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Hoboken Style: Meaning and Change in Okefenokee Sacred Harp Singing

Introduction Recording of "Coronation" #63 sung by Hoboken Sacred Harp Singers, led by Silas Lee, Florida Folk Festival. Courtesy of Florida Folklife Collection, State Library of Florida, May 4, 1958. Music...

Envisioning Faulkner and Southern Literature

...The Mississippi that once sported the nostalgic slogan "The Magnolia State" is pointedly nationalist now, declaring itself on license plates to be "The Birthplace of America's Music."3Born in Columbus, Georgia,...

Three Black Towns: An Excerpt from Black Landscapes Matter

...in America.1Joe A. Mobley, "In the Shadow of White Society: Princeville, a Black Town in North Carolina, 1865–1915," North Carolina Historical Review 63, no. 3 (1986): 340–84. Though Princeville may...

"Out long enough to be historic": Racialized Gay Space in Pre-Stonewall San Antonio

...Citizenship in Twentieth-Century America (Princeton, NJ: Princeton University Press, 2009). If discovered in such venues, military personnel faced certain punishment, if not discharge.16Gohlke, "Off-Limits." A native white Texan and...

Still Digging Our Own Graves: Coal Miners and the Struggle over Black Lung Disease

...America (UMWA) had arisen, succeeded in a special election for leadership of the union, then disintegrated; the black lung movement had seemingly disappeared; and a storm of reaction was sweeping...

When Sunday Comes: Gospel Music in the Soul and Hip-Hop Eras

...in America. https://vimeo.com/478092922/d9ece1993b Donald Lawrence and the Tri-City Singers performing "When Sunday Comes." From Bible Stories (1995). For many of the artists in When Sunday Comes, singing gospel was not...

"The Room that We're Able to Take Up": Forrest Lawson's Queer Aesthetic

...a long way to go. It is still home to churches that host “Make America Straight Again” rallies, pastors who call for government eradication of all queer people, and the...

Segregation's Habits and Horrors: The Photographs of O. N. Pruitt

...professor of history at Florida State College at Jacksonville. He is author of Capturing the South: Imagining America's Most Documented Region (Chapel Hill: University of North Carolina Press, 2018) and "John Cohen in...

