This little pyramidal building in the churchyard of historic Mt. Zion Missionary Baptist Church originally served as a schoolhouse but more recently was used as a voting precinct. The community is known as Mt. Zion for the nearby Mt. Zion Presbyterian Church and its long vanished academy. It is an early area of settlement in Hancock County.
Sign for older voters
The structure appears to be primarily used for the disposal of old cemetery flowers today, inside and outside. It’s a better idea than throwing them in the woods, which I see at a lot of churches.
I hope this amazing resource will survive. Though it looks to be very endangered, it’s been here for many years and would have already been razed had the congregation not appreciated its historical importance.
Brown Chapel AME was established by freedmen on 18 February 1875. I’m unsure as to the early history, but a G. Brown was listed among the trustees when the cornerstone was placed for this structure in 1927. There are just a few Browns in the cemetery, but there are also many unmarked graves. The oldest identifiable Brown was Roann Brown (1862-1916). I don’t know if they have a connection to the name or not.
The church is one of my favorites and definitely one of the most architecturally notable in Hancock County. I call this steeple style a “wedding cake” for lack of a better term. Black Rock AME in Wilkes County is another “wedding cake” church, but its “layers” are narrower and taller. The front porch of Brown Chapel was added in 1971, but otherwise the church is largely original.
Springfield Baptist Church took its name from the community of freedmen that grew up around the Black-owned farms of the three Hubert brothers, Zack, David, and Floyd. When clearing land in the mid 1870s, one of the brothers discovered a large spring across the road from the present location, and services were first held in a brush arbor near the spring.
In the November 2002 issue of Reflections, the newsletter of the Georgia African-American Historic Preservation Network, Jeanne Cyriaque indicates that by 1877 Zach Hubert had already implemented a church building program for the burgeoning congregation. She also notes that the church was built the next year. I believe it was formally dedicated on 12 July 1879. If this is the original church building, it was obviously sided with brick later in its history. The congregation remains active today.
Camilla-Zack Community Center District, National Register of Historic Places
A wooden schoolhouse served the Black community that remained in the Blountsville community, near Haddock, long after the village disappeared in the wake of the Civil War. The school was first known as Stewart Place, and later, Damascus. Damascus was also the name of the church. It is now known as New Damascus Baptist Church and is a large congregation. The large cemetery beside the church is the final resting place of numerous freedmen and their descendants. There are some fieldstone markers scattered about, and otherwise typical gravestones, but the memorials of Isaac R. and Clara Reid Ammons are of particular interest as vernacular landmarks. Isaac and Clara were born in the first generation after slavery at a time when Blountsville had all but disappeared. They lived well into the 20th century.
Clara Reid Ammons (1877-1950)
Clara’s grave was damaged at some point, as can be seen here, but luckily, someone has repaired it as best they could.
Isaac R. Ammons (1872-1961)
Considering their similarity, it’s likely that the two headstones were created by the same maker.
Ellis Chapel Baptist Church was established by freedmen in 1883. It is variously identified as being in both Ethridge and Haddock, so I’ll just say it’s in Jones County for simplicity’s sake. I don’t have a date for the present brick-clad structure, but would guess 1930s-1950s for the building and a bit later for the commercial brick siding.
Front
Of particular interest and concern is the collapsing structure across the road. It has been identified in resource surveys as a lodge and former schoolhouse, and was still in good condition as recently as 1988.
Side
The cornerstone of the church notes a Prince Hall affiliation. While most Prince Hall lodges I’ve documented have been in towns and cities, it’s not unusual to find them in rural locales, as well. It’s also possible that the Prince Hall affiliation is more recent and the lodge was a church benevolent society lodge.
White Chapel AME is an historic congregation near Round Oak. The present building dates to 1957. Though I haven’t been able to locate much history, the church was likely organized by freedmen of the White Plantation in the years following the Civil War. The plantation was established between 1800-1810 by Virginia-born Thomas White, Jr. (1781-1830), and the area, near the Jasper County line, was historically known as White’s District. White’s son, Joseph Clark White (1810-1887) inherited the estate and owned over 3000 acres and 120 enslaved people.
One of those slaves was Caroline “Aunt Ca’line” White (c.1848-1948). My purpose of visiting White Chapel was to document her burial place, but I was unable to locate it. She was well-known by all the people of the Round Oak community and a local newspaper reported at her death: “She was a slave girl on the plantation of Mr. and Mrs. Joseph Clark White at the “old White place,” north of Round Oak before the War Between the States. Her husband, Tillman White, died several years ago. She leaves children, Jackson, 83; Mary, 81; Tom, 80; John, 78; Henry, 72; and also seventy grandchildren and great-grandchildren. Her oldest grandchild is 68.
The day before her death Aunt Ca’line threaded her needle, without the aid of glasses, and quilted; she also helped whitewash the fireplace. She always claimed to be part Indian and certainly had many of the characteristics of the Indian, and so do her children. Henry is known as “Red Man,” and although he is 72, is as agile as most men of 58. Aunt Ca’line was thrifty, and always had a garden, chickens and many quilts pieced up.
