Obituary Douglas Ford (1923-1993) Birmingham, Alabama
OBITUARY
FORD, MR, DOUGLAS L., age 71, of Birmingham, died Friday, November 5, 1993. He was retired from Pacific Gas and Electric Company in Oakland, California.
Graveside service will be at 11:00 am at the Rosemount Gardens Cemetery. Mullins Metropolitan directing. Rev. R.R. Sommerville officiating.
Survivors include:, wife Laura (Stenson) Ford; son, two daughters, all of Birmingham, and daughter in Cleveland, Ohio. Three sisters: Ms. Catherine Ford, Mrs. Leola Williams, both of Birmingham, and Ms. Hattie Ford of Huntsville; brother Mr. Wilbert Jackson of Birmingham; two grandchildren and a host of nieces and nephews.
(Names of living people omitted).
Source: “Birmingham Post-Herald”. Birmingham, Alabama: November 9, 1993. Page 24. Retrieved: newspapers.com
FAMILY HISTORY
Douglas Ford was born on Feb. 21, 1923 in Mobile, Alabama to James Pettus Fort and Adelona “Addie” Curtis. The names of their other children: Wilbur Ford (1910-1981, Oakland, California), Catherine Louise “Pinkie” Ford (1918-1994) and Herman Ford (1921-?). In Mobile, Pettus Fort and family resided with his brother Elliot Fort and his family.
Pettus and Addie Fort Family – Reflections and 1920 Census, Alabama
The Fort family traces it’s origins to the Fort Plantation in Fort’s / Harrell’s Crossroads, Dallas County, Alabama. The matriarch of the family is an African-American enslaved woman named Julia (born around 1824), a cook and domestic for the Fort family.
– Leola (Jackson) Williams (1908-200), of Birmingham, mentioned in the obituary is the daughter of Pettus Fort and Mary Jackson (1886-1961).
– Pettus Fort is the father of my grandfather Robert “Bud” Ford, his mother was Mary Ella Martin (1897-1986). So Douglas Ford and Leola Williams are both half-siblings to my grandfather. The family always knew that we had kin in Birmingham but due to relocation in the North, and the death of my grandfather, we lost contact with the Ford/Fort kin in Alabama.
– The Hattie Ford (Forte), of Huntsville, mentioned in the obituary is actually Douglas Ford’s first cousin. Hattie is the daughter of Elliot Fort (1884-1931) and Julia Ann Mitchell (1871-1965). Elliott Fort (1884-1931) Family and Death Notice
– Douglas Ford was married twice. His first wife was Nettie Lou Motley. Marriage Douglas Ford and Nettie Lou Motley
1861 Mortgage Sale: John K. Callen Defaults on Debt, Slaves Auctioned at Bank of Selma
Enslaved people were used as collateral for mortgages. If the slave owner defaulted, and could not repay the debt, the enslaved people were sold at auction.
In this case, John K. Callen, slave owner, mortgaged 3 male slaves to the Bank of Selma. When Callen could make payment, the men were forcibly taken from his plantation, separated from their families, and auctioned for cash in order to repay the debt.
John Kerr Callen (1805-1866), is a native of Mecklenburg County, North Carolina and founder of the Callen family in Dallas County. Callen arrived in Pleasant Valley in 1827 and brought with him a number of slaves. Callen used slave labor to build a two-story colonial home for his bride Agnes (Nancy) Simpson Kennedy in 1835. The same slaves were used to help mold the bricks used in Valley Creek Presbyterian, which was constructed between 1857-1859. According to the 1860 U.S. Federal Slave Census, John K. Callen owned 40 enslaved people.
The Callen Place once was located 7 miles from Selma on a high elevation between Range Line and Summerfield Road in rural Summerfield. The Callen plantation included a two-story Colonial home with 7 rooms, 14 slave cabins, a cotton gin and 707 acres of land. The Callen home burned to the ground in 1963.
MORTGAGE SALE
In pursuance of the power of sale contained in a deed of Mortgage, made to the undersigned by Jess H. Peeples on the 15th day of November, 1860, for purposes therein specified, which mortgage was, duly recorded on the 17th day day of November, 1860, in the Probate office of Perry County, Alabama, in Deed Book P, on page 242, the undersigned will proceed to sell before the office door of the Bank of Selma, Alabama on Monday, the 8th day of April, 1861, to the highest bidder for cash, the following named slaves, to-wit Hall aged about 35 years Henry aged about 20 years, and Calvin aged about 20 years.
JOHN K. CALLEN, as Ad(unclear)
March 5, 1861 – wtds.
Source: The Daily Selma Reporter. Selma, Alabama: Thu, Apr 4, 1861. Page: 3.Retrieved: Newspapers.com. Newspapers – Mortgage Sale
Additional Sources:
“John K. Callen in the 1860 U.S. Federal Census – Slave Schedule”. Ancestry.com. 1860 U.S. Federal Census – Slave Schedules [database on-line]. Lehi, UT, USA: Ancestry.com Operations Inc, 2010.
“Plantation for Sale”. The Selma Times. Selma, Alabama: Jan 16, 1902. Page 3. Retrieved: newspapers.com
PART III. FREEDOM’S CRY: THE ROLE OF BLACKS IN VALLEY CREEK PRESBYTERIAN AND BEYOND
For More Information:
Forbes: America’s First Bond Market Was Backed By Enslaved Human Beings
Valley Creek Presbyterian Church: History and Families Pt. III
PART III. FREEDOM’S CRY: THE ROLE OF BLACKS IN VALLEY CREEK PRESBYTERIAN AND BEYOND
A three-part article offering a brief history of Valley Creek Presbyterian Church, it’s families, events and impact in the greater Dallas County community.
PART I. EARLY HISTORY, PIONEER FAMILIES AND CEMETERY
PART II. BRICK BY BRICK: CONSTRUCTION OF A NEW CHURCH BUILDING (1857-1859)
The Emergence of the Black Church
The names of people of African descent, former slaves, who attended Valley Creek Presbyterian have been lost to history. That is not say they do not have a voice. Piecing the available information into a larger historical context, it becomes apparent that their lives are part of a much larger story involving the role of spirituality in the lives of enslaved people and the building of Black churches after slavery was abolished.
Black churches were the first institutions to be solely owned and operated by Blacks, and existed independent of white churches. The term “Black Church” is used to describe the culture, faith and congregation of churches that were established by free and formerly enslaved people of African descent in the 18th century, during a time of segregation and racial oppression. The years following the Civil War were marked with tremendous growth in both the number of Blacks joining existing churches and in the formation of new Black churches. The Black Church is diverse, it’s churches are comprised of all 7 major Protestant denominations in America, all with varying beliefs and practices.
Black churches played an important role beyond religion. They worked to unite people and became a center for cultural, social and political life.
Black Churches played a crucial role in the aftermath of the Civil War to support and empower Blacks in efforts to rebuild their lives as free people. After slavery was abolished, newly freed Blacks lacked money, food, clothing, housing and education needed to establish their lives. Laws known as Black Codes limited their freedom and created new obstacles. Blacks also struggled with the trauma of slavery and separation from family. Churches were places Blacks found acceptance and could talk, pray and fellowship with people who shared similar experiences. Churches were also used in efforts to help locate and reunite families who were separated due to slavery.
Other forms of assistance offered – Churches served as schoolhouses, offering both Sunday school along with secular education or job training. Black students of all ages were taught to read the Bible and for the first time could read it for themselves. It was common for church leaders to run for office and hold political positions; thus providing Black representation in the community and government. Churches sponsored political rallies and held voter registration drives. Church buildings were also used as community centers. Black Churches provided: literacy and educational programs, created libraries, offered childcare, operated public charities, provided prison ministry, operated healthcare clinics, supported the Civil Rights Movement, and more. Today, Black Churches are known for their tradition of charity, public service and social justice.
The influence of the Black Church has touched every area of American life, and cultivated growth, innovation and excellence in the Black community and beyond.
Further Reading:
The Black Church: A Place of Refuge, A Place of Prayer
A Brief History: How The Black Church Reformed American Christianity
Pew Research Center: A brief overview of Black religious history in the U.S.
Common Spiritual Practices Among Enslaved People
Religion, and the practice of spiritual beliefs, was important to the lives of enslaved people, and provided a way to cope with, and even resist, the harsh conditions of slavery in which they lived.
An estimated 12 million enslaved Africans were brought into the Americas via the transatlantic slave trade from the 16th to 19th century. African slaves captured and taken to America brought their culture and spiritual beliefs with them. Most enslaved people followed traditional African beliefs, others practiced Islam or Christianity (brought into Africa by missionaries). Today, very few traces of the knowledge and traditions African people brought into America have survived. As a result of slavery, African people experienced a loss of their freedom, identity, language and family members.
In America, enslaved Africans were forced to adopt new customs and ways of life. Interactions with the other African people as well as the European, America and Native people they encountered played an important role in developing a new identity as African-Americans or Blacks. Another influence was slavery, which brought with it the efforts of whites to “civilize” African people. Traces of Africa were brutally and systematically erased. Slave codes did not allow large gatherings of free or enslaved Blacks and also made it a crime to practice traditions from Africa. Enslaved people were not allowed to speak their native language, practice their religion and often were not allowed to name children. Punishment could include beatings or whippings, being chained or jailed or being sold at auction. Yet, enslaved people found ways to resist and fought to keep their traditions alive.
