists and historians, providing essential data for understanding family connections and local demographics. More than just records, these churches have often played pivotal roles in the development of their communities, from hosting town meetings to serving as gathering spots during times of crisis. Many rural churches are known for their unique architectural styles and artistic features, reflecting local craftsmanship and historical periods. From simple, modest buildings to elaborate structures with intricate stained glass and carvings, these churches often embody the artistic and architectural evolution of the community. Documenting these aspects preserves cultural heritage and provides insights into the aesthetic values of different eras. Beyond their religious functions, rural churches often act as community hubs. They host social events, support local charities, and provide a space for communal gatherings. The history of these activities reveals much about the social fabric and communal spirit of the area. Recording these stories highlights the integral role churches have played in shaping community life. Elders in rural communities often have rich memories of church life, including personal anecdotes, historical events, and local traditions tied to the church. These oral histories are crucial for capturing the full scope of a church’s influence on its community. As these elders pass away, their personal experiences and insights risk being lost unless they are documented and shared. The process of gathering these stories must be undertaken with urgency. Elderly community members are a diminishing resource, and their passing leaves gaps in our historical knowledge. By interviewing them and documenting their stories now, we can preserve these narratives for future generations. Sharing the collected stories can foster a greater appreciation for local church history within the community. Publications, oral history projects, and community events can help disseminate these stories, making them accessible and valuable to everyone. Sharing and documenting local rural history is a collective responsibility that benefits everyone. Partner with local historical societies, museums, and libraries to support their efforts in documenting and preserving history. Their expertise can guide you in preserving local narratives and artifacts. Encourage community members to share their stories and memories. Oral histories, personal photographs, and local documents can provide a wealth of information that enriches the historical record. Utilize platforms such as local newspapers, online…