She became rather deaf in the last few years and her grandchildren persuaded her to stay off the highway, but before that she came to town every day and was as chipper as could be, liked by all, white and colored.“
Her obituary also noted that “…she was as much a “rebel” as any southerner could ever be. She always spoke of the “good old days” and says that they were well treated, had everything they needed, and they were all happy, before the Yankees came…” Such statements must be viewed with suspicion today, considering their sources in white-owned newspapers which worked overtime to promote the “happy slaves” narrative, to which few Blacks in the Jim Crow era would have ever disputed to any White person at the time.
Vernacular Headstones of White Chapel AME
Though I couldn’t locate Mrs. White’s gravestone, I did document a few vernacular memorials, all of relatively recent vintage.
Annie Hutchings (1908-1986)
A family member or someone in the community made this headstone, with a deeply incised cross.
This is one of several headstones with decorative motifs incised on the back side.
These designs may have been made with metal or plastic strips or even fencing. If I recall correctly they date mostly to the 1980s.
Most of the slabs and headstones feature stenciled names, as seen below.
Lue Ella Odom – Better known as Mrs. Doll
No birth or death dates were given on Mrs. Doll’s memorial.
Shorter’s Chapel was established by freedmen in 1868. In 1883, William Eastman, founder and namesake of the town, gave the congregation the land on which the present structure now stands. It is the most historic Black church in Dodge County. The cornerstone states that it was built in 1885 by Rev. R. Ford. I am sure it has been modified somewhat over time, but it seems mostly original in appearance. A 2015 feature on WGXA notes that the steeple is the only part of the original building that survives but also notes that this is the third oldest building in Eastman. Perhaps the steeple was part of an earlier structure built before Eastman gave the land for this church. If anyone knows, please get in touch.
In 1855, Sheldon Madison Chapman, Sr. (1829-1911), gave four acres of land for a burying ground for the enslaved members of Jones Creek Baptist Church, and a section along the creek for use as a baptistry for all members. Chapman was one of the most prominent citizens of Jones Creek, having served, like his father, as postmaster of the community. Though originally located in Liberty County, Jones Creek was the earliest and largest settlement in present-day Long County.
There are many unmarked burials in the Jones Creek Black Cemetery, most of them likely dating to the days of slavery, but in contrast, the existing monuments and memorials are of commercial manufacture, indicating a prosperous congregation at a time when that would have been unusual.
One can deduce that the site it is known as Jones Creek Black Cemetery because its earliest burials were the enslaved people who attended Jones Creek Baptist Church with their White enslavers. Since circa 1878, however, it has been the de facto burying ground for St. Thomas Missionary Baptist Church.
Rev. March Hughes (Circa 1829-1903) + Peggy Hughes (Circa 1820-death date unknown)
March Hughes was granted a letter that he may minister to a flock of his choice in the 1870s, when many Black congregations were forming their own churches. He preached his own ordination service on 24 August 1878 and established St. Thomas Baptist Church (now known as St. Thomas Missionary Baptist Church) for the freedmen of Jones Creek Baptist Church. He was licensed as a preacher on 26 January 1884. When he died in 1903, Rev. Hughes was the most influential Black man in the Jones Creek community. Those who maintain this cemetery have proposed renaming it the March Hughes Cemetery in his honor. [This history comes from plaques at the site and from Mike McCall via the late Christine Welcome, a longtime member of St. Thomas.]
F. Baker, Jr. (3 January 1897-6 September 1929)
Mr. Baker was a member of the the Benevolent Protective Order of Elks. The W. W. V. initials at the bottom of the headstone stand for “World War Veteran”, World War I in this case.
Martha Snider (Birth and death dates unknown)
Little is known of Martha Snider, but she was 96 years old when she died.
A. L. Baker (9 June 1895-5 June 1929)
Mr. Baker was a World War I Veteran and Mason.
Alford Watkins (1861-5 February 1911)
Watkins was a Mason.
Daughter of Mr. & Mrs. G. H. Stokes (9 March-1920-26 October 1926)
The memorials for the two young children of Mr. and Mrs. G. H. Stokes are vernacular in design, unlike most of the other memorials in the Jones Creek Black Cemetery.
Son of Mr. & Mrs. G. H. Stokes (11 October 1925-27 July 1933)
It’s unusual that the Stokes children are not named, but simply listed as “daughter” and “son”.
Jasper Baggs (August 1873-15 February 1925)
Jasper Baggs was a laborer, according to his death certificate.
Patsy Baggs (15 October 1947-31 May 1931)
Patsy Baggs’s death certificate listed her occupation as “house work” and “keeping house”. This was a common form of employment for Black women in the Jim Crow era.
The Baggs family was quite prolific and many members are buried in this enclosure near the back of the cemetery.
Roy E. Baggs (4 April 1888-28 April 1911)
The initials F.L.T. (Friendship, Truth, and Love) at the top of the marker indicate that Mr. Baggs was a member of the Odd Fellows.
