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Southern Spaces

A journal about real and imagined spaces and places of the US South and their global connections

Southern Spaces: A Partial History

...by hand, using the coding view in Dreamweaver. I tried to code it all in xhtml. As we brought on additional students to help—Sarah Toton, Steve Bransford, Paul O'Grady, Jere...

Ethnic Cleansing and the Trail of Tears: Cherokee Pasts, Places, and Identities

...quantum later in the nineteenth century, to federal law and competing indigenous notions of what it means to be Cherokee today. While such different formations enabled Cherokees to maintain a...

From Arkansas with Love: Evangelical Crisis Management and Southern (White) Gospel Music

...Nashville," USAToday.com, October 14, 2013, accessed January 28, 2014, http://www.usatoday.com/story/life/music/2013/10/14/dove-awards-nashville/2984327/). The rise of CCM participated in the transformation of conservative and fundamentalist Christian culture in the United States beginning in...

The Tennessee Jamboree: Local Radio, the Barn Dance, and Cultural Life in Appalachian East Tennessee

...and tuning in to programming from the many large stations.13Ibid, 132-133. Radio's big-city bias changed after World War II. Eager to promote the growth of the medium, the FCC declared...

Creolization as Cultural Continuity and Creativity in Postdiluvian New Orleans and Beyond

...Viranjini Munasinghe describes the plight of marginalized East Indians in the colonially derived West Indies Creole communities.29Viranjini Munasinghe, "Theorizing World Culture through the New World: East Indians and Creolization," American...

Back to the Future: Mapping Workers Across the Global South

...Tashkent. In all, 130 companies from seventeen countries participated, among them Austria, Belgium, Great Britain, Germany, India, Italy, Russia, the United States, Turkey, Switzerland, France, the Czech Republic, South Korea,...

Crossing Over: Sustainability, New Urbanism, and Gentrification in Austin, Texas

...stops and bike lanes and widen streets to promote public transportation. The most symbolic public spot in the corridor is Urdy Plaza, an open, art-decorated space that honors the African...

The Web of Cis-Atlantic History: A Review of Louisiana: Crossroads of the Atlantic World

...volatile—trading and diplomatic relationships with Indian peoples throughout the Mississippi River Valley. The lack of native perspectives in the volume is particularly unfortunate since much of what Europeans referred to as...