References
1.	Stanton L. Wormley, ed. Mt. Zion Cemetery: Washington, DC, Brief History and Interments, comp. by Paul E. Sluby, Sr. (Washington DC: Columbian Harmony Society, 1984); Paul E. Sluby, Sr., Bury me deep: Burial Places Past and Present in and Nearby Washington, D.C.: A Historical Review and Reference Manual (Temple Hills, MD: P.E. Sluby, 2009). In 1931, the Federal Government took one half acre of the earlier cemetery grounds to create Rock Creek Parkway and an adjacent horse riding trail. The grounds are now under the authority of the National Park Service.
2.	The church was formerly located on Twenty-Eighth Street between M and Olive Streets, N.W. (formerly Montgomery Street between Bridge and Olive Streets), approximately one-half mile southwest of the cemetery.
3.	The land was purchased from Thomas Beall, who had inherited extensive property from his grandfather Ninian Beall (1630–1717). In the early nineteenth century, Beall owned about fifteen slaves and many properties in Maryland and the District of Columbia, including the properties now known as Dumbarton House, Beall-Washington House, Conjuror's Disappointment and Rock of Dumbarton. He served in the 1790s as the second Mayor of Georgetown and played an important role in establishing the District of Columbia. On Dumbarton Methodist, see: Jane Donovan, Many Witnesses: A History of Dumbarton United Methodist Church 1772–1990 (Washington, DC: Dumbarton United Methodist Church, 1998); J.W. Cromwell, "The First Negro Churches in the District of Columbia," The Journal of Negro History 7, no. 1 (1922): 64–107; Janet Lee Ricks, "Mt. Zion United Methodist Church Marks 185th Anniversary," Washington History 13, no. 1 (Spring/Summer 2001): 71–73.
4.	Pauline Gaksins Mitchell, The History of Mt. Zion United Methodist Church and Mt. Zion Cemetery, 51 (Washington, DC: Records of the Columbia Historical Society, 1984): 103–18. The History of Mt. Zion United Methodist Church is 51st separately bound book; Stella Mae Richard, "Two Hidden Cemeteries in the Georgetown Section of Washington D.C.," Negro History Bulletin, Washington 32, no. 8 (Nov 1969): 29.
5.	In 1830, Thomas Corcoran, William Wilson Corcoran's father and sometime mayor of Georgetown, owned five enslaved people. The 1840 census indicates that William Wilson Corcoran owned one male enslaved person between the ages of ten and twenty-three and three free women of color, who may have been previously enslaved by him; all resided in his household. In 1845, William Corcoran manumitted the enslaved woman Mary and four of her children. (National Archives and Records Administration, Records of the U.S. Circuit Court for the District of Columbia, Records of Manumission, vol. 3, Record Group 60, Washington, DC; cited in Mark Laurence Goldstein, "Capital and Culture: William Wilson Corcoran and the Making of Nineteenth-Century America" (PhD diss., University of Maryland, 2015), 30–31. This woman may appear in the 1850 census as Mary Degges, born 1819, married to Judson Degges, with children Adelia, born 1834 and Mary, born 1837. Corcoran's "Last Will and Testament," September 6, 1887, provides a stipend of $200 to a woman named Mary Neale, "once owned by me, and long since manumitted." This person may be the Mary Neil who evidently married John Neil in 1875, and may have been born as Mary Degges, daughter of the older Mary Degges.
6.	Richard P. Jackson. The Chronicles of Georgetown DC from 1751 to 1878. (Washington DC: R.O. Pokinhorn, Printer, 1878), 270; Wesley E. Pippenger, District of Columbia Interments (Index to Death), January 1, 1858 to July 31, 1874 (Westminster, MD: Heritage Books, 1999), xix. The land in question is north of Q Street and east of Lyons (Mill) Road (now an extension of 27th street) and Oak Hill Cemetery, extending down hilly slopes to Rock Creek. Over time, the eastern section of this burying ground became known as Mount Zion Cemetery (or Mount Zion East) and the western zone as the Female Union Band Society cemetery.
7.	Before the moving of the stones, Mount Zion stones were mapped with a good deal of detail; the Female Union Band Society mapping was, it appears, less thorough. Richards, Two Hidden Cemeteries, 29; Mitchell, The History of Mt. Zion United Methodist, 103–118; Kathleen Menzie Lesko, Valerie Babb, Carroll R. Gibbs, Black Georgetown Remembered: A History of its Black Community from the Founding of "The Town of George" in 1751 (Washington, DC: Georgetown University Press, 2016); Steven J. Richardson, The Burial Grounds of Black Washington: 1880–1919 (Washington: DC: Records of the Columbia Historical Society, 1989), 52: 304–326. Burial Grounds is the 52nd separately bound book.
8.	US District Court Judge Oliver Gasch reversed the order allowing disinterment by developers in order to build condos, stating that such action by the heirs and developers "cannot but offend the sensitivities of civilized people." "Equally important," said the judge, "is the fact that not only would such a degradation be perpetrated against the dead, but in this instance the violation of their graves involves the destruction of a monument to evolving free black culture in the District of Columbia." Female Union Band Ass'n v. Unknown Heirs at Law, 403 F.Supp. 540, 547 D.D.C. 1975.