James E. Baggs, Sr. (22 October 1892-17 November 1963)
Mr. Baggs was one of several members of St. Thomas who served in World War I. He was a corporal in the Army. I hope to learn more about his service.
Coda L. Baggs (1852-1935)
I presume the name to be Coda.
Fraulein Baggs Smith (1905-1923)
Fraulein is an unusual name. It’s my favorite in this cemetery.
This open lane follows the bank of Jones Creek and is adjacent to the traditional site of baptisms for Black congregants. A reconstruction of the old dressing room for baptisms is visible at right. In the distance is the White cemetery and the historic Jones Creek Baptist Church.
Immersion baptism was common among churches of both races in the rural South well into the 20th century, and is still practiced by some.
According to church records, “the last time we used the water of Jones Creek was April 23, 1995…”
According to Voorhees University: “Elizabeth Evelyn Wright (1872-1906) was an African-American educator, social reformer, and founder of Voorhees College in Denmark, South Carolina. She was born [one of 27 children of a carpenter father and a mother who may have been full-blooded Cherokee] on April 3, 1872, in [the Smith Hill neighborhood] Talbotton, Georgia, during a time of racial segregation and limited educational opportunities for African Americans.
Wright was raised in poverty but was determined to receive an education. At the age of 16, she left home and traveled to Tuskegee, Alabama, where she enrolled at the Tuskegee Institute. She worked as a domestic servant to support herself while pursuing her studies.
Inspired by the educational philosophy of Booker T. Washington, the founder of Tuskegee Institute, Wright believed in the transformative power of education for African Americans. After completing her studies at Tuskegee, she returned to South Carolina and started teaching at the Macedonia School in Denmark.
Realizing the need for higher education opportunities for African Americans in the region, Wright embarked on a mission to establish a college. She started by raising funds and gathering support from local communities, churches, and philanthropists. In 1897, she founded Denmark Industrial School, which later became known as Voorhees Industrial School and eventually Voorhees College.
Voorhees College provided vocational training and academic education to African-American students, focusing on agriculture, carpentry, home economics, and other practical skills. Wright believed that education should not only prepare students for employment but also instill character, discipline, and moral values.
Elizabeth Evelyn Wright’s dedication to education and her tireless efforts to establish Voorhees College played a significant role in expanding educational opportunities for African Americans in South Carolina. She passed away on December 14, 1906, but her legacy lives on through Voorhees College, which continues to educate students to this day.“
The church was originally known as St. Phillips A. M. E. Church, but later changed its affiliation to Methodist. It was organized by freedmen on 15 April 1870. The original building was destroyed by a storm in 1875 but under the guidance of Rev. A. S. Grangin, was rebuilt later that same year. Part of Jefferson Street which runs beside the church, was renamed Elizabeth Wright Avenue in her memory.
The Powell Baptist Church is an historic Freedmen’s congregation founded in 1879. It is located between Talbotton and Waverly Hall, north of the historic Olive Branch community. According to the church cornerstone, Rev. J. Bowell was the first pastor. Tax records indicate an 1879 construction date, but the present building was constructed much later, during the pastorate of W. W. Walker. It is possible that the original structure was incorporated into the modern version, but confirming that would require more research. The nicely maintained churchyard opens into a large cemetery containing a variety of memorials, with a few notable vernacular examples, shared below.
George Bunkley (25 December 1887-23 November 1951)
Though it has been updated with a modern marker, the original memorial for George Bunkley has been saved. It has some interesting elements, notably the scored “O” in the word “born”.
Rosa W. Bunkley (21 July 1906-6 March 1981)
Mrs. Bunkley’s memorial is also a common form. The poured rounded concrete form with stenciled data is widespread, especially in this part of the state. Most markers of this type simply feature names and dates, though some examples, like Mrs. Bunkley’s, feature crosses or other symbols.
Betty Joe Beach (6 November 1954-17 July 1966)
The marker for Betty Joe Beach is another good example of the rounded concrete variety, in the plainer style. Miss Beach’s name is misspelled on the memorial.
Cora Walker (Birth and death dates unknown)
The simple memorial for Cora Walker is a beautiful in its simplicity. Further research will likely determine her birth and death dates.
Mrs. Luella Owens (Birth and death dates unknown)
This memorial was created by the prolific artist Eldren Bailey, whose work can be found in African-American cemeteries throughout the state. This one was handled by the Haugabrooks Funeral Home in Atlanta.
Eddie F. Leonard (27 March 1950-20 December 1981)
The Leonard memorials, though somewhat recent, are among the most unique vernacular markers in the Powell cemetery.
Leon Leonard (4 March 1939-1 August 1967)
Leon Leonard’s memorial may be the most interesting in the entire cemetery. Featuring an open cross, as well as the crosses at the base and handwritten data present on the Eddie Leonard memorial, it is fine example of vernacular funerary art.
The brickwork around the front door has a more Gothic revival appearance than the rest of the church building. I believe it is a tribute to the church’s earlier design.