The practice of religion and spiritual beliefs was one way enslaved people were able to preserve some of their African traditions and resist slavery. Religious practices varied greatly among enslaved people. Some enslaved people converted to Christianity. Enslaved people could relate to messages of self-preservation and faith in Bible stories. Alternately, African spiritual beliefs could blend with Christian beliefs. For example, enslaved people could relate to symbols such as crosses because they were similar to charms they used to protect from evil spirits. In areas with a higher concentration of African-born people such as the Caribbean and Latin America, African traditions were better able to be preserved.
An interesting note – I found mention in historical newspapers from the Alabama Black Belt concerning the practice of “hoodoo”, a form of folk magic from Central and West Africa that involves that use of natural objects. Browsing through newspapers, I found evidence that hoodoo was practiced among “old time negroes” or slaves, and their descendants well into the 1930’s. One example: In March 1908, William Henry “W.H.” Beam (1872-1953), a white tenant farmer on who worked the J.F. Hendrick’s plantation near Plantersville, went missing after he feared he had been conjured by a hoodoo bag of a “superstitious negro”. To the “surprise and shock” of his family, which included a wife and two children, Beam left to feed cattle one morning and failed to return home. It was said Beam feared death so greatly that he went temporarily insane. A large search party was dispatched and Beam was not found. Beam eventually made his way back home.
Common spiritual practices passed down from Africa that continued among enslaved people (and their descendants) include: the use of herbal medicine,the passing down of traditional folklore and stories, intercessory prayer, shout songs, the singing of spirituals (whose lyrics may have been modified during the times of slavery to include hidden messages). Chanting, hand clapping and dance during worship was also an African practice. Call and response, and singing were also traditional practices that enslaved people used to learn, and memorize, the Bible because they were not allowed to read or write.
Another way enslaved people practiced religion, and also resisted slavery was through “hush harbor” meetings. To avoid the control (or punishment) of a slave owner, some enslaved people practiced religion in secret meetings. Such meetings were held in a discreet location such as a slave cabin, a wooded area or cave. The secret locations were known as “hush harbors” because enslaved people had to hush or quiet their church services, which were often held outdoors in nature. Away from the plantation, enslaved people experienced a more authentic worship. Religion played an important role to affirm the dignity and worth of Black people in the midst of great suffering.
Enslaved “Members” of Valley Creek Presbyterian Church
Records indicate the 56 original members of Valley Creek Presbyterian include 5 enslaved people. I could not find the the names of these members. The lack of detailed records concerning enslaved people is not unusual. Enslaved people are not named in the U.S. Federal Slave census and, are instead, recorded by gender and age. During the Antebellum years, enslaved people had no legal rights and slave owners made all decisions concerning their lives, including religious instruction.Further, the numbers of new members recruited at Valley Creek Presbyterian camp meetings were recorded and do indicate that African-American people were counted among those who were “received”.
I have not been able to find information regarding the treatment of enslaved people who attended services at Valley Presbyterian Church. However, historical research offers insight into common practices among slave owners in regards to religion and slavery.
Slave owners controlled the access enslaved people had to religion. Practices varied from plantation to plantation. Some slave owners forbid or limited religion, others forced enslaved people to attend service at the churches in which they worshiped. Under the control of slave owners, religion was used to justify slavery and encourage slaves to obey their masters. Religion was also viewed as a way to “civilize” African people, who were considered savages. Another reason slave owners controlled religion is that they feared slaves would revolt if allowed to freely interpret the Bible (exposed to subversive ideas) or gather in groups unsupervised.
I have learned the following about the enslaved people who attended Valley Creek Presbyterian Church:
– Church services were segregated. When the log structure church and the frame church structure existed, enslaved people sat in the rear of the church because they were considered inferior. White church members sat in the front pews.
– The former frame church building was sold to John Kerr Callen (1805-1866), a native of Mecklenburg County, North Carolina and founder of the Callen family in Dallas County. Callen arrived in Pleasant Valley in 1827 and brought with him a number of slaves. Callen used slave labor to build a two-story colonial home for his bride Agnes (Nancy) Simpson Kennedy. The same slaves were used to help mold the bricks used in Valley Creek Presbyterian. The slaves were also used to help build the breastwork fortification to protect Selma from Wilson’s Raiders in April 1865.
– John K. Callen tore down the old frame church and used the lumber to build slave cabins on his plantation. According to the 1860 U.S. Federal Census, Callen owned 40 slaves and had 14 slave houses on his plantation. The 1860 census does not list enslaved people by name. However, I was able to find a newspaper notice from 1861 in which Callen offered 3 males for sale (see Attachment 1). 1861 Mortgage Sale: John K. Callen Defaults on Debt, Slaves Auctioned at Bank of Selma
– Enslaved people belonging to slave owner Benjamin A. Glass also contributed to the creation of bricks, and their laying in the building of Valley Creek Presbyterian. The 1860 U.S. Federal Census Slave Schedule states that Glass owned 39 enslaved people. Glass died in 1864, his will records the names of the slaves he owned. (See Attachment 2).
– Other members of the church may have also provided slave labor to assist in the building of the church. More research needs to be done in this area.
– I found two separate accounts describing the seating arrangements for enslaved people in the Valley Creek Presbyterian brick church building:
The second floor contained a “slave galley”, a small, hidden room to seat the (enslaved) carriage drivers. The job of the carriage drivers was to bring their white slave owners, and families, to church (and other places). The location of the “slave galley” was designed to keep the slaves out of sight from white worshipers. (The gallery is now closed off).
– Enslaved people (who lived on plantations belonging to white congregants) worshiped in the basement of the church in the afternoon. After the morning service was given to whites, the slaves gathered in the basement in the afternoon and heard a sermon or a “simpler form of the catechism” from the minister. Members of the white congregation, usually an Elder or Deacon, were appointed to remain with the minister and maintain order.
– African-American “members” of Valley Creek Presbyterian Church were reported to have donated generously to African missions overseas. The Presbyterian Church maintains its support of African missions in modern times.
Freedom’s Cry: Former Slaves Leave Valley Creek Presbyterian to Form Their Own Churches
After Emancipation, a large number African-American “members” withdrew from Valley Creek Presbyterian in order to form churches in their own communities. 100 African-American “members” were said to have left “when the cry of freedom was heard” (3).
I have not found records of what transpired but it is amazing to consider the effort that went into such an undertaking. Former slaves, for the first time were able to openly gather in a group (which was illegal during slavery) to discuss and consider their lives as free people. So they gathered, rejoicing at reunions made possible after years apart, prayed, and planned. Money and material resources were pooled to buy land and materials needed to construct churches. In open fields, in rented rooms, and in the homes of the faithful, churches and prayer meetings began. Black-led churches spread throughout Dallas County and became a hub for spiritual support as well as community organizing. Their actions were extraordinary and brave.
Note: Missionaries often assisted Blacks in forming new churches; this also may have been the case with the emancipated Blacks who left Valley Creek Presbyterian Church to form their own churches.
Examples of Other Historic Black Churches
The African Methodist Episcopal Church (A.M.E.) is the first, and oldest, African-American religious denomination organized in the United States. The founding of the A.M.E.church began in 1787 when African-American parishioners withdrew from their church in response to segregated seating and began to gather separately. The A.M.E. church was officially organized in 1816 by Richard Allen, a former slave who bought his own freedom and became a respected Black minister, writer and educator. The A.M.E. church was created to offer African-American people a place to worship in dignity, free of segregation or racial oppression. The A.M.E.church also advocated for the advancement of African-American people by opposing slavery, promoting education and supporting community relief projects. The A.M.E. church also played a critical role in supporting the Civil Rights Movement.
Before the Civil War, the A.M.E. church was limited to practice in free states. The church, and it’s members, were also known to have supported abolition and to assist fugitive slaves. After Emancipation, when the South underwent Reconstruction, the A.M.E. church sent 27 missionaries South to help plant churches. Some missionaries served as chaplains and followed Union troops.The A.M.E. church offered both charitable aid and ministerial support to emancipated people. A.M.E. churches provided newly freed Black people with a familiar place of worship in an environment they could control, and serve as leaders. As a result, from 1856-1866, their membership increased from 20,000 to 75,000.
Brown Chapel A.M.E. Church is a historic and nationally recognized church located in Selma. Brown Chapel is the first A.M.E. church in Alabama and was admitted into the organization in 1867. Brown Chapel began in 1866 with missionaries from Georgia who came to Selma to minister to newly freed African-American population. The parishioners left the church they were forced to attend while held in slavery in order to form their own congregation. Brown Chapel A.M.E. Church is recognized for the significant role it played in the Voting Rights Movement of the 1960’s. Brown Chapel was a starting point for the March 1965 Selma to Montgomery marches. In March 1998, Brown Chapel A.M.E. Church was recognized as a National Historic Landmark.
For more information about other historic Alabama Black churches, I recommend the following article / photos: Historic African-American Churches in Alabama
A New Era: Valley Creek Presbyterian Church in Modern Times
Valley Creek Presbyterian has witnessed over a century of change: tent settlements growing into thriving communities, war and reconstruction, birth as well as death, wedding as well as funeral…the church has continuously offered services since its establishment in 1816.
In 1965, the Alabama Historical Association erected a marker to commemorate Valley Creek Presbyterian Church. Pictures and directions to the marker, church, cemetery and other relevant sites can be found at: Valley Creek Presbyterian Historical Marker
On May 28, 1976, Valley Creek Presbyterian Church was added to the National Register of Historic Places.