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References
1.	J. Gardner, letter to the editor, St. Augustine Record, July 14, 1914. Public Market Clippings File, St. Augustine Historical Society Research Library.
2.	Dan R. Warren, If it Takes All Summer: Martin Luther King, the KKK, and States' Rights in St. Augustine 1964 (Tuscaloosa, AL: The University of Alabama Press, 2008).
3.	Michael Gannon, ed., The New History of Florida (Gainesville: University Press of Florida, 1996).
4.	Jerald Milanich, Florida Indians and the Invasion from Europe (Gainesville: University Press of Florida, 1995).
5.	Jane Landers, "Spanish Sanctuary: Fugitives in Florida, 1687–1790," Florida Historical Quarterly 62, no. 3 (1984); Jane Landers, ed., Against the Odds: Free Blacks in the Slave Societies of the America (London: Frank Cass, 1996); and Margo Pope, "Slavery and the Oldest City," The St. Augustine Record, December 2, 2001.
6.	See Kathleen Deagan and Darcie MacMahon, Fort Mose: Colonial America's Black Fortress of Freedom (Gainesville: University Press of Florida, 1995); and Jane Landers, "Gracia Real de Santa Teresa de Mose: A Free Black Town in Spanish Colonial Florida," American Historical Review 95, no. 1 (Fall 1990).
7.	For histories of black and indigenous cultures in the southeastern coast region, see Jane Landers, ed., The African American Heritage of Florida (Gainesville: University Press of Florida, 1995); and Kathleen A. Deagan, "Mestizaje in Colonial St. Augustine," Ethnohistory 20, no. 1 (Winter 1973): 55–65.
8.	David Nolan, "Lincolnville, once called 'Africa,' Developed Following Emancipation," The St. Augustine Record, February 23, 2004.
9.	According to the Royal Ordinance, the plaza, surrounded by the most important governmental and ecclesiastical buildings, was to function as the principal recreational and meeting area. In 1598 Governor Gonzalo Mendez de Canzo wrote to the Spanish crown, "After my arrival I caused a market place to be established, where there would be weight and measure, which heretofore had been lacking." From the Florida Master Site File for the public market, found in the Historic St. Augustine Preservation Board Historic Properties Inventory Form. Public Market Clippings File, St. Augustine Historical Society Research Library.
10.	J. Carver Harris, ed., "The Public Market Place," El Escribano: The St. Augustine Journal of History 54 (October 1964): 1–18. The Spanish previously used the market as a guardhouse.
11.	In 1840 a commercial boat basin was created in Matanzas Bay to provide easier ship access to St. Augustine's port. The basin was filled in 1900 and a bridge has spanned the waterway between St. Augustine and Anastasia since 1985. The Bridge of Lions, still standing today, dates to 1927.
12.	Photographers Clippings File, St. Augustine Historical Society Research Library.
13.	Harris, ed., "The Public Market Place."
14.	St. Augustine's obelisk may be the only monument dedicated to the Spanish Constitution in the Western Hemisphere. "Art Images of Monument to the Spanish Constitution of 1812," The St. Augustine Record, September 8, 2011.
15.	Founded in September 1866, the Ladies Memorial Society consisted of socially prominent white St. Augustine women, mostly wives and relatives of Confederate soldiers.
16.	David Nolan, interview with the author, March 22, 2012; City Commission Meeting notes: "City of St. Augustine, Regular City Commission Meeting, April 27, 2009," accessed April 1, 2012, http://www.staugustinegovernment.com/your_government/documents/CCMinutes04.27.09.pdf. The racial population of St. Augustine has changed since the 1960s, with an influx of white notherners in the 1970s–1990s. Whereas the black population hovered around twenty-five percent in the 1960s, today it is below ten percent. Zach Gray, "Racism in St. Augustine, Not Just a Thing of the Past," Flagler College Gargoyle, April 26, 2012.
17.	Joseph Boles, Jr. (speech, Foot Soldiers Monument dedication ceremony, St. Augustine, FL, May 14, 2011).
18.	Young and other demonstrators referred to the public market as the "slave market." As he writes in his memoir, "The destination of the marches in St. Augustine was the old slave market, which was unfortunately drawing large crowds of unruly whites who gathered each night to harass, threaten, and sometimes strike out at marchers." Andrew Young, An Easy Burden: The Civil Rights Movement and the Transformation of America (New York: Harper Collins, 1998), 291.
19.	David Nolan, interview with the author, March 22, 2012.
20.	For examples of the term "slave market" used prior to the 1880s, see Earnest A. Meyer, "Childhood Memories" reprinted in El Escribano: The St. Augustine Journal of History 44 (2007): 204, in which Meyer depicts the "slave market" dated 1875. An illustration in Frank Leslie's Illustrated Newspaper from May 1878 also depicts the "slave market." A portrait bust of female slave Nora August, inscribed in part, "purchased from the Market, St. Augustine, Florida April 17th 1860" is found in the sculpture collection at the Museum of the Confederacy, see Museum of the Confederacy, Before Freedom Came: African American Life in the Antebellum South (Richmond: Museum of the Confederacy and University of Virginia Press, 1991), cover, 8.
