Tag: Communities

Dr. Goodridge Wilson On Our History

November 5, 2025November 1, 2025 Admin No Comments

Early Settlers Were Attracted to Smyth County’s Rye Valley Rye Valley lies over the mountain to the south of Smyth County. State Route 16, the B. F. Buchanan Highway, coming from the north over Clinch, Brushy, and Walker mountains, passes through Hungry Mother Park, Marion, and Attaway, over another Brushy Mountain, and enters a locality where rye was growing in abundance when the first white men came to this region. That weed is smaller than the cultivated rye but resembles it, and is said to make fairly good horse and cattle food. The pioneers seemed to have liked the plant, perhaps because it grew so well here. Prior to or during the Revolutionary War they gave it its name not only the beautiful valley where the South Fork of Holston starts but also to Rye Bottom on Big Walker Creek, and to Rye Cove in Scott County. The valley is narrow. The high crosses it quickly at a little climbing the steep sides of Iron Mountain and on across Grayson County to North Carolina. The first pioneers who acquired land in Rye Valley appear to have been Joseph and Esther Crockett, enterprising land speculators, who were not husband and wife, but business associates whose names appear together on a number of documents. The late Squire Robert Ward of Sugar Grove, a descendant of one of them, showed me a deed dated in 1753 by which the king of England conveyed the land about the head springs of the South Fork of Holston to Joseph and Esther Crockett. Mr. Ward’s name was included in that grant. His grandfather, a Rev. Crockett, bought it from a James or a Nelson, Joseph and Esther Crockett, or their heirs, had sold the original tract to some families in Virginia and to Nelson families who came from Virginia and they became the first actual settlers in the iron region where three mountain brooks join their waters with those of a number of bold springs in level meadows to form the South Fork of Holston. Two of the brooks, Dickey’s Creek and Cress Creek, come out of Iron Mountain, and the third, Slemp Creek, tumbles into the valley from Brushy Mountain. In this valley meadows a forest of fine sugar maple trees grew. While I was living in Marion back in the 1920s and 30s I would go there sometimes to fish for trout, to visit in some homes, or to conduct a religious service in a public school. At that time two splendid groves, remnants of that ancient maple forest, provided wonderful picnic grounds and ideal places for all-day gatherings as Baptist Association meetings. They gave the community its name, Sugar Grove. Now the groves are gone, and much beauty formerly belonging to this place of many waters faded with the passing of those great trees. Perhaps the first permanent settler in Rye Valley was Jenkins Williams, who settled on land downstream from and immediately adjoining the original Joseph and Esther Crockett survey. When I lived in Marion his descendants in the seventh generation were living on that land. When I went to Marion one of them, a lad in knee pants, lived with his widowed mother across the street from me. He now lives in Richmond and is well known over the state as Robert Williams, executive secretary of the Virginia Education Association, a well-authenticated fact, who made his home here since 1754 when rescuers were trailing marauding Indians and found the dead body of Mrs. Samuel Stalnaker beside a creek, with her infant child crying “Hungry Manny,” they went to warn the family of a settler near the site of Sugar Grove, and left the child with that family. That settler may have been Jenkins Williams. In 1776 John Griffiths came from Pennsylvania and settled in Rye Valley. When I made a sightseeing tour in that section a few weeks ago, B.H. Griffiths of Marion went with me. He was born and grew up with his father’s name in a house that stands on the site of a log house in which the Griffiths settle of 1776 lived. Among other things he showed me some skillful doing masonry work and some lengths of old iron water piping, on a hillside above the South Fork of Holston. These are the remnants of a lead mining and smelting operation conducted there around the turn of the century. An iron working industry was started in Rye Valley early in the pioneer period. Jenkins Williams had a forge on the South Fork in which, among other items, he manufactured barrels for rifles used by Revolutionary War soldiers. A Pierce family engaged in iron working in the valley through successive generations. The Rev. Lewis Wetzel Pierce, a Methodist minister widely known throughout Southwest Virginia as a pastor of churches and as a former agent for the Children’s Home Society of Virginia, is now retired and lives in Bristol. He says that his great-grandfather, Moses Pierce, a Quaker, came from North Carolina and established an iron forge near the mouth of Comers Creek. His grandfather and his father were iron workers at Sugar Grove, He was born on inherited a farm located on the west side of Slemp Creek, which his grandfather bought from Jonathan Slemp. The Slemp’s, Frederick and Jonathan acquired land on the south side of Brushy Mountain in 1804. Mr. Pierce says that Jonathan’s land was on the west side of the mountain between Crockett and Frederick’s on the east side. Frederick stayed and his descendants are still in that section. Jonathan sold his land to Alexander Wilson Pierce and his descendants, Col. Camp, who represented that area in Congress from the 9th Virginia District. The Brushy Mountain land is still called Slemp’s Creek.