Today, Valley Creek Presbyterian Church offers services twice a month. The church has been beautifully preserved and maintains most of its original features.Traditions from its early days are still practiced. Such as Homecoming, a yearly gathering that includes a sermon topic, guest speakers and a camp style dinner held in the church basement. Valley Creek Presbyterian stands poised, ready to serve another generation.
Though not much information remains concerning the names and lives of the African-American members of the church, the bricks on which the church is built, formed by their very hands, offer tangible lifelines connecting the past to the present. The mortar, lumber and windows paid for with the sweat and tears of the labor of enslaved people, leave a lasting reminder that they existed.
Personal Reflections: My Family Connection to Valley Creek
My interest in Valley Creek Presbyterian Church began after reading records from the church cemetery and recognizing names important to my family history. (6)
My family are descendants of formerly enslaved people living in Selma and rural Dallas County communities (Valley Creek, Summerfield and Woodlawn). Surnames in my family include: Green(e), Martin, Robbins and Callen. The history of my family begins in slavery, and has developed alongside the white, slave-owning families whose land my ancestors worked.
– John K. Callen, mentioned above, who built slave cabins from the wood taken from the original Valley Creek Presbyterian is a connection to my family. My second great uncle Jim Martin married Lucy Callen in March 1897, their wedding was held on the Callen plantation.
– The Crawford family, interred in the Valley Creek Presbyterian Cemetery, owned a farm on Range Line Road in Valley Creek where my great-grandmother worked as a cook and domestic. She raised several children on the Crawford Place, including my grandfather. Before being owned by the Crawfords, the farm was known as the”Old Callen Place”.
– The Kenan family, interred in the Valley Creek Presbyterian cemetery, owned a mill. Members of my family worked at Kenan’s mill during the times of slavery, grinding corn.
– The Morgans, interred in Valley Creek Presbyterian Cemetery are also a connection to family family. Members of my family worked the Morgan Place as sharecroppers, including my great-grandfather, Pettus Fort.
– Family elders, who’s lives go back to the days of slavery, joined a Black congregation located in the Valley Creek vicinity that is an A.M.E. Church.
– There is also a story passed down involving a family feud that developed after a family member became angry with another and placed a hoodoo curse on him. The cousin waited until night, when he could sneak onto the property undetected. He circled the barn nine times, chanting. He carried a pistol in his hand and with each completed circle, fired. The sound of gunfire alerted the family, who peered out the front door to see the ritual taking place. Soon after, accidents and misfortune began to trouble the family until the curse was lifted.
– A parallel story, my 2nd great-grandfather George Perry was born into slavery and after Emancipation learned the trade to become a brick mason. George Perry helped to build churches in Perry and Bibb counties. George Perry separated from my 2nd great-grandmother and established a second family in Selma with wife Peggy Lee Royster.
— In Our Hearts, Sept. 2023
************************************************
ATTACHMENT 1: SLAVES MENTIONED IN THE MORTGAGE SALE OF JOHN K. CALLEN APRIL 4, 1861
“In pursuance of the power of sale contained in a deed of mortgage dated the 15th day of November, 1860… the undersigned will proceed to sell on Monday the 8th day of April 1861 to the highest bidder for cash, the following named slaves, to-wit: Hall aged about 35 years, Henry aged about 20 years, and Calvin aged about 20 years.. John K.Callen”
ATTACHMENT 2: SLAVES MENTIONED IN THE WILL OF BENJAMIN A. GLASS (EXCERPT) NOV. 22, 1864
“It is my will and desire that my plantation and planting property of every kind and description shall remain together and be kept up, the same that now is and during my lifetime was for the sole use and benefit of my wife Catherine Glass, my two daughters Sarah K Glass and Mary E Glass for and during the term of the natural life of my said wife except as hereinafter excepted I have heretofore given some property to my daughter Mrs. Boggs some property…
I give and bequeath to my daughter Sarah Glass the following named slaves with their increase viz Mark, Kesiah ( a midwife and mother of Elvira), Elvira and her child, Dorcus, Ele (?), Lou, Isaac, Pleasant, Aggy, Diannah, Lizey, Alexander, Daniel and Horace which slaves I desire shall remain on the plantation with the other hands as provided in the first item of my will as long as said daughter Sarah shall choose to remain at the homestead said slaves shall be delivered to her and said plantation shall be kept up exclusively for the said mothers and sisters benefit during the natural life of the said mother.
I give and bequeath to my daughter Mary E Glass the following named slaves with their increase viz: Easter, Leah, Sally, Henderson, Jordan, Smith, Jane,Andrew,Samuel, Peter, Rosana, Paralee, Lidia, Ellen,which slaves I desire shall remain on the plantation with the other hands as provided in the first item of my will as long as said daughter Mary E shall chose to remain at the homestead with her mother and sister but when she desires to remove from the homestead, said slaves shall be delivered to her and said plantation should be kept up exclusively for her said mother and sister’s benefit through the natural life of her mother…”
NOTE: Benjamin Alexander Glass married Catherine Morrison Woods, the daughter of William R Morrison (1785-1839) and Catherine Russell (1765-1839). Their children were: Jane Catherine Glass (who married Milton Boggs), Sarah A Glass and Mary Elizabeth Glass (who married Thomas Holmes Hopkins).
*******************************
Quoted Sources:
1 – “Pioneer Church Has Served for a Full 134 Years”. Published: The Selma Times Journal (Selma, Alabama). May 9, 1954. Page 11. Retrieved: newspapers.com
2 – Peacock, Mrs. Ida McIlwain. “Pioneers of Dallas County”. Published: The Selma Times Journal (Selma, Alabama). Dec 24, 1908. Page 24. Retrieved Newspapers.com: https://www.newspapers.com/article/the-selma-times-journal-valley-creek-pre/112225021/
3 – Batte, Katherine Shipman. “History of the Valley Creek Presbyterian Church”. Published: Hulle Printing Works (Selma, Alabama). 1908. Retrieved LDS Genealogy: https://ldsgenealogy.com/AL/History-of-the-Valley-Creek-Presbyterian-Church-Selma-Alabama.htm
4 – Chapman, Katherine Hopkins.“Valley Creek Community Survives War, Pestilence, Famine”. Published by The Selma Times Journal (Selma, Alabama). November 2, 1927. Pages 56, 58. Retrieved: newspapers.com
5 – Peacock, Mrs. Ida McIlwain. “The Old Valley Creek Church”. Published: The Selma Times Journal (Selma, Alabama). Nov 21, 1906. Pages 1,4. Retrieved Newspapers.com
6 – “Valley Creek Cemetery, aka Valley Creek Presbyterian Church Cemetery, Dallas County, Alabama. Contributed and copyrighted by Kay Pomeroy and Jean Pickering, June 2003. Retrieved: http://files.usgwarchives.net/al/dallas/cemeteries/valleycreek.txt (Source Citation 6)
7 – “History of Valley Creek Church”. Published: The Selma Times Journal (Selma, Alabama). Dec 20, 1896. Pages 5. Retrieved Newspapers.com (Source Citation: 7)
Sources:
Barga, M. (2012). ”African Methodist Episcopal Church (1794-present)”. Retrieved:https://socialwelfare.library.vcu.edu/religious/african-methodist-episcopal-a-m-e-church/
Basu-Zharku, Iulia O.“Slavery and Religion in the Antebellum South”. Inquiries Journal/Student Pulse 3.01 (2011). Retrieved: https://www.inquiriesjournal.com/a?id=372
“Benjamin A Glass in the Alabama, U.S., Wills and Probate Records, 1753-1999”. Probate Date Nov 22, 1864. Description – Notes: Will Index, 1821-1980; Wills, Vol A-B, 1821-1871 Dallas County, Alabama Probate Records, 1817-1935; Indexes, 1821-1980; Author: Alabama. Probate Court (Dallas County); Probate Place: Dallas, Alabama
“Benj A Glass in the 1860 U.S. Federal Census – Slave Schedule”. Ancestry.com. 1860 U.S. Federal Census – Slave Schedules [database on-line]. Lehi, UT, USA: Ancestry.com Operations Inc, 2010.
“10. A brief overview of Black religious history in the U.S.”. Authored By: Besheer Mohamed, Kiana Cox, Jeff Diamant and Claire Gecewicz. Pew Research Center, Feb. 16. 2021. Retrieved: https://www.pewresearch.org/religion/2021/02/16/a-brief-overview-of-black-religious-history-in-the-u-s/
Britannica, The Editors of Encyclopaedia. “African Methodist Episcopal Church”. Encyclopedia Britannica, Aug. 28 2023. Retrieved: https://www.britannica.com/topic/African-Methodist-Episcopal-Church.
“Crazed Famer Disappears From Face of the Earth: W.H. Beam Cannot Be Found By Searching Parties”. Published: The Selma Times Journal (Selma, Alabama). March 30, 1908. Page 1. Retrieved Newspapers.com
“John K. Callen in the 1860 U.S. Federal Census – Slave Schedule”. Ancestry.com. 1860 U.S. Federal Census – Slave Schedules [database on-line]. Lehi, UT, USA: Ancestry.com Operations Inc, 2010.
“John K. Callen Mortgage Sale”. Published: The Daily Selma Reporter (Selma, Alabama). April 4, 1861. Page 3. Retrieved Newspapers.com
“Oldest Presbyterian Church in Alabama Valley Creek in Dallas County” video. Created by Presbyterian Homes for Children: July 6, 2021. Retrieved: https://www.youtube.com/watch?v=bdm3tXcayjU
“Pilgrimage 88: Valley Creek A Place of History”. Published: The Selma Times Journal (Selma, Alabama). May 24, 1988. Page 16. Retrieved: newspapers.com (Includes history of early families).