Communities, History, Resources

The Connection Between The Morgan Cemetery and Ridgelawn Cemetery

September 11, 2024September 14, 2024 Admin 3 Comments

In the charming community of Teas, a very old and historic cemetery stands quietly on a hilltop, enveloped by the tranquil beauty of farmland and lush pastures. It silently surveys the small community from its elevated perch. If you’re not from the area, you might not even notice it, as it’s nestled away from the usual routes and seldom frequented these days. For those who know where to look, the taller gravestones rise against the distant horizon, meeting the skyline. Nestled off the beaten path, Morgan Cemetery is a hidden gem, albeit somewhat challenging, location for those who wish to pay their respects. The cemetery, with its tranquil setting, might escape the notice of those who aren’t specifically searching for it. Yet, it holds a wealth of local history, serving as a final resting place for many early Teas, Sugar Grove and Rye Valley residents, including several members of the Calhoun family. (Article about the Morgan Cemetery coming soon.) Morgan Cemetery’s seclusion adds to its charm but also presents practical challenges. Its inaccessibility makes it a place that requires intention and effort to visit, which perhaps contributes to the depth of its historical significance for those who do make the journey. You can hike up the hill but beware of the bull. The best way up is a 4 wheel drive with the permission of the farmer. As the communities of Teas and Sugar Grove grew, so did the need for a more accessible cemetery. Enter Ridgelawn Cemetery—a project that came to fruition with the purchase of land from one of the Calhoun brothers, either Emory or Ellis (I’m not sure which at this time but will update when I get that information). This acquisition marked a significant shift, not just in terms of land ownership but in how the community would manage its historical and memorial locations. This new location provided much easier access to the burial sites of loved ones. This purchase took place sometime in the 50s along with the building of the new Wharf Hill UMC building. There was a little known fact about the transaction of this land. It contained a small separate parcel located in the top corner where the Calhouns would make a family cemetery of their own which would later become part of Ridgelawn Cemetery. It is within this general area that our story focuses. Several graves in this area of the cemetery are of notable interest, including those of James Thompson Calhoun, , and George Washington Calhoun. These graves were originally part of the Morgan Cemetery before being relocated to Ridgelawn Cemetery by one of the Calhoun brothers for easier access and maintenance. As Ridgelawn Cemetery was established in the1950s, this section was incorporated into the larger cemetery and is now managed by Wharf Hill UMC. We have found death certificates for two of the relocated individuals that list their original interments as “Teas” and “Morgan.” Unfortunately, we were unable to locate information for the third grave. The gravestones, many of which are from the early 20th century, stand as poignant reminders of a bygone era. They bridge the gap between Morgan Cemetery’s historical significance and Ridgelawn Cemetery’s modern role. For visitors, this family plot at Ridgelawn offers a unique opportunity to reflect on the passage of time and the ways in which communities adapt while maintaining their historical roots. As you visit Ridgelawn Cemetery and stand before the Calhoun family plot, it’s important to consider the journey these stones have made. From the secluded, picturesque Morgan Cemetery atop the hill to their new home in a more accessible location, these gravestones serve as a physical manifestation of the family’s enduring presence and the community’s commitment to preserving its history. These stones are among the oldest in the Ridgelawn Cemetery. While Morgan Cemetery may be difficult to access, its hidden nature adds to its mystique and historical charm. It stands as a testament to the past, reflecting an earlier chapter of community history. Ridgelawn Cemetery, with its modern amenities and enhanced accessibility, offers a space where history and the present intersect, ensuring that all residents are honored and memorialized. In navigating these spaces, we connect with the stories and lives of those who came before us, bridging eras and maintaining a continuity that enriches our understanding of both local history and the evolving landscape of community memory. Cemeteries are a very important part of local histories across the planet and can serve as information sources for many purposes. With this in mine, I was thrilled to find out that Elizabeth UMC recently took on care of the Morgan Cemetery which will most assuredly preserve it for many generations to come. If you would like to see the Morgan Cemetery on the horizon, stand with your back facing the mill and look straight across the way up on the ridge in the distance. You should see the tall Williams stone and a few others against the sky. (The Williams stone is the tall one on the left side of the featured image. ) Nancy Calhoun Contributed the following on this post: I understand that my great uncle, Ellis Calhoun, was instrumental in establishing Ridgelawn and in moving family graves. My grandfather, Emory Calhoun, was the oldest Calhoun brother in the family of James Thompson “Thomp” and Sarah Elizabeth “Sally” Blankenbeckler Calhoun. He moved to Oklahoma in 1909 with his wife, Sarah Cathrine “Kate” Scott and their newborn son, Howard Calhoun. He made yearly visits “home” and stayed involved in various matters, including church. My great uncle, Ted Calhoun, gave us a tour of the new cemetery when we visited in the 60s. He related how a younger brother died young and had a coffin with a glass top. When it was dug up for the move, a perfect little soldier was visible under the glass since he had been buried in a military uniform. As they watch, he turned to dust and disappeared. Calhoun Grave Marker which was relocated Death Certificate.,…

Calhoun, Cemeteries, Churches, Communities, Elizabeth UMC, Families, History, Methodist, Morgan, Mysteries, Ridgelawn, Stories, Sugar Grove, Teas, Uncategorized, Wharf Hill