Communities, Crockett, Families, Genaology, Griffitts, History, History Keepers, James, Native American, Nelson, Pierce, Roberts, Stories, Sugar Grove, Teas, Ward, Williams

The History Keepers- Sena Roberts-Ward

November 1, 2025November 1, 2025 Admin No Comments

“The History Keepers” is a special series on our website dedicated to honoring those who have preserved and chronicled the stories of our region. Through their writings, collections, and memories—sometimes shared directly, sometimes lovingly submitted by their families—we celebrate the voices that have safeguarded our local heritage. One such voice belongs to Mrs. Sena Roberts-Ward. If you’re from this area, you likely knew her, heard her name spoken with respect, or admired the graceful mill she restored and tended in Sugar Grove—a quiet sentinel that still reminds us of our heritage. Mrs. Ward lived 94 remarkable years, bridging generations and bearing witness to much of the history we now study and remember. Her life overlapped with elders who themselves had lived through even earlier chapters of our community’s story. Her lineage traces directly to several of the pioneer families who settled the Rye Valley, and her deep knowledge of that legacy was matched by her high academic achievements and meticulous care for detail. We are especially grateful for the writings, photographs and memories she left behind—many of which remain unpublished, yet hold invaluable insights into our shared past. Her work is a gift to all of us, and through this series, we hope to bring it to light, honoring her dedication and the enduring spirit of those who keep history alive. Sena Roberts-Ward was one of many who have posthumously contributed to this research and compilation of the History of the Rye Valley and here is her story transcribed from documents found in her own collection: Sena Narcissus Roberts was born February 26, 1901 in Flat Ridge, the first child of Adam Batey and Laura Elizabeth Jennings-Roberts, and the first grandchild of Charles Lafayette Jennings of Camp. She was joined by two brothers, Wiley Winton and Charles Maurice. The family grew up in Grayson and Smyth Counties. She was a graduate of Berea College in Kentucky, and did graduate work at the University of Virginia. She was one of the early home demonstration agents of Kentucky and taught high school and home economics in Mullens, WV. In 1932 she married Clarence John Ward and they were parents of two daughters, Laura Frances and Elizabeth Lavinia. She was the home economics teacher at William Flemming High School in Roanoke, and then operated the Hamm-Roberts Mill in Sugar Grove. In 1968 she retired from the Southwestern State Hospital as a dietitian and returned to Sugar Grove, where she did substitute teaching. With help from many friends, neighbors and relatives, she ran the family farm for several years. Her interests included a wide range of farming activities, from raising cattle to making molasses. She made a study of genealogy of her own family as well as others. She had a special fondness of country living, and her warm, wonderful friends and neighbors were a source of help and comfort to her during her declining hears. Although she saw several generations, she was always especially delighted with the newest generation. She maintained a joy of living almost until the very end. *We would like to extend a special thank you to Elizabeth Ward-Allison and her family for these contributions. **Photos from the Sena Roberts-Ward collection

Business, Camp, Education, Families, Genaology, History, History Keepers, Mill, Roberts, Ward

First Baptist Church Of Sugar Grove

March 28, 2025May 6, 2025 Admin No Comments

This article is being published in memory of Nancy Ann Purefoy 10/26/1933 – 3/26/2025 This beautiful little church house dates back to 1915 in the community of Sugar Grove. Records found at Smyth County Courthouse reflect March 10, 1915, a deed was made by Chaley Barber and his wife Alice to Andrew White Walter Stuart and A. F. Wilson who were both named as trustees. The sum of money exchanged to execute this deed was $30. This deed was made with specific restrictions that read “…said lot to be used for building a church house and not for any other purpose. Said church to be known as Shugar Grove Missionary Babtis Church- colored.” James Purefoy provided the following information and photo about the church on the Rye Valley History Group: This was the First Baptist Church in Sugar Grove, Va. It was the African American Church in the area.I can remember attending all day services there as a child. My mother, Nancy Lee Purefoy, attended there as a child. Her father, my grandfather, Fred Lee was a deacon there. My grandmother, Cleo Lee, was a deaconess. Some of the names of other people that attended were Barbers, Stuarts, Lees, Goins, Madisons, Thompsons, and Murrells. There were others that I cannot mention. This information was provided by my mother Nancy Lee Purefoy. Services continued at this church into the early 2000s. David Rutherford, then employed by Rye Valley Water Authority, shared the following about the property: When Rye Valley Water Authority was getting easements for new water line I traced the deeds back to try to find a signatory for the church property. Ended up getting Mrs. Cleo Lee to sign. Great Lady. The deeds referred to it being in the “colored section of Sugar Grove”. The details in the deed made it sound like the area was from the church back to where Gene Ross now lives out to Flat Ridge Road and back to Quarter Branch Road. (2022-2024) The building collapsed under a heavy snow. The photo at left was what remained of this beautiful little church as of 2024. The church is shown on a 1935 Quadrangle map by location only, no name. Also on that same map, just down the road near the Quarter Branch and Flat Ridge Fork on the opposite side is another church labeled as “Union Ch.” It is speculated that this could have served as the Sugar Grove Negro School up until the early 40s. The Sugar Grove Negro School is documented by Evelyn Thompson Lawrence in a book available about all of the Colored Schools in the county that can be found in the Heritage Room at the Smyth County Public Library in Marion, VA however, it does not mention any specific location where this school was located. *If you have additional information to add about this church, please comment or use the contact form. We would love to add additional information.