“Records of Ante-Bellum Southern Plantations from the Revolution Through the Civil War. Series J: Selections from the Southern Historical Collection, Manuscripts Department, Library of the University of North Carolina at Chapel Hill.” Pages 36-39, papers of Dr. Rev. Robert Hall Morrison. By: General Editor Kenneth M Stampp. Part 8: Tennessee and Kentucky. Associate Editor and Guide Compiled by Martin Schipper. Published By: Univeristy Publications of America, 1991. Retrieved: http://www.lexisnexis.com/documents/academic/upa_cis/2433_antebellsouthplanserjpt8.pdf
“Showplace Near Here Burns to the Ground In Noon Fire Tuesday”. Published: The Selma Times Journal (Selma, Alabama). Nov 27, 1908. Pages 1,2. Retrieved Newspapers.com
“Slave Religions” published by Encyclopedia.com. Retrieved: https://www.encyclopedia.com/history/encyclopedias-almanacs-transcripts-and-maps/slave-religions
Spencer, William F. “The Black Church: A Place of Refuge – A Place of Prayer”. Master Theses and Essays, John Carroll University, 2022. Retrieved: https://collected.jcu.edu/cgi/viewcontent.cgi?article=1154&context=mastersessays
“US History”. Authored by: P. Scott Corbett, Volker Janssen, John M. Lund, Todd Pfannestiel, Paul Vickery, and Sylvie Waskiewicz. Provided by: OpenStax College. Located at: http://openstaxcollege.org/textbooks/us-history. License: CC BY: Attribution. License Terms: Download for free at http://cnx.org/content/col11740/latest/
Walker, Clarence E. “The A.M.E. Church and Reconstruction.” Negro History Bulletin, vol. 48, no. 1, 1985, pp. 10–12. JSTOR, http://www.jstor.org/stable/44176613.
Yohannes, Kirubell. “How the Black Church Reformed American Christianity”. Religion Unplugged, June 28, 2021. Retrieved: https://religionunplugged.com/news/2021/6/28/a-brief-history-how-the-black-church-reformed-american-christianity
Photo Credit:
“Mrs. Chapman Passes Suddenly Wednesday”. Published: The Selma Times Journal (Selma, Alabama). May 21, 1930. Pages 1, 3. Retrieved Newspapers.com
Valley Creek Presbyterian Church: History and Families Pt. II
PART II. BRICK BY BRICK: CONSTRUCTION OF A NEW CHURCH BUILDING (1857-1859)
A three-part article offering a brief history of Valley Creek Presbyterian Church, it’s families, events and impact in the greater Dallas County community.
PART I. EARLY HISTORY, PIONEER FAMILIES AND CEMETERY
PART III. FREEDOM’S CRY: THE ROLE OF BLACKS IN VALLEY CREEK PRESBYTERIAN AND BEYOND
Consider Your Ways: Slavery and the Expansion of Valley Creek Presbyterian
In 1857, Valley Creek Presbyterian underwent a dramatic reconstruction that forever changed its appearance and reputation. The simple one-story frame building was completely torn down to build a massive two-story Greek Revival building in it’s place. According to a historical source (4) the effort was inspired by a fiery sermon given by a visiting preacher who felt the current church was shabby compared to the grand plantation homes of the neighborhood, and urged congregants to build a new building that better suited their wealth and status.
An article titled “Valley Creek Community Survives War, Pestilence, Famine” by Katherine Hopkins Chapman (1873-1930), published on November 2, 1927, in the Selma Time Journal recounts the history of Valley Creek and its pioneer families. Chapman was a well-known writer from Selma.The Times-Journal asked Chapman to prepare a historical account of the Valley Creek community for the Centennial Edition of the paper. Chapman is a direct descendant of William Morrison, related by inter-marriage to the Russells, and other pioneer families, and shared family history in the article. Chapman states that in 1927, her family still owned the plantation of her grandfather (1817 pioneer Benjamin A. Glass) and that slaves from the plantation were used to make and burn the brick used in the construction of the Valley Creek Presbyterian Church. Chapman also drew from the recollections of her mother, Mollie Glass Hopkins (1841-1914), who wrote a book titled “Early Chronicles of the Valley Creek Community”.
Chapman says about her assignment, ”The paper which ventured to establish itself in an outpost of civilization survives to serve a substantiality; the spirit of those early colonists persists in descendants who have held throughout the century and still hold high places positions in the business, social, intellectual, political and religious life of Selma and Dallas County…”(4)
The eight humble families that migrated from North Carolina to Alabama in the mid 1800’s were completely transformed by opportunities settlement in Alabama offered. By the 1850’s, their goal to “increase the acreage of their farms” had succeeded beyond their expectations. With the acquisition of land and slave labor, farm operations expanded and generated income; these families were no longer pioneers but had become wealthy planters.
Chapman says,“The men of Pleasant Valley still clung to the name of ‘farmer’ though outsiders now called them ‘planters’. Their plantations averaged, perhaps, 1,000 acres. These were stocked with ‘hands’ to work them and with horses, mules, cows, hogs and domestic fowls. Corn, wheat, potatoes, Chinese sugar-cane and many vegetables and fruits were grown in abundance for the whole plantation – and some to spare for the needy. Thus cotton, the principal crop, was almost clear gain.” (4)
A “plantation” is defined as being a large-scale farm operation, with 1,000 acres or more of land, and with a population of over 50 enslaved people. Plantations operated as both a home for the slave owner (and their family) and also existed as a business enterprise. Enslaved people were systemically forced to work in order to produce goods or crops, and generate income for slave owners. Note, this articles uses the phrase “stocked with hands to work them” to refer to enslaved people and their mention is grouped alongside farm animals that also stock the farm. The “gains” mentioned in the article were made possible through the exploitation of slave labor. In fact, the entire economy of the Antebellum South was built upon the labor, ingenuity and sacrifices of African-American people held as slaves on plantations, factories, mines and other businesses.
The purchase of land and cultivation of cotton through slave labor brought wealth and political power, and created a new class of elites in the South. Wealthy planters exerted powerful influence in local and national government, and in religious institutions. The culture of the Antebellum South, and the values it held, was deeply rooted in slavery.
Among the settlers arriving in 1816 were a family of Scottish descent, James McEwan Morrison and his wife Elizabeth. James McEwan Morrison served as sheriff of Dallas County for a time. The Morrisons were well known as a prominent, landowning Presbyterian family whose members served leadership positions in the church. In 1835, James McEwan Morrison and his family moved to Water Valley, Mississippi. The family included a son named Rev. Hugh McEwan Morrison (1828-1893). Rev Morrison later served as chaplain in the 19th Regiment, Mississippi Volunteers, Army of Northern Virginia during the Civil War.
In the late 1850’s, Rev. Hugh McEwen Morrison was travelling to North Carolina and along the way made a stop to Dallas County to visit relatives, see the place of his birth and worship in the church his parents once attended. Rev. Morrison was greatly impressed by the fine plantation homes and felt the simple plank church was a disappointment. Preaching that Sabbath, Rev. Morrison gave a stern message regarding the condition of Valley Creek Presbyterian. Rev. Morrison directed a passage from the book of Haggai 1:7 towards the congregation,”Thus saith the Lord of Hosts; It is time for you to dwell in your fine houses, and this is my house to lie waste? Consider your ways.”(4) Chastised, the congregation began construction of two-story brick and mortar structure to house a new church.
Revival: Valley Creek Presbyterian Church (1857-1865)
Construction of the new Valley Creek Presbyterian church occurred between 1857-1859. The cost of building totaled $15,000 (2). Funds supplied to build the church were provided by the congregation, a majority of members were wealthy slave owners who used both proceeds from slavery as well as slave labor to complete construction.The completed building was fashioned in an imposing Greek Revival style.The building is made of red brick, the marking of the individual bricks was once was described as “absolutely perfect”(5). The large front windows face a a pine forest that surrounds the church on all sides. The first floor has an open meeting meeting area with a red brick floor. Straight back wooden pews line the congregation hall in orderly rows. The room is lit with overhead chandeliers and with candle sconces by the tall windows. Behind the pulpit is a marble memorial etched with the names of the leaders important to the founding of the church. Marble tables also decorated the room. The second-floor sanctuary is reached by an elegant circular stairway. The second floor was decorated with white walls,white pews and red carpet. Its windows are shuttered.
Valley Creek Presbyterian Church withstood the Civil War, and continued services despite the chaos surrounding it. The only damage the church suffered was its manse (clergy house), which was burned to the ground in March 1865 by Union General Wilson and his Raiders as they advanced through the countryside to lay siege to Selma. Contained in the manse were the church records, which were also destroyed. The current records of the church only go back to 1866. In it’s place was built a 5 room cottage surrounded by 3 acres of land located on Range Line Road. In 1905, sharing a similar fate as the original building, the second manse burned to the ground.
— In Our Hearts, Sept. 2023.