9.	Versions of this story are reprinted in the Gazette (York, Pennsylvania), 10 Aug 1894, 5, The Clarion Ledger (Jackson, Mississippi), September 10, 1894 and many other newspapers in August and September 1894.
10.	D.W. Winnicott, Playing and Reality (London: Tavistock Publications, 1971); Melanie Klein, "Mourning and Its Relation to Manic-Depressive States," The International Journal of Psychoanalysis 21 (1940): 125–153; Ellen Schattschneider, "Buy Me a Bride: Death and Exchange in Northern Japanese Bride-Doll Marriage," American Ethnologist 28, no. 4 (2001): 854–880.
11.	Jamieson, Ross W., "Material Culture and Social Death: African-American Burial Practices," Historical Archaeology 29 (1995): 39–58; John Michael Vlach, The Afro-American Tradition in Decorative Arts (Cleveland, OH: Cleveland Museum of Art, 1978).
12.	Thompson, Robert Farris, Flash of the Spirit: African & Afro-American Art & Philosophy (New York: Random House, 2010); Vlach, The Afro-American Tradition in Decorative Arts, 142; Savannah Unit Georgia Writers' Project Work Administration, Drums and Shadows: Survival Studies among the Georgia Coastal Negroes (Athens: University of Georgia Press, 1940).
13.	Linda Wheeler, "Black Church Honors it Historic Cemetery," Washington Post, October 14, 1997.
14.	Theresa Vargas, "Someone Keeps Leaving Toys and Birthday Cards at a 7-Year-Old's Grave in a Historic Black Cemetery. No One Knows Who," Washington Post, April 17, 2021. The marker has catalyzed speculation and a series of commemorative art works, including by artist Lindsey Brittain Collin, inspired by dolls left at Nannie's graveside.
15.	Mary Mitchell, "'I Held George Washington's Horse': Compensated Emancipation in the District of Columbia," Records of the Columbia Historical Society, Washington, DC 63/65 (1963–1965): 221–229; Reidy, Joseph P, "The Winding Path to Freedom under the District of Columbia Emancipation Act of April 16, 1862," Washington History 26, no. 2 (2014): 18–22. The complex relationships between enslaved and free persons of color in the antebellum District of Columbia are examined in Mary Corrigan, "A Social Union of Heart and Effort: the African-American Family in the District of Columbia on the Eve of Emancipation" (PhD diss., University of Maryland, 1996). The broader context of DC emancipation is addressed in Kate Masur, An Example for All the Land: Emancipation and the Struggle Over Equality in Washington, D.C. (Chapel Hill: University of North Carolina Press, 2010).
16.	Evening Star (Washington, DC), March 6, 1856, 3.
17.	Paul E. Sluby and Stanton L. Wormley, eds., Register of Burials of the Joseph F. Birch Funeral Home, Volume I, (Washington, DC: Columbian Harmony Society, January 1, 1847–April 12, 1864). Also available as FamilySearch microfilm #008135478. Note that a reference to "William Tenney child," is not listed in in Pippenger, District of Columbia Interments.
18.	Francis's father William appears in a November 15, 1827 District of Columbia manumission record: "Know all men, by these Presents that I Charles Teney of Washington County in the District of of Columbia for divers good causes and considerations, me thereunto moving [?] and also in further consideration of the sum of one dollar to me in hand paid have released from slavery, liberated and manumitted and set free, and by these present do release from slavery, liberated and manumit and set free my slave woman named Matilda Teney aged about thirty five years, and her three children Anne aged about thirteen years, Andrew aged about three years and William Don Otious aged about 19 months, and able to work and gain a sufficient livelihood and maintenance, which said mentioned slaves were obtained by me as heir at law of my son William Don Otious Teney late of said County deceased, and them the said Matilda and her three children, Ann Andrew and William Don Otious I do declare to be henceforth free, manumitted and discharged from all manner of servitude and service to me and my executors, administrators, or assignees forever. In presence of Lemuel J Middleton and A Balmance." Two other candidates for "Nannie" are suggested by comparing the 1850 and 1860 censuses: (A) The daughter "Ann" (born about 1848) of freed-people Francis Yates and Caroline (Smith) Yates, who later took the surname Cole, does not appear in the records after 1850. Francis and Caroline married three months before the birth of the "Nannie" memorialized on the headstone. Anna Yates, Black, one year old, died 10 August 1857 and was buried in Ebenezer African Methodist Episcopal burial ground; she may be related, but is clearly a different person; (B) Ann E. Twine, the daughter of coachman David Twine and his wife Caroline Gray Twine, both free persons of color in the District. David Twine was interred in Mount Zion in 1894. A member of Metropolitan A.M.E., David Twine came from a family with long connections to Georgetown and the local Black Methodist community. Both of these girls appear in the 1850 census but are not enumerated in the 1860 census or other records. However, Ann E. Twine may appear in the 1860 census as "Eliza Twine", ten years old, living with an older couple that may be her grandparents. Neither girl is indicated in the DC Register of Burials, so they seem much less likely candidates than the child of William Tenney, who died in May 1856 and who is recorded as interred in the "Colored Methodist Burial Ground."

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