Barbers, Black History, Churches, Communities, First Baptist Church Of Sugar Grove, Goins, Lee, Madison, Murrell, Purefoy, Stuart, Sugar Grove, Thompson

The Abijah Thomas Octagon House

February 10, 2025February 16, 2025 Admin No Comments

Abijah Thomas was born on May 21, 1814, in what was then Washington County, later part of Smyth County when it was formed in 1832. He was the son of Thomas Thomas and grandson of John Thomas. At the time of his birth, the United States was still in its infancy, with only 18 states in the union, James Madison serving as the 4th president, and the War of 1812 just concluded. That year also marked the establishment of Francis Cabot Lowell’s textile mill in Massachusetts, which would later inspire Abijah’s own textile operations in Southwest Virginia. Raised in a farming family, Abijah’s father and grandfather had worked the land, but the region was rapidly industrializing, embracing manpower, water power, and horse power. Abijah adapted to this change, becoming a manufacturer of iron, textiles, and leather goods. His father, Thomas Thomas, held several significant roles in the community, including Justice of Washington County in 1806, overseer of roads in 1819, and Sheriff of Washington County in 1831-32. He also carried the title of “Esquire,” reflecting his high social standing. In 1795, a land survey granted John Thomas 230 acres along the South Fork of the Holston River, where he established a grist mill and sawmill. This same land would later become the site of Holston Mills, one of Smyth County’s first industries, founded by Abijah around 1860. Abijah’s father married Freelove Cole, daughter of Joseph and Remember Cole, early settlers from New York. She is credited with naming Marion, the county seat, in honor of Revolutionary War hero Francis Marion, the Swamp Fox, during a conversation at the Thomas home in 1832 during a visit from a commissioner. Abijah grew up on the farm, learning traditional skills like hunting, fishing, blacksmithing, and tanning animal hides. He attended a private school in Wythe County, learning reading, writing, and arithmetic, and later became a skilled carpenter and surveyor. Notably, he was one of the few to subscribe to a newspaper, which he would read aloud to neighbors. Abijah also built the first threshing machine in Smyth County and operated several iron furnaces and Holston Mills. When Smyth County was formed in 1832, Thomas Thomas and William Porter, Abijah’s brother-in-law, became justices of the new county. Abijah married Priscilla Cavinette Scott in 1836 in a ceremony performed at her parents’ home by Reverend Robertson Gannaway. At 22, Abijah and his 16-year-old bride set up their first home in a log cabin on the Thomas farm, near the site of the later famous Octagon House. Abijah owned slaves, and Priscilla managed the household, training servants, educating children, and caring for the servants, providing for their well-being, including sewing clothes and supplying bedding, blankets and quilts as needed. In 1856-57, Abijah constructed the Octagon House, also known as Mountainview, a striking and unusual architectural feat in the region. Built with the help of skilled carpenters, brick masons, and slaves, the house was inspired by Orson Squire Fowler’s octagonal designs and was the only one of its kind in Southwest Virginia before the Civil War. The home featured innovative design elements like triangular spaces used for closets and custom-shaped corner bricks. Built on a 10×10 central beam, the home sat on limestone hauled from an unknown quarry, with materials crafted on-site. It boasted 17 rooms and an intricate roof structure to support shingles and metal coverings. The Octagon House reflected a national “octagon fad,” inspired by Fowler’s own 1853 construction in New York. Some suggested that Abijah chose the design to ward off wind or to avoid being trapped in a corner by the Devil, while others thought he believed in the octagon’s superior qualities. The house’s 16-foot thick walls rose 22 feet to the roofline, with 32 windows providing natural light. A porch ran along the three front sides, and a second-floor promenade deck was accessible from the second-floor doors. The interior had a spacious layout with 8 rooms on the first floor, including a parlor with pink marbleized plaster and a chandelier, a family room with built-in storage, and a winter kitchen. Upstairs, there were bedrooms, including the Thomas girls’ rooms, a master bedroom, and the infamous “dark room,” used for storage, not punishment as urban legends suggest. The Dark Room is located in the center of the 2nd floor of the Octagon House and therefore has no windows or natural light. It has been the subject of many a horrific tale and has become an urban legend over the years. This room measures 15’ 8” x 8’ 1” and was factually used for storage of food and other items in the Thomas house. Some information can be found in a 1940 writing of Priscilla C Thompson, Abijah’s daughter which reads: The dark room upstairs was used as a store room, a catch-all for cotton bats, patent office reports, Congress records, etc. When the door into the upstairs hall was open, the room was sufficiently light to find anything wanted. The idea of my father using this room as a jail to punish any one of the children is all a myth. Urban legends tell a more horrific story of a haunted “slave house” where the owner used the dark room to whip and punish slaves and also lock up his own children as punishment. The size of the room wouldn’t be adequate for this as well as the fact that it is located on the 2nd floor making it not readily accessible for these purposes. Furthermore, the dark stains on the floor said to be blood stains are factually food stains from canned food that broke or spoiled after bring stored there long after the civil war and abolishment of slavery. The white plaster walls do not reflect any such stains. Abijah Thomas was said to treat his servants well contrary to urban legend. Upon close examination of the brick in the Octagon house, you can find the remaining fingerprints of the slave children who formed the bricks that were used in…