Quoted Sources:
1 – “Pioneer Church Has Served for a Full 134 Years”. Published: The Selma Times Journal (Selma, Alabama). May 9, 1954. Page 11. Retrieved: newspapers.com
2 – Peacock, Mrs. Ida McIlwain. “Pioneers of Dallas County”. Published: The Selma Times Journal (Selma, Alabama). Dec 24, 1908. Page 24. Retrieved Newspapers.com https://www.newspapers.com/article/the-selma-times-journal-valley-creek-pre/112225021/
3 – Batte, Katherine Shipman. “History of the Valley Creek Presbyterian Church”. Published: Hulle Printing Works (Selma, Alabama). 1908. Retrieved LDS Genealogy: https://ldsgenealogy.com/AL/History-of-the-Valley-Creek-Presbyterian-Church-Selma-Alabama.htm
4 – Chapman, Katherine Hopkins.“Valley Creek Community Survives War, Pestilence, Famine”. Published by The Selma Times Journal (Selma, Alabama). November 2, 1927. Pages 56, 58. Retrieved: newspapers.com
Valley Creek Presbyterian Church: History and Families Pt. I
PART I. EARLY HISTORY, PIONEER FAMILIES AND CEMETERY: Part I of a three-part series offering a brief history of Valley Creek Presbyterian Church, it’s families, events and impact in the greater Dallas County community.
(Valley Grande, Dallas County, Alabama) “One of the most picturesque spots that teems with historical interest…”(5), Valley Creek Presbyterian Church is located 5 miles north-west of Selma on the hills between Range Line and Summerfield roads. Valley Creek Presbyterian is considered the “Mother Church” of all Presbyterian Churches in the Selma area as well as in Dallas County.
The history of Valley Creek Presbyterian Church is diverse and includes contributions from Scotch-Irish pioneers and the enslaved people they brought into the state, who both helped to build the community in Dallas County.
While much is said about the Scotch-Irish settlers, and the stately brick church, few records remain concerning the enslaved people who contributed to Valley Creek Presbyterian. Enslaved people attended services, unseen, gathering in the basement of the church. After Emancipation, the former slaves went on to establish churches throughout Dallas County. Churches offered not only a place to worship but were a stabilizing influence that helped Blacks to rebuild their lives in the aftermath of slavery. Churches were looked to as a “safe haven” that offered support, offered places for meeting, prepared members for leadership roles, provided education, offered material assistance, and much more. Black Churches also played a significant role in the Civil Rights movement.
This article will discuss the families and events important to the founding of Valley Creek Presbyterian Church; including how slavery impacted the development of the church. It will also include reflections of my own family history in Valley Creek.
The Early History of Valley Creek Presbyterian Church
Valley Creek Presbyterian Church is the oldest Presbyterian congregation established in Alabama. Eight Scotch-Irish families from Mecklenburg and York County, North Carolina are considered founders of the church. Travelling by wagon train from North Carolina, these pioneer families brought the religious practices of their homeland into Alabama. Along the long journey, the settlers stopped to engage in worship on every Sabbath. Upon arrival in the new territory, these families sought to create a church even before their own homes were completed. The first church service held among these settlers was held in 1816, under the expansive branches of an oak tree. A preacher named James Sloss conducted service and is credited with organizing the church. Sloss later became a pastor at Valley Creek Presbyterian in 1822.
In 1818, Reverend Francis Porter, who migrated from Long Cane Church, Abbeville, South Carolina, became the first pastor, teaching school along with conducting ministerial duties. Early meetings were now held in a primitive log structure. A sermon book from “back home” was used to lead the service. The church had no musical instruments except for a tuning fork, whose tone was used to guide the singing of hymns (3).
Pioneer Families of Valley Creek Presbyterian Church
The founders of Valley Creek Presbyterian belonged to a group of eight Scotch-Irish families that migrated to the Alabama frontier together. By the 1850’s, Valley Creek Presbyterian had 56 members, of which 5 were “colored” people (no records exist to record their names). (7)
Scotch-Irish families who trace their lineage to the founding congregation of Valley Creek Presbyterian include:
Arriving in Dallas County in 1816 from Rocky River Church in Cabarrus, County, North Carolina are – William Morrison, Robert C. Morrison, James McEwen Morrison and Enoch Morgan. In spring the men built temporary homes and began to plant crops, preparing for the arrival of additional family members.
Arriving in 1817 from North Carolina were – Robert, John and Carson Morrison (brothers of William Morrison), Christopher Osborne, Deacon John Taggart (gifted in singing and prayer), Benjamin A. Glass (who arrived as a single man, with no family) and Major James Russell (a veteran of the War of 1812). Major James Russell is credited with naming the area “Pleasant Valley”.
Additional families arriving in 1818 include – Pickens, Blair Goldsby, Calhoun, Kenan, McIlwain, King, Blevins, Glass, Swift, Lewis, Irvin, Douglas, Marshall (from Virginia), Taggart, McCurdy, Phillips, Moore, Johnson, Boggs, Gilmer, Rountree, Alexander among many others.
The first Ruling Elders of the church were: William Morrison, David Russell, and Enoch Morgan. William Morgan also served as the first superintendent of the Sabbath School.
Life was difficult for the early pioneer families. They faced drought, crop failure, disease and had to learn new skills in order to survive. A shared sense of community, and faith, provided strength to persist.
Valley Creek Presbyterian Church Cemetery
Soon after the church was organized a plot of ground was cleared for a cemetery. The acquisition of the burial ground was inspired by a tragic loss. David Russell, a charter member of the church, and his wife Jeanette Morrison (daughter of 1816 pioneer William Morrison), suffered the loss of a child (name unknown). When the child died, a burial plot had not been secured. Russell found a beautiful site for the burial of his child, which was then obtained for the Valley Creek Presbyterian Cemetery. The land was part of the estate of Benjamin A. Glass, an Elder in the church, and contained 2 acres of land. Later 2 acres of more land was added to the cemetery. A brick wall once partially surrounded the cemetery but since has crumbled away.
Valley Creek Presbyterian Cemetery is located about ¼ mile northwest of the church.The earliest graves are unmarked. Grave stones began being placed in the cemetery around 1823. Six generations of the Russell family are buried in the Valley Creek Presbyterian Cemetery.
Location: Valley Creek Church Road, off State Hwy 22 North.
When you come out of Selma on State Hwy 22 North right outside the city limits to the left is Valley Creek Church Road. Turn left on that road and go about four miles, The cemetery is on the right on a hill and you really have to watch for it or you will pass it.
Valley Creek Cemetery Find A Grave: https://www.findagrave.com/cemetery/2696312/valley-creek-cemetery
Valley Creek Presbyterian 1820-1857: The Towering Pulpit and Camp Meetings
At an unknown date, the log church burned to the ground. The second church was built in 1826, to replace the log structure. The second church was a simple frame building painted white. The odd style of the pulpit generated great interest. The pulpit was an imposing structure that stood high from the floor; 3-4 steps had to be climbed to access it. On either side of the pulpit were doors leading outside, where the congregation entered. The rear seats of the church were reserved for seating of enslaved people.
A large “brush arbor” was constructed nearby to hold camp meetings and outdoor gatherings. A brush arbor is built in a cleared area of land and consists of vertical poles driven into the ground; additional poles are laid across the top and then covered with branches or hay to create shelter. A brush arbor is open on all sides with no walls. Logs were used for seating.
The first camp meeting was held in the summer of 1828, and lasted for 2 weeks. Audiences from all over the state attended the camp meetings.Visitors camped on church grounds, sleeping in tents, during this time. Camp meetings offered a time of celebration and worship, and attracted new members. During camp meetings, meals were shared by the congregation and eaten outdoors “picnic” style on tables made of wooden planks arranged under the pine trees. Camp meetings were held until 1845, and after that conference style meetings were offered instead. Outdoor meals remained a popular tradition of the church and continued well into the early 1900’s.
In 1840, Valley Creek Presbyterian Church expanded to include a church Deacon. Members from Valley Creek Presbyterian also branched out and help to found neighboring churches in the area such as Pigsah and Mount Pleasant. Valley Creek affectionately became known as the “Mother Church”. Also established in the 1840’s was a Presbyterian school where students were taught the Bible and subjects such as spelling, arithmetic, astronomy and history. The popularity of the church, combined with camp meetings and its school, led to rapid growth in its membership.
— In Our Hearts, September 2023.
Quoted Sources:
1 – “Pioneer Church Has Served for a Full 134 Years”. Published: The Selma Times Journal (Selma, Alabama). May 9, 1954. Page 11. Retrieved: newspapers.com
2 – Peacock, Mrs. Ida McIlwain. “Pioneers of Dallas County”. Published: The Selma Times Journal (Selma, Alabama). Dec 24, 1908. Page 24. Retrieved Newspapers.com https://www.newspapers.com/article/the-selma-times-journal-valley-creek-pre/112225021/
3 – Batte, Katherine Shipman. “History of the Valley Creek Presbyterian Church”. Published: Hulle Printing Works (Selma, Alabama). 1908. Retrieved LDS Genealogy: https://ldsgenealogy.com/AL/History-of-the-Valley-Creek-Presbyterian-Church-Selma-Alabama.htm
7 – “History of Valley Creek Church”. Published: The Selma Times Journal (Selma, Alabama). Dec 20, 1896. Pages 5. Retrieved Newspapers.com
Article: Gardening With Adolph Martin (Selma Times Journal, 1997)
“Gardening with Adolph Martin: A Reputable Selma Gardener Who Doesn’t Beat Around the Bush“
by Wendy Isom, Times-Journal Writer
(Selma, Dallas County, Alabama) Adolph Martin doesnt beat around the bush when it comes to gardening.
“If you want a flower or plant to grow, give it a name“, Martin said.