21.	Ralph Waldo Emerson, Journals of Ralph Waldo Emerson, ed. Edward Waldo Emerson and Waldo Emerson Forbes (Boston: Houghton Mifflin, 1909), 177, quoted in Len Gougeon, Virtue's Hero: Emerson, Antislavery, and Reform (Athens: University of Georgia Press, 1990), 33. Henry L. Richmond, "Ralph Waldo Emerson in Florida," Florida Historical Quarterly 18, no. 2 (October 1939): 75–93.
22.	Gougeon, 33.
23.	County Deed Book, 24, 126, 288. Public Market Clippings File, St. Augustine Historical Society Research Library. These slave sales and others are also documented in E. W. Lawson, "The Slave Market," Today in St. Augustine, May 21, 1939. Public Market Clippings File, St. Augustine Historical Society Research Library.
24.	Auction advertisement from the East Florida Herald, October 31, 1827. Also recorded in Deed Book F, 394.
25.	Public Market Clippings File, St. Augustine Historical Society Research Library.
26.	David Nolan, "Slaves Were Sold in Plaza Market," St. Augustine Record, September 27, 2009.
27.	Griffin, Patricia, ed., The Odyssey of an African Slave (Gainesville: University Press of Florida, 2009).
28.	Walter Johnson's Soul by Soul: Life Inside the Antebellum Slave Market (Cambridge, MA: Harvard University Press, 2001) examines the New Orleans slave market, North America's largest, where over 100,000 slaves were sold. While the rate of exchange in New Orleans vastly exceeds that of St. Augustine, Johnson's account of slave narratives, slave-owner letters, and court records offers insight into the commercial exchanges and human lives in St. Augustine.
29.	Patrons of Flagler's St. Augustine's hotels were wealthy white vacationers. Thomas Graham, Flagler's St. Augustine Hotels: The Ponce de Leon, the Alcazar, and the Casa Monica (Sarasota, FL: Pineapple Press, 2004).
30.	The Ponce de Leon Hotel, which opened to great fanfare in 1888, is now the home of Flagler College. The Alcazar now houses City Hall and the Lightner Museum. The Cordoba still operates as a hotel, renamed the Casa Monica.
31.	The first artist in residence at the Ponce de Leon studios was Flagler's friend Martin Johnson Heade. Artists who depicted the public market in their paintings include William Staples Drown, Robert S. German, Frank Shapleigh, and Felix de Crano. Sarah Barghini, A Society of Painters: Flagler's St. Augustine Art Colony (Palm Beach, FL: Henry Morrison Flagler Museum, 1998). To view the paintings depicting the market, see Gary Libby, ed., Reflections: Paintings of Florida 1865–1965. From the Collection of Cici and Hyatt Brown (Daytona Beach, FL: Museum of Arts and Sciences, 2009); Gary Libby, ed., Celebrating Florida: Works from the Vickers Collection (Daytona Beach, FL: Museum of Arts and Sciences, 1995); and Maybelle Mann, Art in Florida 1564–1945 (Sarasota FL: Pineapple Press, 1999).
32.	Tom Phillips, The Postcard Century (London: Thames and Hudson, 2000); Marian Klamkin, Picture Postcards (New York: Dodd and Mead, 1974).
33.	Postcards promoting relics of slavery to tourists are not unique to St. Augustine; other slave market sites are discussed below. In addition, Jim Crow era postcards often depicted grotesque illustrations of racism and segregation such as lynching. For an extensive discussion of lynching postcards see Amy Louise Wood, Lynching and Spectacle: Witnessing Racial Violence in America, 1890–1940 (Chapel Hill: University of North Carolina Press, 2009). Wood notes that lynching postcards, like slave market postcards, "deemed these events both customary and spectacular." Inscribing and circulating lynching postcards "substantiate[d] white supremacist views," normalizing the inhuman practice and packaging it as entertainment. Wood, 108. The slave market postcards operate similarly, sanitizing the human slave trade into sentimental nostalgic keepsakes. George Fredrickson discusses the romantic image of blacks in The Black Image in the White Mind: The Debate on Afro-American Character and Destiny, 1817–1914 (New York: Harper & Row, 1971).
34.	Maurie McInnis, Slaves Waiting for Sale: Abolitionist Art and the American Slave Trade (Chicago: The University of Chicago Press, 2011), 220.
35.	Ibid.
36.	Nina Silber, The Romance of Reunion: Northerners and the South: 1865–1900 (Chapel Hill: The University of North Carolina Press, 1993), 67.
37.	Ibid.
38.	Ibid., 2.
39.	Prior to 1912 the postcard appeared in black and white and was printed in color after 1912. Robert R. Goller, "North and South With W.J. Harris, Photographer," El Escribano: The St. Augustine Journal of History 28 (1991): 38; Robert Bogdan and Todd Weseloh, Real Photo Postcard Guide (Syracuse, N.Y.: Syracuse University Press, 2006), 245.