Black History, Families, Holston Mills, Homes, Industry, Slavery, Thomas, Thomas Bridge

The Smyth County Almshouse at Teas

December 2, 2024December 2, 2024 Admin No Comments

In 1874, the Smyth County Board of Supervisors purchased 274 acres from John M. Williams in the Rye Valley. This land was purchased to create an almshouse or poor farm in this part of the county. The Sheriff was ordered to collect 18 3/4 cents from every taxable person for the support of the almshouse. The Smyth County Almshouse is established in 1874 near Teas, Virginia on present day Slabtown road. Mr. Will Keesling was listed as a superintendent of the poor house at one time and Mr. Samuel Wilkinson is listed as superintendent on the 1910 census and his wife, Jennie Wilkinson is listed as housekeeper. During the Civil War and following the war, most of the men had gone to serve and were either killed or returned home with injuries that left them unable to work. This was one basis of establishing these almshouses. The poorhouses population was more narrowly defined during the twentieth century when social welfare legislation such as workman’s compensation, unemployment, benefits and social security began to provide a rudimentary safety net for people who would previously have been pauperized by such circumstances. Eventually the poorhouses evolved almost exclusively into nursing homes for dependent elderly people . But poorhouses left orphanages, general hospitals and mental hospitals for which they had provided the prototype as their heritage system that such people in institutions would provide the opportunity to reform them and cure them of bad. habits and character defects that were assumed to be the cause of their poverty. This as they soon found out was not the case. Often the poorhouse was located on the grounds of a poor farm, on which able-bodied Residents were required to work, Such farms were common in the United States in the 19th and early 20th century. A poorhouse could even be part of the same economic complex as a prison farm. and other penal, or charitable public institutions. Poor farms were county or town run. Residences where paupers (mainly elderly and disabled people) who were supported at public expense. The farms declined in use after the Social Security Act took effect in 1935, with them disappearing completely by about 1950. Most were working farms that produced at least some of the produce, grain, and livestock they consumed. Residents were expected to provide labor to the extent their health would allow, both in the fields and in providing and housekeeping and care for other residents. Rules were strict and accommodations minimal. The photo at the top of this article was taken many years after the poorhouse closed. It met the basic needs of people who did not have anywhere else to turn. They were given a roof over their head , a bed for sleeping and three meals a day during the late 1800s and early 1900s. In 1910, a census document lists the following as Inmates at the poor farm at Teas: Robert Harris, 35 Bettie Harris, 30 Guess Colin, 89 Leander Walls, 83 Mary Hogston, 67 Dollie McGee, 46 Ivans Willard, 6 Neoma Ranels, 80 Maud Marshall, 52 Mary Losson, 41 Mary Pickle, 35 Corrill Crutchfield, 20 The poor farm was sold in 1914. By 1927, Smyth County had joined others in the establishment of a district home in Pulaski. During the days of the almshouse in Smyth County, there were reportedly about 1200 people who were dependent on the county. There were multiple poor farms around the county during this time. Special thanks to the research of Donald Harrington for some of the details of this article. Without his work and his family’s contribution to this article, we would not have a photo of the Poor Farm house or much of the information that has been presented here.

Cedar Springs, Communities, Families, History, Keesling, Poor Farm, Teas, Williams

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

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

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