Over the past 40 years, Martin has made a name for himself throughout Selma as a dedicated and dependable gardener. Martin said he always carries hedge clippers just in case someones yard needs snipping. At 89, Martin can walk down almost any street in downtown Selma and point to gardens hes kept and is still maintaining. Some of the gardens he’s worked with include Sturdivant Hall. Martin said he kept up Sturdivant Hall like he kept his own house. At one time. Martin said Mrs. Alice Hohenberg told him to keep the key to Sturdivant Hall. “I was so trusted,” Martin said. In 1991. Martin received a proclamation from Mayor Joe Smitherman for single-handedly keeping the grounds and (Sturdivant Hall) building in good condition for nine years, beginning in 1957. Sturdivant Hall is one of Selmas major tourist attractions as a historic house museum. Martin, a native Selmian, is proud of the hand he has had in beautifying Selma.
Nearly 30 years ago, Martin said he planted a lemon tree on Dallas Avenue. When the tree bloomed, Martin said there were lemons on it as big as grapefruits. Aside from planting, Martin said “I love to walk” and until a few years ago, Martin used to ride a bike to yards such as Blanche Shanahan’s home on Lauderdale Street. Mrs. Shanahan said shes been knowing Martin for forever and a day. She described Martin as a “dependable and honest man who does good work and doesn’t charge a whole lot.”
Martin freely tells people what they need to do if they want to improve their yards. Listen and watch people who know what they are doing in the garden. In other words, watch and listen to Martin at work: “First”, Martin said, “mow grass, not weeds. Weeds must be pulled from the grass before people cut lawns”, he said. “However”, Martin said he doesn’t do much mowing, “I fool mostly with flowers.” Martins favorite greenery to work with are azaleas and bushes. “When it comes to watering plants”, he said “don’t water a plant like you would down a drink. He said first feel the soil and then slowly let the water trickle over the soil.” When he when hes not in the garden trickle over the soil. With soil shaped as a crescent moon under his cinnamon brown fingers, Martin also said people would be surprised what dirt can do. He said give him a towel and some dirt and he can polish brass and silver.
Wearing rings he made out of silver spoons, Martin said when he’s not in the garden he enjoys working with wood.He said he made a Bible out of wood for a preacher once. After Martin is done shaping wood, he said,”you’ll shonuff say it’s a paper book.”
Source: Lifestyle.The Selma Times-Journal. 06 Apr 1997, Sun · Page 15. Retrieved: newspapers.com
Adolphus / Adolph Martin was born on April 19, 1917 to West “Wes” Martin (1889-1923) and Alberta McIlwain (1889-1901). His wife was Mrs. Emma P. Martin. He died May 23, 1999 in a Selma nursing home. He is buried in the Fairlawn Memory Gardens Cemetery.
West “Wes” Martin is the brother to my 2nd great-grandmother Sarah Jane Martin.
NOTE:
Adolphus Martin is the grandson of Jordan Martin and Jane (Daughtrey) Martin. His parents are West “Wes” Martin (1889-1923) and Alberta (McIlwain) Martin (1889-1991). Aldolphus is a cousin from my family line of Martins. If you would like to leave a comment or add to this article, please use the contact form at the top of the blog. Thank You!
Obituary: Warren Frank Ford (1926-2015)
Fort Wayne, Allen County, Indiana: WARREN FRANK FORD, departed this life on Saturday, March 28, 2015.
He was born on Oct. 22, 1926, in Selma, Ala. Warren retired from General Motors after 30 years of service. He served in the United States Army where he received an Honorable Discharge. Left to cherish his memory are three sons, a daughter, a sister, Ethel King (now deceased) of Fort Wayne; and a host of grandchildren, great-grand children, other family and friends.
He was preceded in death by his wife of 42 years; a son; and mother, Annie Ford-Talley. Service is noon Saturday at Abundant Life Church, with calling one hour prior. Arrangements entrusted to Carmichael Funeral Service, Inc.
Retrieved: https://www.legacy.com/us/obituaries/fortwayne/name/warren-ford-obituary?id=18847679
Note:
1) Warren Franklin Ford was born in 1926 in Selma, Dallas County, Alabama. Warren’s mother is Annie “Jugg” Ford-Talley. Annie Ford is the daughter of James Pettus Fort and Alma Jones. Annie Ford was employed at Ames Bag (mentioned on this blog).
2) Predeceased by maternal grandparents Alma Jones (1893-1983) and Ira Smith (1880-1952), who resided in Selma and cared for Warren as a child.
3) Predeceased by special great-aunt Ida Hall Harris and her husband Seaborn Ford. Seaborn is not related to the Fort/Ford from Harrell’s or James Pettus Fort.
4) Picture of James Pettus Fort provided by a cousin. Pettus is a family name found in the Fort family.
5) Names of living family omitted for privacy.
AMES Bag Company, Selma, Alabama : A Brief History (1912-1977)
“The Ames Bag Company, one of the important cogs in the economic wheels of Selma and Dallas County…”
An abbreviated history of the Selma Manufacturing Company and Ames Bag Company in Selma, Alabama from 1912-1977.
The Ames family and their manufacturing business has a long and interesting history in Dallas County and beyond. If there is anything you would like to add or contribute, please leave a comment along with the name you’d like me to credit and I will be happy to make an inclusion.
— ”In Our Hearts”, June 2022.
AMES FAMILY
California: Ames family patriarch Josiah Parker Ames (1828-1903) was a notable politician and businessman. Josiah Ames began textile manufacturing in 1883 when he partnered with E. Detrick & Company to manufacture burlap bags, cotton, twine and rope from a factory in San Francisco. In 1884 a branch was established in Portland. The firm changed names as ownership was transferred and by 1906 was known as Ames-Harris-Neville Company.
In 1861, Josiah Parker Ames married Elizabeth Freeman at St. Patrick’s Cathedral in San Francisco. Together they had 5 children; including J.F. Ames, who would become the founder of Selma Manufacturing Co. and Ames Bags in Selma.
John Freeman “J.F. Ames (1868-1941)
John Freeman “J.F. Ames (1868-1941) was born in Half Moon Bay, San Mateo, California “of rugged pioneer stock, among early conquerors of the west” (Selma Times Journal, Jan 13, 1941). J.F. Ames learned business and administration from his father, Josiah Ames.
In January 1890, J.F. Ames married Evelyn Hinkle at the home of her father, Dr. John Mortimer Hinkle, in Oakland, California.
In 1904, J.F. Ames broke away from the family business to establish independent ventures in cotton milling, manufacturing and packaging. J.F.’s first factory was opened in Ithaca, New York. Then, in 1905 J.F. opened a factory in Cleveland called the Ames Bag Mill and Machine Company. In all- J.F. Ames established 3 bagging factories in San Francisco,3 in Portland,1 in Ithaca,and 4 in Cleveland.
Following the Great San Francisco Earthquake of 1906, J.F. Ames and family relocated to Cleveland, where a new base of operations for the business was established.
In 1909, J.F. Ames came to Selma with his family, residing at 2011 Church Street in Selma. The home was well known for its beautifully tended garden, the work and creativity of Mrs. Evelyn Ames. The Ames family also owned a home in Cleveland and would frequently travel there for business or social visits.
J.F. Ames headed Ames Bag and Selma Manufacturing until his death in 1941. J.F. Ames died of heart complications following a three week illness that resulted in surgery. He was buried at New Live Oak Cemetery in Selma. J.F. Ames was known for his active involvement in civic organizations and generosity in contributing to local and humanitarian causes.
Mortimer Parker Ames (1891-1938)
Mortimer Parker Ames is the only child of J.F. and Evelyn Ames. He was born on May 12, 1891, in Oakland, California.Mortimer Ames spent his youth in Portland, Oregon, where the family lived while J.F. Ames worked as a branch manager for Ames-Harris-Neville Company.
Mortimer attended the Asheville School in Asheville, North Carolina for 3 years then completed his education with a degree in applied science from Case Academy in Cleveland. Mortimer Ames was placed in charge of the Cleveland Manufacturing plant and was also placed in charge of sales at the Selma Manufacturing plant.
On December 29, 1920, Mortimer Ames married Evalyn Brewer, also of Cleveland. Together they had 3 children. Mortimer purchased an old farmhouse in Perry County where the family resided. Mortimer restored the farm house and planted an orchard, cultivated streams for fishing and planted seasonal gardens (he was well known for being a conservationist).
Mortimer Ames was respected for civic leadership in Selma. He was nationally recognized by the Red Cross for his work in the Dallas County Chapter. The notice of his death says about Mortimer Ames,” His genuine love of his fellow man and his widely varied interests kept him in close touch with such movements as the Boy Scouts, the YMCA,the Red Cross and the Welfare Board of Dallas County of which he was a Board chairman at the time of his death. To each he gave lavishly of his time and means.” (Selma Times Journal, July 24 1938). Mortimer died July 20, 1938 in a St. Louis hospital, following an operation. He is buried in the New Live Oak Cemetery in Selma.
After the death of J.F. Ames and son Mortimer Parker Ames, Ames Bag continued to operate as a family business until it was sold to Conpack South in 1977.
Ames Bag and Manufacturing
March 18, 1912 – J.F. Ames and associates in Cleveland organized the Selma Manufacturing Company, buying the old Helen Mill on Jeff Davis and the Southern Railroad Tracks in Selma. The Selma-Times Journal reports (p.1),”When the mill was built here many years ago and was first known as the Matthews cotton mill and later the Cawthon cotton mill (1897) and more recently the Helen cotton mill has in past years manufactured a kind of duck cloth, under the new ownership it will be turned into a bag factory…” While in operation, Selma Manufacturing Co. was one of Selma’s largest industries.