40.	Goller, 38. The text on the front of the postcard reads, "Old Slave Market, St. Augustine, Florida." The verso text reads, "The old slave market in the east end of the Plaza is an interesting landmark of antebellum days. Built in 1840." A later version was amended to include on the reverse, "It was used as a public market in which slaves were occasionally sold. Old Slave in foreground."
41.	Research at the St. Augustine Historical Society and conversations with Harris's daughter and granddaughter did not reveal any information on the identity of the man depicted in the postcard.
42.	Leslie Goode, personal communication with the author, March 23, 2012. See also Leslie Goode, "Harris Pictures," accessed July 5, 2011, http://www.harrispictures.com/. Harris Pictures is authored and operated by Leslie Goode, great-granddaughter of W. J. Harris. Her business currently sells t-shirts, coffee mugs, calendars, posters, and key chains emblazoned with images from Harris's postcards of St. Augustine landmarks.
43.	Nina Silber discusses how "Black people . . . assumed especially picturesque qualities" for northern tourists. Silber, 80. Susan Parker, "Was it a Public Market or a Slave Market?" The St. Augustine Record, October 28, 2007. Silber states "forgetfulness, not memory, appears to be the dominant theme of reunion culture." Silber 4. For further reading on "forgetfulness" and the historical memory of the Civil War, see David Blight, Race and Reunion: The Civil War in American Memory (Cambridge, MA: Belknap Press of Harvard University Press, 2001), 250–99. Blight characterizes the culture of forgetting as "reconciliationist."
44.	Goller, 38.
45.	Jackie Feagin, "Slave Market Tag Came from Huckster Trying to Promote Tourism" The St. Augustine Record, Saturday July 20, 1985, 10A. The interviews conducted on March 22, 2012 by the author with the following subjects were particularly helpful: Charles Tingley, Amy Howard, David Nolan, and Howard E. Lewis. See also Goller, 38–43.
46.	Amy Howard, "Public Market (Slave Market)," published February 5, 2009, accessed July 5, 2011, http://www.augustine.com/history/black_history/slave_market/tourism.php. This article authored by historian and teacher Amy Howard details the history of the "slave market" and the chronology of slavery in St. Augustine. See also Goller 31.
47.	Charles Tingley, interview with the author, March 22, 2012. According to Tingley, Reynolds was the first St. Augustine historian "to take the city's attractions to task"—including the "slave market" and "oldest house"—for historical claims. The Charles Bingham Reynolds papers are in the collection of the University of Florida Smathers Libraries, Special Area Studies Collections. Reynolds (1856–1940) was originally from New York and worked for a time as editor of Forest and Stream Magazine. He helped to form the Audubon Society and partnered with Ward G. Foster to publish commercial guidebooks.
48.	Charles B. Reynolds, The Standard Guide to St. Augustine (St. Augustine, FL: E. H. Reynolds, 1892), 53-4. In addition to his "Standard Guide" Reynolds published the book Old Saint Augustine: A Story of Three Centuries (St. Augustine, FL: E. H. Reynolds, 1885).
49.	Reynolds, Standard Guide, 54.
50.	Ibid.
51.	S. J. Whall, letter to Charles Reynolds, October 7, 1889. Public Market Clippings File, St. Augustine Historical Society Research Library.
52.	Reynolds, 105. Advertisement for The Tattler in Reynolds's guide. The publication was "sold on trains, in the hotels, and on news stands."
53.	Max Bloomfield, Bloomfield's Illustrated Historical Guide (St. Augustine, FL: Bloomfield, 1884), 30.
54.	Born Mary Ann McDowell (1825–1891), Hardy married Sir Thomas Duffy Hardy, the Keeper of Her Majesty's Records. She published fourteen novels, some under the pseudnym Addlestone Hill. Hardy traveled to America between 1880 and 1881 with daughter Iza, also a novelist. See Helen C. Black, Notable Women Authors of the Day (London: McLaren, 1906), 198.
55.	Lady Duffus Hardy, Down South (London: Chapman and Hill, 1883), 171–72.
56.	Letter to the editor, St Augustine News, Saturday September 24, 1898. Public Market Clippings File, St. Augustine Historical Society Research Library.
57.	Roland Barthes, Camera Lucida: Reflections on Photography, trans. Richard Howard (New York: Hill and Wang, 1981), 5, 77.
58.	David Nolan, e-mail message to author, March 20, 2012.
59.	"Public Amusement for Visitors," The St. Augustine Evening Record, December 6, 1915, 4. Photographs from the 1880s and 1890s reveal inside tables.
60.	Glen Willumson and Alison Nordstrom discuss the importance of tracing the "trajectory" of an object through time in Elizabeth Edwards and Janice Hart, eds., Photographs Objects Histories: On the Materiality of Images (London: Routledge, 2004).