The Big 1955 Flood

August 14, 2024August 14, 2024 Admin No Comments

In March 1955, several consecutive issues of the Smyth County News reported on a significant weather event that caused severe flooding across Smyth County. Both Sugar Grove and Marion experienced substantial flooding, which was covered in different newspaper issues. In Sugar Grove, the flooding resulted in part from the failure of two settling bin dams associated with a manganese mining operation in Rye Valley. According to the paper, the bins were used in connection with this mining operation, located about 2 miles from the Sugar Grove Water Company’s springs and reservoir. The dam failure left Sugar Grove residents without water from Friday to Sunday, flooding the company’s water sources. In Marion, a subsequent article in the Smyth County News provided a more detailed account of the flooding. It reported that heavy rains over several weeks led to the reemergence of Keller’s Pond on Park Boulevard, which had been a local landmark. The flooding caused around 3 feet of water to cover the road and a significant portion of the parking area at the drive-in theater, halting its operations. The new lake, dubbed “Hungry Father Lake” by local children, became a notable feature of the event. Town engineer Tom Ritter worked tirelessly to remove the floodwater and reopen the heavily traveled Route 16. Traffic was redirected through Staley, Rhea, and Wassona Park while the town deployed two 500-gallon-per-minute pumps to manage the situation. Initially, water was pumped into a sinkhole near the original lake, but officials later redirected the flow to Staley Street after complaints of water entering residents’ basements. The ditch along Route 11 proved too small to handle the volume. The pumping operation cost the town approximately $50 per day, equivalent to around $600 per day in 2024. Ritter noted that draining the lake, which formed naturally from runoff from Radio Hill and Wassona Park, was impossible. Plans were made to survey and raise the road level once the water was removed. Longtime residents recall the lake as a persistent feature, with Crockett Gwyn, who moved to Marion in January 1914, noting that it was as large then as it is now. Given the scale of the flooding in Marion, it’s likely that Sugar Grove and surrounding areas experienced similar, though less-publicized, impacts. Residents who remember the event confirm that the water in Sugar Grove reached about 3 feet in some places. Jack Taylor, a local who was a child at the time, recalls the water reaching over the porch of my grandfather’s house on Teas Road (The Sherman Combs, Sr. House) where the porch is in fact about 3 feet from the ground. Photographs from a similar flood in the 1970s show comparable inundation in the area, with boat rescues needed to evacuate people trapped in their homes. The manganese mining operation was situated between Sugar Grove and the current Pat Jennings Visitor Center, with the ridge between them standing approximately 3,400 feet in elevation. ———– Sources: Smyth County News & Marion Democrat March 1955 Jack Taylor 1899 Smyth County Map, Chas R. Boyd, Geologist David Rutherford

Communities, Lead Mines, Sugar Grove, Teas

Exploring Paranormal Phenomena: Hauntings at Sugar Grove School

June 29, 2024 Admin No Comments

The intersection of history and the supernatural often provides fertile ground for exploration. In this study, we delve into the mysterious occurrences surrounding Sugar Grove School, particularly the purported presence of a spectral entity known colloquially as the “little ghost girl.” Focusing on the adjacent James Family Cemetery, dating back to 1834, we aim to investigate potential links between historical events and contemporary paranormal experiences. Historical Context of the James Family Cemetery: The James Family Cemetery, situated adjacent to Sugar Grove School, serves as a poignant testament to bygone eras. Dating back to 1834, with the most recent burial recorded in 1956, its significance extends beyond mere gravestones. Following a period of neglect, recent efforts have been made to maintain the cemetery, although numerous markers, some exceeding 120 years in age, exhibit signs of deterioration or have disappeared altogether. Notable Graves and Their Relevance to Paranormal Activity: Of particular interest within the James Family Cemetery are the graves of three siblings: Alice M. James (September 20, 1871 – October 10, 1880, aged 9), Cornelia R. James (August 28, 1875 – October 18, 1880, aged 5), and Willie W. James (November 29, 1877 – October 28, 1880, aged 2). Tragically succumbing to diphtheria within a span of weeks, their untimely demise has become a point for speculation regarding potential paranormal manifestations. Correlation with Reported Paranormal Activity: Anecdotal evidence suggests a correlation between the presence of the “little ghost girl” and the historical context provided by the James siblings’ graves. Descriptions of the apparition’s attire and behavior align closely with the known physical attributes and circumstances of Alice and Cornelia James. Furthermore, instances of the ghostly figure humming “Ring Around The Rosie,” a song contemporaneous with the siblings’ era, lend credence to the hypothesis of a connection. Discussion: The observed paranormal phenomena at Sugar Grove School, particularly manifestations attributed to the “little ghost girl,” prompt speculation regarding the nature of hauntings in relation to historical events. While many occurrences align with characteristics of residual hauntings, indicating echoes of past events, select accounts suggest a more active presence. The absence of definitive evidence regarding the school’s previous land usage, prior to its establishment in 1935, adds layers of complexity to this investigation. Conclusion: In light of the evidence presented, the James Family Cemetery emerges as a pivotal locus for exploring the intersection of history and the paranormal at Sugar Grove School. Further interdisciplinary research, integrating historical archives and paranormal investigations, holds the potential to shed light on the enigmatic phenomena permeating the school’s vicinity.

Cemeteries, James Cemetery, Mysteries, Stories, Sugar Grove, Sugar Grove School