Note: Joe Early Matthews was a Dallas County pioneer who owned an extensive plantation in Cahaba.He built the first cotton mill in Alabama at Cahaba in 1850. When the mill burned, Joe built a new mill in Selma in its place, establishing the first important industry in the area. He died in Selma on May 11, 1874.
1915– J.F. Ames opened a factory located at 1903 Selma Avenue. Ames specialized in making cotton and burlap bags. Orders were shipped across the U.S. and as far as Hawaii and Venezuela. Additionally, a million bags were manufactured to aid the War effort in Europe.The bags were filled with sand and used for breastwork fortifications.
April 1922 -The Selma Manufacturing factory closed for several months, putting 500 people out of work, after one of the machine’s engines suffered a broken piston rod. As a result, an explosion occurred and the cylinder head on the engine was blown out and went flying several feet in the air. No one was hurt, although Walter Donovan, master mechanic, narrowly missed being struck by the projectile by just a few inches. The projectile weighed about 300 pounds. The old engine would be dismantled and a new one installed. The cost of the damage was estimated at more than $10,000. Along with repairing the engine, repairs were slated on other machinery and additional repairs planned for Ames Mill Village.
Nov 1922 – Following the explosion, renovation was underway in the Selma Manufacturing factory with a completion date at the beginning of the new year.
Extensive remodel was planned for the historic structure. Selma Manufacturing was located on the site of Selma’s first cotton mill, built in 1850 by Joe Early Matthews (Matthews Cotton Mill Company). The original buildings of the 1850 mill were incorporated into the newer buildings of the Selma Manufacturing Company. The facilities were modernized and became one of the first plants in Selma to transition from steam power to full electricity.
The mill would employ between 200-300 people and boosted Selma’s local economy. J.F. Ames received some help financing the renovation because at that time new industries in Selma were exempt from all city and county tax for a period of 5 years.
July 1923 – J.F.Ames sold the Selma Manufacturing cotton mill to the Miller interests. It was renamed the Alabama Cotton Mill.
J.F. Ames retained the name Selma Manufacturing after the sale and continued to use I for other properties he owned. He also retained a small bagging factory adjacent to the cotton mill. The reason for the sale is that J.F. Ames was in the midst of plans to build an even bigger bagging mill..
November 1923 – J.F. and Mortimer Ames open a second factory in Selma on a building near Alabama Avenue and the Southern Railroad Tracks. This building was known as the Ames Bagging Factory. The factory could produce 40,000-50,000 bags a day; specializing in salt and sugar sacks. Ames Bags primary handled orders for the Southern region, including producing bags for sugar refineries, while the Cleveland factories handled orders for the Northern region.
By 1925 Selma Manufacturing/Ames Bags produced over 3,000,000 bags at its factory located at it’s new location at 1903 Selma Avenue. (The former mill was the smaller building located adjacent to Alabama Cotton and was sold). The new mill was one of the best equipped in the country and housed in a wood and brick factory. It employed 135 people.
August 1929– J.F. Ames purchased the Kraft cheese plant located at Selma and Range Streets. New machinery was installed in the factory and bagging production greatly increased.
In September 1934, mill workers nationwide lead a strike and an estimated 400,000 to 500,000 workers in both the Northern and Southern states walked off their jobs. The strike became known as the Great Uprising of ‘34. The mill workers fought for higher pay, better working conditions and shorter work days. Black workers complained about racial discrimination and unfair treatment in mills. A majority or strikers were farmers not accustom to factory work and expecting better conditions than what they left, they were bitterly disappointed by life in the mills. The strike spread from the South to New England and the Mid-Atlantic states and became one of the biggest industrial strikes in U. S. history.
The Selma Manufacturing mill was not affected by the strike because local workers agreed to continue with their jobs.
However, operations in a mill owned by the Ames family in Birmingham did close down during the strike.After being out of work, 350 workers petitioned to return to their jobs but were met by an angry mob when they attempted to do so.
The strike lasted for 22 days. The outcome of the strike was unsuccessful in initiating reform. Nor did the mill owners or the government recognize the existence of unions. Anti-union sentiment increased and spread across the South. Local governments refused to support or offer financial assistance to mill workers.Those who went on strike were out of their jobs and not rehired by mills. Mill workers were evicted from company housing. It was a difficult time. However, the strike did help pave the way for future reorganization of unions,who continued to fight for better treatment of mill workers, including stronger laws to protect workers wanting to join unions.
1952– Ames Bag diversified to include packaging and manufacturing containers in its operations. Ames produces a variety of products including bags, plastic containers, toys and dispensable travel products, to name a few.
1954– Ames Bag contracted with Morton Salt Company to fill 400,000 miniature salt shakers to be used on dining cars, restaurants,and air planes. Because the operation is entirely new, machinery had to be developed. Much of the new and automated equipment used for the packing of the salt shakers was created in-house at the shops located inside the Ames Bag Company. Ames has been a supplier of Morton Salt since 1906. The relationship Ames had with Morton began by manufacturing cotton bags used for packaging salt and sugar.
March 1957– Tissier Hardware Company purchased the mill buildings known as the Ames Building from Mortimer P Ames Jr, grandson of J.F. Ames.The buildings were located on the Southern Railroad Tracks at Jeff Davis Avenue and covered 85,000 feet of floor space. The tallest building reached 3 stories.
1961- Ames Bag left Selma permanently and moved to Marion, Perry County, Alabama. This happened when Ames was forced to vacate its location on 1903 Selma Avenue after the property was sold. Ames fought hard, for 5 months, to remain in Selma, working with city officials and local businesses/civic organizations to relocate their factory within city limits. A plan was developed for Ames to issue public bonds in order to raise the money needed to build a new factory. The plan came to an abrupt halt when city officials determined that municipal regulations would not allow the sale of the bonds; and thus financing fell through.
After plans in Selma failed, Ames Bag moved into a 200 acre facility on the eastern edge of Marion, Perry County, Alabama. The facility was the first to be fully air conditioned.
1969– An expansion of a two-story administration building and additional production facilities to house the plastics division was completed. The Selma Times Journal reported, in 1969, that “Ames Bag and Packing Corporation is the only known company in this country and the entire world to offer a complete packaging operation from the label to the container to the filling and packaging to the final distribution.”
The Selma Times Journal additionally reported, in 1971, about Ames “Continuous operations through war, peace, recession, boom and other situations, have been going on since 1904.”
1977– Ames Bag was purchased by Conpack South; a package and container manufacturer.
Source: “Plate from More Pictures of British History, London, 1914, p.61. Publisher: London. Adam and Charles Black. 1914″.
Author: E.L. Hoskyn. Public Domain.
Ames Cotton Mill Village
Mill/textile owners often built villages or company towns to attract workers to their factories. Ames Mill Village was adjacent to Ames Bag factory and consisted of 51 homes for mill workers. The homes faced Range Street, Legrand Street, Leroy Street, Griffin Avenue and Small Avenue. In 1918, the Mill Village housed 800 white people, 10% of the white population of Selma. In the village, mill owners established rules and controlled the running of the homes, schools, commissary, and even medical facilities.
Ames Mill Village Included:
A doctor’s office and pharmacy (in 1918 the resident physician was Dr. J.T. Ray). There was also a hospital (in 1918 charged by a specially trained nurse, Mrs. Register) and a dental office (in 1918 Dr. A.J. Fuller).
A nursery to care for children while the women worked. (1918 – charged by Lillian O’Cain).
A boarding house for women (the mill hired women 16+ years) with rooms arranged in a row, porcelain tubs for bathing and use of both hot/cold water that poured from an automatic pump. (1918- charged by Nellie O’Cain).
A picture show house where movies were shown twice a week. The picture show house could seat 700 people. (1918 – Rev. Norton Williams was in charge of the picture show and censored the movies).
A gymnasium opened in 1920 with a court to place basketball and space for community gatherings. Ames Mill formed its own basketball team to play against other local teams.
A plant for sterilizing milk containers and vessels, which contributed to improving sanitation in the Village.
In May 1922, Ames Mill Village became a ghost town after a mill explosion which closed down the mill and displaced 500 workers. Cotton mill workers left Selma and sought employment in other nearby mill centers. Many would return upon the mill’s re-opening.
In 1957, the Ames family listed the Mill Village property for sale.
SOURCES:
“Josiah Parker Ames: Miramar Beach could have been named after him” by June Morrall. December 11, 2008: https://halfmoonbaymemories.com/2008/12/josiah-parker-ames-miramar-beach-could-have-been-called-ames-beach/
“New South Era” by Ron Dixon, University of Alabama. Retrieved Encyclopedia of Alabama: http://www.encyclopediaofalabama.org/article/h-2128.
“Southern Labor Archives: Work n’ Progress – Lessons and Stories: Part III: The Southern Textile Industry”. Georgia State University Library: https://research.library.gsu.edu/c.php?g=115684&p=751981.
The Selma Times Journal (Selma, Alabama), April 14, 1918. Page 3. “New Route of Street Ry Co Is Opened Up. Representative Citizens Given First Ride Over New Line And Visit to the Mill.”
The Selma Times Journal (Selma, Alabama), April 30, 1922. Page 5. “Blow Out StopsSelm Mfg. Plant”.