61.	The Louisville, St. Augustine, and Charleston slave markets are three of many US sites once used to hold slave sales. At each location, debate persists about what to call these structures and how to commemorate their history. This debate is not unique to the South; many northern sites hosted slave sales. As Robert Desrochers notes, "Boston, the hub of the slave trade and much else in colonial Massachusetts, never had a single slave marketplace. It had many." Robert Desrochers, Jr., "Slave-For-Sale Advertisements and Slavery in Massachusetts, 1704–1781" William and Mary Quarterly 59, no. 3 (2002): 626.
62.	Text on postcard's verso.
63.	McInnis, 220. Steven Deyle, Carry Me Back: The Domestic Slave Trade in American Life (Oxford: Oxford University Press, 2005).
64.	World of a Slave, an encyclopedia of slavery's material culture, assesses Charleston's Slave Mart building and other slave markets as "slave jails." Martha B. Katz-Hyman and Kym S. Rice, eds., World of a Slave (Santa Barbara, CA: Greenwood Publishing Group, 2011), 463–468. Charles Carleton Coffin, war correspondent for the Boston Daily Journal, wrote an account of the Charleston Slave Mart on February 17, 1865, referring to it as a "prison."
65.	Warren, If it Takes All Summer; David R. Colburn, Racial Change and Community Crisis: St. Augustine Florida, 1877–1980 (Gainesville: University Press of Florida, 1991). Films chronicling the St. Augustine movement include C. B. Hackworth, dir., Crossing in St. Augustine (2011); Clennon King, dir., Slave Market Diary (2004); and St. Augustine Department of Police, prod., St. Augustine Race Riots (1964), Florida State Archives.
66.	Ninety Associated Press photographs of civil rights demonstrations in St. Augustine are available available at "AP Photos Of 1964 Civil Rights Protests," The St. Augustine Record, accessed March 30, 2012, http://spotted.staugustine.com/galleries/index.php?id=335043.
67.	King Street received its name much earlier.
68.	Other organizers for the Southern Christian Leadership Conference (SCLC) present at the demonstrations included Ralph Abernathy, Willie Bolden, Dorothy Cotton, J. T. Johnson, Fred Shuttlesworth, and Hosea Williams.
69.	Wyn Craig Wade, The Fiery Cross: The Ku Klux Klan in America (Oxford: Oxford University Press, 1998), 325.
70.	Jackie Feagin, The St. Augustine Record, January 22, 1986. Market Clippings File, St. Augustine Historical Society Research Library.
71.	Nolan, "Slaves Were Sold in Plaza Market." Margo Pope, "St. Augustine Once a Hub of Slave Trade" The Florida Times Union, December 2, 2001.
72.	Historian Ralph Voss stated in 1984, "After digesting data from the library files, one question was answered. Slaves were DEFINITELY sold in the public market. But did that make it a slave market. That question is still open for debate." Ralph A. Voss, "Slave Market," North Florida Living, August 1984, 34–35.
73.	Amy Howard, e-mail message to author, March 23, 2012.
74.	Ibid.; Karen Harvey, "Letter: 'Slave Market' is Part of City's Civil Rights History," The St. Augustine Record, November 1, 2007.
75.	Howard, e-mail.
76.	Howard E. Lewis, nterview with the author, March 22, 2012. Information on Lewis' tours is found at "St. Augustine Black History Tours," accessed April 1, 2012, http://augustine.com/vacation/business/st_augustine_black_history_tours. Local historian Lewis writes St. Augustine history and tourism articles for Examiner.com.
77.	The official website for the St. Augustine 450^th Commemoration is "St. Augustine 1565–2015," accessed March 30, 2012, https://sites.google.com/site/staugustine450/.
78.	The non-profit organization Civil Rights Museum of St. Augustine, Inc. is planning the museum. "CRM of St. Augustine," accessed April 1, 2012, http://civilrightsmuseumstaug.webs.com/; David Nolan, interview; Kim Severson, "New Museums to Shine a Spotlight on Civil Rights Era" The New York Times, February 20, 2012, A8. A statement of the proposal is at "CRM of St. Augustine."
79.	Rosemary Heffernan, "Market Proposal Taken Under Advisement by City Commission" The St. Augustine Record, July 29, 1980.
80.	Scholarship on racial memory that informed this essay includes: Kirk Savage, Standing Soldiers, Kneeling Slaves: Race, War, and Monument in Nineteenth-Century America (Princeton, NJ: Princeton University Press, 1997); Cynthia Mills and Pamela H. Simpson, eds., Monuments to the Lost Cause: Women, Art, and the Landscapes of Southern Memory (Knoxville: University of Tennessee Press, 2003); Bruce Baker, What Reconstruction Meant: Historical Mmory in the American South (Charlottesville: University of Virginia Press, 2007); and Blain Roberts and Ethan J. Kytle, "Looking the Thing in the Face: Slavery, Race, and the Commemorative Landscape in Charleston, South Carolina, 1865–2010," Journal of Southern History LXXVIII, no. 3 (August 2012): 639–684.
81.	"The Old Slave Mart Museum," City of Charleston, SC, accessed August 20, 2012, http://www.charleston-sc.gov/dept/content.aspx?nid=1469.