The Selma Times Journal (Selma, Alabama), November 12, 1922. Page 50. “Cotton Crops Over a Billion.”
The Selma Times Journal (Selma, Alabama), November 12, 1922. Page 50. “New Selma Industries Exempt From All Tax For Five Year Period.”
The Selma Times Journal (Selma, Alabama), November 25, 1923. Page 6. “Ames Bagging Factory Has Erected a Plant Which Reflects Credit on City” by O.S. Wynn.
The Selma Times Journal (Selma, Alabama), July 24, 1938. Pages 1-2. “Ames Funeral Services Held Here Saturday”.
The Selma Times Journal (Selma, Alabama), July 21, 1938. Pages 1,9. “Rites for Ames Here Saturday”.
The Montgomery Advisor (Montogmery, Alabama), January 13, 1941. Page 3. “J.F. Ames Dies At Selma At 72”.
The Selma Times Journal (Selma, Alabama), February 14, 1954. Page 11. “Miniature Containers Filled With Salt Newest Product Of Ames Plant Here”.
The Selma Times Journal (Selma, Alabama), January 23, 1959. Page 7. “Ames Bag Firm Plays Important Role in City Economy”by Jamie Wallace.
The Selma Times Journal (Selma, Alabama), May 25, 1961. Page 8. “Bond Sales Here For Ames Totals $34,500 Quickly”.
The Selma Times Journal (Selma, Alabama), July 16, 1961. Page 1, 14. “Loss of Quarters Forces Move of Ames Concern.”
The Selma Times Journal (Selma, Alabama), January 5, 1969. Page 19. “Ames Expansion is Announced”.
The Selma Times Journal (Selma, Alabama), December 15, 1971. Page 8. “To Celebrate 68th Anniversary Ames Holds Open House.” (at Marion facility)
Cute Kid Story: The Cat is My Mom!
“In Our Hearts” is meant to be not only a record of our family history and genealogy but also a way to preserve our memories, and what makes our family special. If you would like to share something to the blog or add a story (or something else?) of your own, please leave a comment with your e-mail. Your info will be kept confidential. I will reply with details on how you can contribute to the blog.
Blessings ❤
Sharing a funny story from my family…
Cute Kid Story:
So today my Lil Guy did not want to finish his breakfast. In fact, he wanted to splash his spoon in the bowl and watch cereal swim across the puddles that belly flopped onto the table. So I told him to sit in quiet time, for a few minutes, until he was ready to eat. He was not very happy with me.
Next thing I know, Lil Guy is running out of QT… I follow him to the living room where he has his arm around the cat and is whispering in her ear.
Me: “What are you talking to the cat about?”
LG: “You are not my mom anymore. The cat is my mom now!”
Me: “The cat can’t drive. Who is going to drive you when you want to go some place?”
LG: “MY dad (he works on cars) will get me some parts and I will build a special car for the cat to drive.”
So I agreed…the cat can be your mom today!
Lil Guy was not too impressed when Cat Mom made “dinner” and served him a bowl of beef liver soft cat food.
Lil Guy did not like that Cat Mom makes him nap all day just like she does.
And he certainly did not want to change Cat Mom’s litter box!So after some careful thought.. my Lil Guy tells me “I want you to be my Mom again.
I’m sorry. I love you Mom.”
Awww.. my heart melted! I have since learned that play is actually the best approach to get my child to eat, and if I make food interesting or fun he will eat. We now enjoy International Cooking once a week and try food from around the world. We also learn about the country on the menu’s respective culture, and enjoy music, games or activities from that country. The cat sneaks up to the table, and has to sample too!
~ In Our Hearts, 2015
Study Reveals: Brutal Treatment of Enslaved People Shapes DNA of Descendants
“Genetic Journey”, original art, by In Our Hearts
Scientists from the consumer genetics company 23andMe have published the largest DNA study to date of people with African ancestry in the Americas….More than one and a half centuries after the trans-Atlantic slave trade ended, a new study shows how the brutal treatment of enslaved people has shaped the DNA of their descendants.” – Christine Kenneally
Has anyone taken an at home DNA Test to learn more about your ethnicity or family? What surprised you? What did you learn? Post in comments.
I took a DNA test, and it has been an emotional, amazing journey as I learn more about my family, and retrace the footsteps of Ancestors. One of the things that really touched me is discovering that the paternal side of my family, is mostly Nigerian (and neighboring countries) in ethnicity. It was so humbling to discover where my Ancestors originated, to have a name for my homeland, to belong somewhere. I have since developed a love for Nollywood movies, and really enjoy the spirited comments on the videos posted. I am also learning how to cook Nigerian recipes, some of which are similar to soul food.
A distant cousin (DNA match) living in Jamaica contacted me after I took the DNA test, and told me a little about family in Africa, and wondered if I knew the name of our shared ancestor. I hope one day to discover my connection to this this person, am still researching… I am so grateful for every connect to family, and enjoy meeting new cousins. Thank you, and sending love from the bottom of my heart, to everyone who has left comments or connected through this blog or elsewhere…you are a precious part of my journey, my family, and my life. I thank God for all of you, and keep you in prayers.
I read an article about a recent study that may explain some of the findings in my own DNA test about Nigeria, and cousin in Jamaica. The study revealed that Black DNA participants from the U.S. had a high percentage of ancestry from Nigeria. “After consulting another historian, the researchers learned that enslaved people were sent from Nigeria to the British Caribbean, and then were further traded into the United States, which could explain the genetic findings, he said.”
As exciting as these discoveries are, the ancestry tests also can be a source of pain, and deep emotion that words cannot adequately describe. Because I know that despite the results of the test, that Nigeria is a foreign place to me. I do not speak the language. I am not familiar with it’s customs or cities. There is no one there that I can call family. And the reason for that loss is that my ancestor(s) was once a free person who was kidnapped and forced into slavery. My ancestor(s) left their homeland in chains, traveled in the stinking belly of a slave ship to eventually be deported to the U.S. While my ancestor(s) survived, millions others died. That is a grief that does not escape you.
Findings from a recent study validate that the experience of slavery has affected the DNA of descendants, “The forced displacement of more than 12.5 million men, women, and children from Africa to the Americas between 1515 and 1865 has had significant social, cultural, health, and genetic impacts across the Americas.” Like these scientists, I use the DNA tests along with historical research and family stories in an effort to learn more about my family. The DNA test is the only way I can trace the lost footsteps of my Ancestors.
Scientists from the at home DNA testing company, 23andMe, published the largest study to date about people of African ancestry in the Americas. More than 50,000 participants gave informed consent to be included in the study, which included 30,000 people of African ancestry. The participants had grandparents who were born in one of the geographic regions of trans-Atlantic slavery.
The study gives information on the countries where people were kidnapped from in Africa, the route they traveled on the trans-Atlantic slave trade and where they were enslaved across the Americas (including U.S., Caribbean, the Guianas and Latin America). The outcomes or what happened to enslaved people can also be traced, to some degree. Since very few records on enslaved people exist, DNA tests are crucial to help piece together the story.
Results of the DNA tests combined with historical records and research shows that enslaved people were subjected to horrific degradation as well as physical, mental and sexual abuse.
Including:
–Reduced numbers of certain genetic populations showing up in parts of the Americas where slavery existed suggests that enslaved people were forced to work under “life-threatening conditions” and died as a result. A majority of those who died were men, who did not live long enough to bear children (which also means their culture would die out because there were no survivors to pass down knowledge and traditions).
–Widespread sexual abuse and exploitation of enslaved women was a common practice. A high rate of genetic presence of European DNA shows that many women conceived children as a result of rape. “What’s more, in the United States, European men contributed three times more to the modern-day gene pool of people of African descent than European women did. In the British Caribbean, they contributed 25 times more…”
–“The asymmetry in the experience of enslaved men and women — and indeed, many groups of men and women in centuries past — is well understood. Enslaved men often died before they had a chance to have children. Enslaved women were often raped and forced to have children.”
–High rates of suicide among Igbo people from the Bight of Biafra (Nigeria) are also suggested in the study, again due to the low presence of Igbo genetics among study participants. Historical records say that suicide was used as a form of resistance, that the Igbo would rather die than be held as slaves in the new world.
-Historical records show a high rate of enslaved people who were deported from Senegambia to the Americas. Yet, the genetic studies show a very little genetic material passed down to descendants. The study theorizes that since so many children were taken from Senegambia that they likely died during the slave passage due to illness, starvation, unsanitary conditions or abuse, and this is why their offspring did not survive and why there are not many descendants. Dangerous plantation conditions, and malaria, may have also contributed to why very few people from Senegambia survived.
The devastation caused upon Black lives, families and communities by slavery and generations of oppression cannot be underestimated. The trauma has been passed down from one generation to the next, our tears are literally the diluted blood of our Ancestors. This study has shown the horrific consequences of slavery but it has also shown that within our blood, within our DNA is is the same strength, the resilience that enabled our ancestors to survive despite the odds against them. That is why I have hope that in this generation, we can heal and rebuild our lives, our families, our communities. I am also motivated by this study to preserve the memory of our Ancestors, so that they will never be forgotten.
❤ In Our Hearts
The study can be read here: Genetic Consequences of the Transatlantic Slave Trade in the Americas
Source (Quotes taken from): Large DNA Study Traces Violent History of American Slavery by Christine Kenneally
Retrieved: July 25, 2020
In Our Hearts: A Family Tribute & Scrapbook 